The Word Became Flesh
John 1:1-18
John.1.1 - Details
Original Text
Morphology
- Εν: PREP
- αρχη: NOUN,dat,sg,f
- ην: VERB,impf,act,ind,3,sg
- ο: ART,nom,sg,m
- λογος: NOUN,nom,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- λογος: NOUN,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- προς: PREP
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- και: CONJ
- θεος: NOUN,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- ο: ART,nom,sg,m
- λογος: NOUN,nom,sg,m
Parallels
- Genesis 1:1 (structural): Both open with 'In the beginning,' framing a creation context; John echoes Genesis to present the Logos as present at and foundational for creation.
- Proverbs 8:22-30 (allusion): The personified Wisdom who was 'brought forth' or 'created' and present at creation is a likely Old Testament background for the Logos language and role in John's prologue.
- John 1:3 (verbal): Immediate continuation in the same prologue: 'All things were made through him' explicitly identifies the Logos as the agent of creation referenced in 1:1.
- Colossians 1:15-17 (thematic): Paul describes Christ as the image of the invisible God through whom all things were created and who sustains creation, paralleling John's identification of the Logos with divine creative activity.
- Hebrews 1:2-3 (thematic): The Son is described as the agent of creation and the radiance of God's glory who sustains all things—echoing John's themes of the Logos' divine identity and creative lordship.
Alternative generated candidates
- In the beginning was the Word, and the Word was with God, and the Word was God.
- In the beginning was the Word, and the Word was with God, and the Word was God.
John.1.2 - Details
Original Text
Morphology
- ουτος: PRON,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- εν: PREP
- αρχη: NOUN,dat,sg,f
- προς: PREP
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
Parallels
- John 1:1 (verbal): Immediate verbal and conceptual continuation: both verses use 'In the beginning' and state the Word's existence and relation 'with God.'
- 1 John 1:1 (verbal): Johannine parallel phrasing ('what was from the beginning') emphasizing the apostolic witness to the preexistent, incarnate reality that was 'with God.'
- Genesis 1:1 (structural): Shared opening formula 'In the beginning' framing the statement about origins and grounding the prologue's claim about the Word in the language of creation.
- Colossians 1:17 (thematic): Affirms the preexistence and ordering role of Christ ('He is before all things'), thematically echoing John’s assertion of the Word's existence prior to creation.
- Hebrews 1:2 (thematic): Speaks of God speaking through the Son in the ages and presents the Son as agent in creation and revelation, paralleling John's emphasis on the Son's eternal relation to the Father.
Alternative generated candidates
- He was in the beginning with God.
- He was in the beginning with God.
John.1.3 - Details
Original Text
Morphology
- παντα: ADJ,nom,pl,n
- δι᾽αυτου: PREP+PRON,gen,sg,m
- εγενετο: VERB,aor,mid,ind,3,sg
- και: CONJ
- χωρις: PREP,gen
- αυτου: PRON,gen,sg,m
- εγενετο: VERB,aor,mid,ind,3,sg
- ουδε: CONJ,neg
- εν: PREP
- ο: ART,nom,sg,m
- γεγονεν: VERB,perf,act,ind,3,sg
Parallels
- Colossians 1:16 (verbal): Explicitly states that all things were created 'by' or 'through' Christ (the Son), paralleling John's claim that nothing came into being apart from him.
- 1 Corinthians 8:6 (verbal): Affirms that for Christians there is one Lord 'through whom are all things,' echoing John's emphasis on the Logos as the agent of creation.
- John 1:10 (structural): Immediate Johannine parallel within the same prologue: repeats that the world was made through him and adds the contrast that the world did not know him.
- Genesis 1:1-3 (thematic): The opening creation narrative provides the background idea of 'all things coming into being'; John applies that creative origin explicitly to the Logos/Word.
- Proverbs 8:22-31 (allusion): Wisdom poetry describes a personified Wisdom present and active at creation; John's Logos functions similarly, suggesting an intertextual link between Wisdom traditions and the Word who creates.
Alternative generated candidates
- All things were made through him; without him nothing came into being.
- All things came into being through him; apart from him nothing came into being.
John.1.4 - Details
Original Text
Morphology
- εν: PREP
- αυτω: PRON,dat,sg,m
- ζωη: NOUN,nom,sg,f
- ην: VERB,impf,act,ind,3,sg
- και: CONJ
- η: ART,nom,sg,f
- ζωη: NOUN,nom,sg,f
- ην: VERB,impf,act,ind,3,sg
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- των: ART,gen,pl,m
- ανθρωπων·: NOUN,gen,pl,m
Parallels
- John 1:9 (verbal): Immediate prologue parallel: explicitly calls the Word the ‘true Light’ that enlightens every person, repeating the light motif tied to the Word’s life in v.4.
- John 8:12 (thematic): Jesus’ declaration ‘I am the light of the world’ echoes John 1:4’s equation of life with light that illumines humanity.
- John 14:6 (thematic): Jesus’ self-identification as ‘the ... life’ connects to John 1:4’s claim that life is found in the Word and serves as light for people.
- 1 John 5:11 (thematic): Affirms the Johannine theme that eternal life comes from God and ‘this life is in his Son,’ paralleling John 1:4’s contention that life (in the Word) is the light of men.
- Psalm 36:9 (allusion): Uses ancient imagery of God’s light as life/vision (‘in your light we see light’), which the Fourth Gospel appropriates in the motif of life-as-light illuminating humanity.
Alternative generated candidates
- In him was life, and that life was the light of humanity.
- In him was life, and that life was the light of humanity.
John.1.5 - Details
Original Text
Morphology
- και: CONJ
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- εν: PREP
- τη: ART,dat,sg,f
- σκοτια: NOUN,dat,sg,f
- φαινει: VERB,pres,act,ind,3,sg
- και: CONJ
- η: ART,nom,sg,f
- σκοτια: NOUN,dat,sg,f
- αυτο: PRON,acc,sg,neut
- ου: PART,neg
- κατελαβεν: VERB,aor,act,ind,3,sg
Parallels
- 1 John 1:5 (verbal): Explicitly states 'God is light, and in him is no darkness at all,' echoing the same light/darkness antithesis and the idea that darkness does not overcome the light.
- 1 John 2:8 (verbal): Speaks of 'the darkness is passing away, and the true light is already shining,' using near‑verbal Johannine language about light breaking into darkness.
- John 8:12 (thematic): Jesus' declaration 'I am the light of the world' and the promise that those who follow him 'will not walk in darkness' develops the same motif of light confronting and dispelling darkness.
- Isaiah 9:2 (allusion): The prophetic image 'the people who walked in darkness have seen a great light' provides the Old Testament backdrop and messianic expectation that John alludes to with the light‑in‑darkness theme.
- Revelation 21:23 (structural): Eschatological vision where the Lamb is the city's light and there is no need for sun or moon reflects the consummation of the Johannine theme that divine light finally overcomes and replaces darkness.
Alternative generated candidates
- The light shines in the darkness, and the darkness has not overcome it.
- The light shines in the darkness, and the darkness has not overcome it.
John.1.6 - Details
Original Text
Morphology
- Εγενετο: VERB,aor,mid,ind,3,sg
- ανθρωπος: NOUN,nom,sg,m
- απεσταλμενος: PART,perf,pass,nom,sg,m
- παρα: PREP
- θεου: NOUN,gen,sg,m
- ονομα: NOUN,acc,sg,n
- αυτω: PRON,dat,sg,m
- Ιωαννης·: NOUN,nom,sg,m
Parallels
- Malachi 3:1 (allusion): Prophetic announcement of a messenger 'sent' by God to prepare the way; New Testament authors apply this prophecy to John the Baptist (cf. John’s role as God‑sent herald).
- Isaiah 40:3 (quotation): ‘A voice crying in the wilderness’ is cited elsewhere in John (1:23) and in the Gospels as identifying John the Baptist’s divine, preparatory mission—consistent with the claim he was sent from God.
- Luke 1:17 (thematic): The angelic prediction about John’s vocation — going before the Lord in the spirit of Elijah to turn hearts — underscores John’s divinely commissioned role implied by ‘sent from God.’
- Matthew 3:1–3 (verbal): Matthew’s introduction of John the Baptist in the wilderness and the citation of Isaiah explicitly presents John as the prophesied, God‑sent forerunner, paralleling John 1:6’s description.},{
Alternative generated candidates
- There was a man sent from God; his name was John.
- There was a man sent from God; his name was John.
John.1.7 - Details
Original Text
Morphology
- ουτος: PRON,nom,sg,m
- ηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- μαρτυριαν: NOUN,acc,sg,f
- ινα: CONJ
- μαρτυρηση: VERB,aor,act,sub,3,sg
- περι: PREP
- του: ART,gen,sg,n
- φωτος: NOUN,gen,sg,n
- ινα: CONJ
- παντες: ADJ,nom,pl,m
- πιστευσωσιν: VERB,aor,act,sub,3,pl
- δι᾽αυτου: PREP+PRON,gen,sg,m
Parallels
- John 1:8-9 (verbal): Immediate context: continues the contrast between John (not the light) and the 'true light' who gives light to all—echoes language about testimony concerning the light.
- John 3:28-30 (thematic): John the Baptist again describes his role as witness/testifier whose purpose is to point to Christ so that others 'might believe'—same function as in John 1:7.
- John 5:33-35 (quotation): Jesus cites John as a valid witness to the truth, identifying John as a burning and shining lamp whose testimony supports belief in Jesus.
- Isaiah 40:3 (allusion): Prophetic background for John the Baptist's mission as a preparer and witness to the coming salvation—New Testament writers link this prophecy to John's role in bearing witness to the light.
Alternative generated candidates
- He came as a witness to testify about the light, so that all might believe through him.
- He came as a witness to testify concerning the light, so that all might believe through him.
John.1.8 - Details
Original Text
Morphology
- ουκ: PART,neg
- ην: VERB,impf,act,ind,3,sg
- εκεινος: PRON,nom,sg,m
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- αλλ᾽ινα: CONJ
- μαρτυρηση: VERB,aor,act,subj,3,sg
- περι: PREP
- του: ART,gen,sg,n
- φωτος: NOUN,gen,sg,n
Parallels
- John 1:6 (structural): Introduces John the Baptist as the one sent by God to bear witness, providing the immediate context for 1:8’s clarification.
- John 1:7 (verbal): States almost the same idea—that he came as a witness to testify about the light—making it a close verbal parallel in the prologue.
- John 1:15 (thematic): Records John’s testimony about Jesus (‘He who comes after me has surpassed me’) and highlights John’s role as witness to the superior preexistent one.
- John 3:28-30 (thematic): John the Baptist again insists he is not the Messiah but a forerunner sent to testify about the one who is; emphasizes his witness-status and subordination ('He must increase; I must decrease').
- John 8:12 (thematic): Jesus’ declaration 'I am the light of the world' identifies the very 'light' about which John was sent to bear witness.
Alternative generated candidates
- He himself was not the light, but came to bear witness to the light.
- He himself was not the light, but came to bear witness to the light.
John.1.9 - Details
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- το: ART,acc,sg,n
- αληθινον: ADJ,dat,sg,m
- ο: ART,nom,sg,m
- φωτιζει: VERB,pres,act,ind,3,sg
- παντα: ADJ,nom,pl,n
- ανθρωπον: NOUN,acc,sg,m
- ερχομενον: VERB,pres,mid,part,acc,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- κοσμον: NOUN,acc,sg,m
Parallels
- John 1:4 (verbal): Both verses link Jesus with light—the life in him is described as 'the light of men,' echoing the language of a true light illuminating humanity.
- John 8:12 (quotation): Jesus' declaration 'I am the light of the world' directly parallels 1:9's identification of the true light that has come into the world.
- Matthew 5:14 (thematic): Jesus calls his followers 'the light of the world,' reflecting the same motif of divine light as revelation and ethical witness present in John 1:9.
- Isaiah 9:2 (allusion): The prophetic image of people walking in darkness seeing a great light parallels John’s theme of a divine light shining into the world to illumine humanity.
Alternative generated candidates
- The true light, which enlightens every person, was coming into the world.
- The true light, which enlightens every person, was coming into the world.
John.1.10 - Details
Original Text
Morphology
- Εν: PREP
- τω: ART,dat,sg,m
- κοσμω: NOUN,dat,sg,m
- ην: VERB,impf,act,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- κοσμος: NOUN,nom,sg,m
- δι᾽αυτου: PREP+PRON,gen,sg,m
- εγενετο: VERB,aor,mid,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- κοσμος: NOUN,nom,sg,m
- αυτον: PRON,acc,sg,m
- ουκ: PART,neg
- εγνω: VERB,aor,act,ind,3,sg
Parallels
- Colossians 1:16-17 (verbal): Affirms that all things were created through the Son and that he sustains creation, echoing John’s claim that the world was made through him.
- Hebrews 1:2-3 (thematic): Describes the Son as the agent of creation and the sustainer of the universe, paralleling John’s emphasis on the Word’s creative and authoritative role.
- 1 Corinthians 8:6 (thematic): Speaks of ‘one Lord, Jesus Christ, through whom are all things,’ reflecting John’s statement that the world came into being through him.
- Romans 1:20 (allusion): Asserts that God’s invisible attributes are seen in creation yet people fail to know God—resonant with John’s note that the world did not know the one who made it.
- John 1:11 (structural): Immediate continuation of the prologue: Jesus came into the world he made, but his own did not receive or recognize him, a direct parallel within John’s narrative.
Alternative generated candidates
- He was in the world, and the world was made through him, yet the world did not know him.
- He was in the world, and the world was made through him, yet the world did not recognize him.
John.1.11 - Details
Original Text
Morphology
- εις: PREP
- τα: ART,acc,pl,n
- ιδια: ADJ,acc,pl,n
- ηλθεν: VERB,aor,act,ind,3,sg
- και: CONJ
- οι: ART,nom,pl,m
- ιδιοι: ADJ,nom,pl,masc
- αυτον: PRON,acc,sg,m
- ου: PART,neg
- παρελαβον: VERB,aor,act,ind,3,pl
Parallels
- Isaiah 53:3 (allusion): Describes the servant as despised and rejected by men—background prophecy for Jesus’ coming to his own and being not received.
- Mark 6:3-4 (structural): Jesus is rejected in his hometown (Nazareth); parallels the theme of his own people refusing to accept him.
- Luke 4:28-30 (structural): Account of the Nazareth crowd attempting to throw Jesus off a cliff—an example of his rejection by those among whom he came.
- John 12:37-38 (quotation): Notes that many did not believe in Jesus despite his signs and cites Isaiah to explain this failure to receive him, directly echoing John 1:11.
- Matthew 21:42 (quotation): Jesus cites the rejected stone (Psalm 118:22) about the kingdom being taken from those who rejected him—a New Testament reflection on the motif of rejection in John 1:11.
Alternative generated candidates
- He came to his own people, and his own did not receive him.
- He came to his own, and his own people did not receive him.
John.1.12 - Details
Original Text
Morphology
- οσοι: PRON,nom,pl,m
- δε: CONJ
- ελαβον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- εδωκεν: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- εξουσιαν: NOUN,acc,sg,f
- τεκνα: NOUN,acc,pl,neut
- θεου: NOUN,gen,sg,m
- γενεσθαι: VERB,aor,mid,inf
- τοις: ART,dat,pl,n
- πιστευουσιν: VERB,pres,act,ind,3,pl
- εις: PREP
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,m
Parallels
- John 1:13 (structural): Immediate continuation of the same thought—John 1:12’s promise (becoming children of God) is explained in 1:13 as birth 'not of blood… but of God.'
- Galatians 3:26 (verbal): Explicitly links sonship with faith: 'For in Christ Jesus you are all sons of God through faith,' echoing John 1:12’s stress on belief as the basis for becoming God's children.
- Romans 8:14-17 (thematic): Develops the theme of believers as God's children and heirs (Spirit‑witness, adoption, inheritance), paralleling John 1:12’s emphasis on new filial status for those who believe.
- 1 John 3:1-2 (thematic): Reflects the wonder and reality of believers being called 'children of God,' and the future revelation of that identity—an echo of John 1:12’s declaration of Christian sonship.
- Ephesians 1:5 (allusion): Speaks of God 'predestining us for adoption as sons through Jesus Christ,' connecting the Johannine idea of being granted the right to become children with the Pauline doctrine of adoption.
Alternative generated candidates
- But to all who received him, who believed in his name, he gave the right to become children of God.
- But to all who received him—those who believed in his name—he gave the right to become children of God.
John.1.13 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- ουκ: PART,neg
- εξ: PREP
- αιματων: NOUN,gen,pl,n
- ουδε: CONJ,neg
- εκ: PREP
- θεληματος: NOUN,gen,sg,n
- σαρκος: NOUN,gen,sg,f
- ουδε: CONJ,neg
- εκ: PREP
- θεληματος: NOUN,gen,sg,n
- ανδρος: NOUN,gen,sg,m
- αλλ᾽εκ: CONJ+PREP
- θεου: NOUN,gen,sg,m
- εγεννηθησαν: VERB,aor,pass,ind,3,pl
Parallels
- John 3:3-8 (verbal): Jesus speaks of being 'born again'/'born of the Spirit,' echoing John 1:13's contrast between human origin (blood, flesh, man's will) and birth from God.
- 1 Peter 1:23 (verbal): Calls believers 'born again' not of perishable seed but of the living and abiding word of God, paralleling the divine (not human) source of spiritual birth in John 1:13.
- James 1:18 (verbal): Speaks of God's will producing birth: 'of his own will he brought us forth by the word of truth,' resonating with John 1:13's 'but of God they were born.'
- Titus 3:5 (thematic): Emphasizes salvation not by works but by God's mercy through 'washing of regeneration and renewal by the Holy Spirit,' aligning with the idea that spiritual birth is from God rather than human descent or effort.
- 1 John 5:1 (thematic): States that everyone who believes that Jesus is the Christ is 'born of God,' directly connecting belief and divine birth as in John 1:13.
Alternative generated candidates
- They were born not of blood, nor of the desire of the flesh, nor of the will of man, but of God.
- They were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
John.1.14 - Details
Original Text
Morphology
- Και: CONJ
- ο: ART,nom,sg,m
- λογος: NOUN,nom,sg,m
- σαρξ: NOUN,nom,sg,f
- εγενετο: VERB,aor,mid,ind,3,sg
- και: CONJ
- εσκηνωσεν: VERB,aor,act,ind,3,sg
- εν: PREP
- ημιν: PRON,dat,pl,1
- και: CONJ
- εθεασαμεθα: VERB,aor,mid,ind,1,pl
- την: ART,acc,sg,f
- δοξαν: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- δοξαν: NOUN,acc,sg,f
- ως: ADV
- μονογενους: ADJ,gen,sg,m
- παρα: PREP
- πατρος: NOUN,gen,sg,m
- πληρης: ADJ,nom,sg,m
- χαριτος: NOUN,gen,sg,f
- και: CONJ
- αληθειας·: NOUN,gen,sg,f
Parallels
- John 1:1 (verbal): Same Johannine prologue motif: ὁ λόγος (the Word). 1:1 affirms the Word's divine preexistence ('the Word was God'), and 1:14 declares that same Word 'became flesh.'
- Philippians 2:6-8 (thematic): Paul portrays Christ's preexistence, incarnation and humiliation—'though he was in the form of God... emptied himself... became human'—echoing the theme of the Word becoming flesh and dwelling among humans.
- Colossians 1:15-19 (thematic): Paul describes Christ as the image of the invisible God and the one in whom the fullness of God dwells; this parallels John 1:14's claim that the incarnate Word revealed the Father's glory, 'full of grace and truth.'
- Hebrews 1:3 (verbal): The Son is called 'the radiance of God's glory' who represents and reveals the Father's being—language that resonates with John's 'we have seen his glory.'
- Exodus 25:8 (allusion): God's command to 'make me a sanctuary that I may dwell among them' (שָׁכַן motif) is alluded to by John's verb ἐσκήνωσεν ('he tabernacled/ dwelt')—linking the incarnation to divine dwelling among people.
Alternative generated candidates
- And the Word became flesh and made his dwelling among us, and we have seen his glory—glory as of the only Son from the Father, full of grace and truth.
- And the Word became flesh and made his dwelling among us; we have seen his glory, glory as of the only Son from the Father, full of grace and truth.
John.1.15 - Details
Original Text
Morphology
- Ιωαννης: NOUN,nom,sg,m
- μαρτυρει: VERB,pres,act,ind,3,sg
- περι: PREP
- αυτου: PRON,gen,sg,m
- και: CONJ
- κεκραγεν: VERB,perf,act,ind,3,sg
- λεγων·Ουτος: VERB,pres,act,ptc,nom,sg,m+PRON,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- ον: PART,pres,act,nom,sg,m
- ειπον·Ο: VERB,aor,act,ind,1,sg
- οπισω: ADV
- μου: PRON,gen,sg,1
- ερχομενος: PART,pres,mid,nom,sg,m
- εμπροσθεν: PREP
- μου: PRON,gen,sg,1
- γεγονεν: VERB,perf,act,ind,3,sg
- οτι: CONJ
- πρωτος: ADJ,nom,sg,m
- μου: PRON,gen,sg,1
- ην·: VERB,impf,act,ind,3,sg
Parallels
- John 1:27 (verbal): Same speaker (John the Baptist) and same motif: the one who comes after me ranks before me / I am not worthy to untie his sandal—both stress Jesus' superiority and preeminence.
- John 1:30 (verbal): Closely related line in the same prologue: John identifies Jesus as the one who existed before him ('He was before me') and whom John recognized as the Lamb of God.
- Matthew 3:11 (verbal): Synoptic parallel in John the Baptist's proclamation: 'He who comes after me is mightier than I'—affirming the superior status of the coming Messiah.
- Colossians 1:15-17 (thematic): Paulic christology emphasizing Christ's pre-existence and supremacy ('firstborn over all creation,' 'in him all things hold together'), echoing the Johannine theme that Jesus existed before and is superior to John.
- Philippians 2:6-7 (thematic): Speaks to Christ's pre-existence and incarnation (though humbled), resonating with John 1:15's claim that the one who comes after John nonetheless 'was before' him.
Alternative generated candidates
- John testified about him and cried out, 'This was the one of whom I spoke: the one who comes after me ranks before me, because he existed before me.'
- John testified about him and cried out, 'This is the one of whom I said, he who comes after me ranks before me, because he was before me.'
John.1.16 - Details
Original Text
Morphology
- οτι: CONJ
- εκ: PREP
- του: ART,gen,sg,n
- πληρωματος: NOUN,gen,sg,n
- αυτου: PRON,gen,sg,m
- ημεις: PRON,nom,pl,1
- παντες: ADJ,nom,pl,m
- ελαβομεν: VERB,aor,act,ind,1,pl
- και: CONJ
- χαριν: NOUN,acc,sg,f
- αντι: PREP,gen
- χαριτος·: NOUN,gen,sg,f
Parallels
- John 1:14 (verbal): Both verses speak of Christ's 'fullness' and the reception of his glory/grace—1:14 calls him 'full of grace and truth' and connects that fullness to what believers have seen/received.
- John 1:17 (verbal): Explicitly links Jesus with 'grace and truth'; complements 1:16's 'grace for grace' by identifying Jesus as the source from whom grace comes.
- Colossians 2:9-10 (thematic): Speaks of 'all the fullness' dwelling in Christ and believers' completeness in him—parallels John 1:16's theme that believers receive from Christ's fullness.
- Ephesians 1:7-8 (thematic): Describes redemption and forgiveness 'according to the riches of his grace' poured out on believers, echoing the idea of receiving abundant grace from Christ's fullness.
Alternative generated candidates
- For from his fullness we have all received, and grace upon grace.
- From his fullness we have all received, grace upon grace.
John.1.17 - Details
Original Text
Morphology
- οτι: CONJ
- ο: ART,nom,sg,m
- νομος: NOUN,nom,sg,m
- δια: PREP
- Μωυσεως: NOUN,gen,sg,m
- εδοθη: VERB,aor,pass,ind,3,sg
- η: ART,nom,sg,f
- χαρις: NOUN,nom,sg,f
- και: CONJ
- η: ART,nom,sg,f
- αληθεια: NOUN,nom,sg,f
- δια: PREP
- Ιησου: NOUN,gen,sg,m
- Χριστου: NOUN,gen,sg,m
- εγενετο: VERB,aor,mid,ind,3,sg
Parallels
- John 1:14 (verbal): Uses the same pair 'grace and truth' in close Johannine context—1:14 speaks of the Word 'full of grace and truth,' 1:17 attributes the origin of grace and truth to Jesus Christ.
- Matthew 5:17 (thematic): Jesus' relationship to the Mosaic law—Matt. 5:17 emphasizes Jesus' fulfillment of the Law, paralleling John 1:17's contrast between the law given through Moses and the new order brought by Jesus.
- 2 Corinthians 3:7-11 (thematic): Paul contrasts the 'ministry of death' engraved on stone (the Mosaic law) with the more glorious ministry of the Spirit—echoing John’s contrast between law through Moses and grace/truth through Christ.
- Galatians 3:24-25 (thematic): Describes the law as a guardian until Christ came, after which believers are justified by faith—parallels John’s judgment that law belongs to Moses’ era while grace arrives in Christ.
- Romans 5:20 (thematic): Explicitly pairs 'law' and 'grace'—'the law came in so that transgression might increase; but where sin increased, grace abounded all the more'—reflecting John’s contrast of law (Moses) and grace (Jesus).
Alternative generated candidates
- For the law was given through Moses; grace and truth came through Jesus Christ.
- For the law was given through Moses; grace and truth came through Jesus Christ.
John.1.18 - Details
Original Text
Morphology
- θεον: NOUN,acc,sg,m
- ουδεις: PRON,nom,sg,m
- εωρακεν: VERB,perf,act,ind,3,sg
- πωποτε·μονογενης: ADV+ADJ,nom,sg,m
- θεος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- ων: PRON,gen,pl,m
- εις: PREP
- τον: ART,acc,sg,m
- κολπον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- πατρος: NOUN,gen,sg,m
- εκεινος: PRON,nom,sg,m
- εξηγησατο: VERB,aor,mid,ind,3,sg
Parallels
- John 14:9 (thematic): Jesus’ claim that ‘whoever has seen me has seen the Father’ parallels John 1:18’s assertion that the uniquely begotten Son, who is at the Father’s breast, reveals or makes the Father known.
- Colossians 1:15 (verbal): Paul’s description of Christ as ‘the image of the invisible God’ echoes John 1:18’s theme that the Son discloses the Father—making the unseen God visible/known in the Son.
- Hebrews 1:3 (thematic): Hebrews portrays the Son as the ‘radiance of God’s glory’ and the ‘exact imprint’ of God’s nature, emphasizing the Son’s role in revealing and expressing the Father, like John 1:18’s claim that the Son has ‘explained’ the Father.
- Exodus 33:20–23 (allusion): The OT declaration that ‘no one may see my face and live’ provides the theological background for John 1:18’s opening claim that no one has seen God, heightening the significance of the Son’s unique revelatory role.
- 1 Timothy 6:16 (verbal): Paul’s statement that God is one ‘whom no one has seen or can see’ parallels John 1:18’s emphasis on God’s invisibility and thereby underscores the necessity and uniqueness of the Son’s revealing work.
Alternative generated candidates
- No one has ever seen God. The only Son, who is in the Father's bosom, has made him known.
- No one has ever seen God. The only Son, who is in the Father's bosom, has made him known.
In the beginning was the Word, and the Word was with God, and the Word was God.
He was in the beginning with God.
All things came into being through him, and without him not one thing came into being that has come into being.
In him was life, and the life was the light of all people.
The light shines in the darkness, and the darkness did not overcome it.
There was a man sent from God; his name was John.
He came as a witness to testify about the light, that all might believe through him.
He himself was not the light, but came to bear witness about the light.
The true light, which enlightens every person, was coming into the world.
He was in the world, and the world came into being through him, yet the world did not know him.
He came to his own, and his own people did not receive him. But to all who received him—who believed in his name—he gave the right to become children of God,
who were born not of blood nor of the will of the flesh nor of the will of man, but of God. And the Word became flesh and made his dwelling among us; we have seen his glory, the glory as of the one and only Son from the Father, full of grace and truth.
John bore witness about him and cried out, saying that this was the one of whom he had declared, 'The one who comes after me ranks before me, because he was before me.'
From his fullness we have all received, and grace upon grace.
For the law was given through Moses; grace and truth came through Jesus Christ.
No one has ever seen God; the one and only Son, who is at the Father's side, has made him known.