John 1

Berean Standard Bible · Compare translations · AD 27 – AD 29 · Life of Jesus · Tap a verse to copy, share or highlight ·

51 verses · 938 words · ~5 min read · ~6 min listen

The Beginning

The Witness of John

The Word Became Flesh

The Mission of John the Baptist

Jesus the Lamb of God

The First Disciples

Jesus Calls Philip and Nathanael

Footnotes (10)
  1. a v5 Or comprehended
  2. b v14 Or and tabernacled among us
  3. c v14 Or the Only Begotten or the Unique One
  4. d v18 Or but the only begotten God, who; BYZ and TR but the only begotten Son, who
  5. e v18 Greek in the Fatherʼs bosom
  6. f v23 Isaiah 40:3(see also LXX)
  7. g v26 Or in; also in verse 31 and twice in 33
  8. h v34 SBL the Chosen One of God
  9. i v39 That is, about four in the afternoon
  10. j v51 See Genesis 28:12.

Study notes on this chapter · 8

Type / patternWidely held reading

Let there be light, and the new creation

Paul compares God's first command ('Let light shine out of darkness') to the light that shines in believers' hearts in the face of Christ. John's gospel opens with the words 'In the beginning', echoing Genesis 1 and describing the Word as the agent of creation and the light that shines in darkness.

When: Genesis; 2 Corinthians, c. AD 55–56; John, c. AD 80–95.

Original passageGenesis 1:1–5
Where the New Testament applies it2 Corinthians 4:6
Echoed inJohn 1:1–5

Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.

Type / patternWidely held reading

Jacob's ladder and the opened heaven

Jacob dreams of a stairway to heaven with angels ascending and descending and wakes saying 'this is the gate of heaven'. When Jesus first meets Nathanael he says the angels of God will be seen ascending and descending on the Son of Man, presenting himself as the meeting place between heaven and earth.

When: Genesis (traditionally c. 1900 BC); Jesus' words to Nathanael, c. AD 27.

Original passageGenesis 28:10–17
Ways people read this (2)
  • Jesus takes the place of the ladder: the point of contact between God and humanity.
  • Some also connect the scene with the temple as a meeting place between heaven and earth (John 2:19-21).

Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.

Type / patternLinked by the New Testament

The Passover lamb

Israel's Passover lamb, whose blood marked the doors and whose bones were not to be broken, becomes a pattern for understanding Jesus' death. John the Baptist calls Jesus the 'Lamb of God', Paul says 'Christ our Passover lamb has been sacrificed', and John notes that Jesus' bones were not broken.

When: Exodus (traditionally c. 1446 or c. 1250 BC); Jesus' crucifixion around Passover, c. AD 30–33.

Where the New Testament applies itJohn 1:291 Corinthians 5:7John 19:36

Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.

Type / patternWidely held reading

The tabernacle and the Word made flesh

God's glory filled the tabernacle in the wilderness. John says the Word became flesh and 'dwelt' (literally 'tabernacled') among us, and we saw his glory. Revelation says the dwelling of God is with humanity in the new creation.

When: Exodus (c. 1446 or c. 1250 BC); John, c. AD 80–95.

Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.

Type / patternTraditional reading

The scapegoat carrying sins away

On the Day of Atonement the high priest laid the people's sins on a live goat and sent it into the wilderness. The New Testament does not cite the scapegoat by name, but Christian tradition has linked it with Christ bearing sin (as in Isaiah 53:6, 12), alongside the goat that was slain.

When: Leviticus (Sinai era).

Ways people read this (3)
  • The two goats together illustrate Christ's death and the removal of sin (a common patristic reading).
  • The goat for Azazel is seen by some as sent to a demonic figure; by others as a symbol of sin's removal.
  • Jewish tradition reads the ritual as atonement and forgiveness for the people, without a messianic dimension.

Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.

Type / patternLinked by the New Testament

Moses and Christ, servant and Son

Hebrews compares Moses and Jesus directly: Moses was faithful as a servant in God's house, while Christ is faithful as a Son over God's house, and is worthy of greater honor. John's prologue says the law was given through Moses, but grace and truth came through Jesus Christ.

When: Moses, traditionally c. 1446 or c. 1250 BC; Hebrews, before AD 70 (most likely).

Where the New Testament applies itHebrews 3:1–6John 1:17

Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.

Type / patternDebated

Wisdom at creation's side

In Proverbs 8 personified Wisdom says the LORD 'possessed' or 'created' her at the beginning, and that she was beside him as a craftsman when he made the world. Paul says all things were created in and through Christ, and John calls the Word the agent of creation. Early Christians read Proverbs 8 as speaking of the Son, which led to a long dispute over the verb.

When: Proverbs, c. 950–700 BC; John and Colossians, c. AD 60–95.

Original passageProverbs 8:22–31
Ways people read this (3)
  • Wisdom is a poetic personification of a divine attribute, without reference to Christ.
  • Early Christian writers read Wisdom as the pre-existent Son; Arius used the verb 'created' (in the Greek) in his argument and Nicene writers responded that the verse described the incarnation or was figurative.
  • Jewish tradition sees Wisdom as identified with the Torah (as in Sirach 24).

Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.

Prophecy & fulfillmentLinked by the New Testament

A voice in the wilderness

'In the wilderness prepare the way of the LORD.' All four gospels identify this voice with John the Baptist preparing the way for Jesus. Mark also joins it with Malachi 3:1.

When: Spoken to comfort exiles in Babylon (dating of Isaiah 40–66 is debated: c. 700 BC or c. 540 BC); John's ministry c. AD 27–29.

Original passageIsaiah 40:3Malachi 3:1

Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.

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