Johannes 1
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In the beginning - That is, before any thing was formed - ere God began the great work of creation. This is the meaning of the word in Gen 1:1, to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, Joh 1:3. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the Eternal God. Was the Word - Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Savior of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, Joh 1:9; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, Rev 19:10; who has illustrated l…
Quelle öffnen ↗THE WORD MADE FLESH. (Joh 1:1-14) In the beginning--of all time and created existence, for this Word gave it being (Joh 1:3, Joh 1:10); therefore, "before the world was" (Joh 17:5, Joh 17:24); or, from all eternity. was the Word--He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on Joh 1:18). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle. was with God--having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him (Joh 1:18; Joh 17:5; Jo1 1:2), where "THE FATHER" is used in the same sense as "GOD" here. was God--in substance and essence GOD; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus…
Quelle öffnen ↗John 1:1 joh 1:1 joh 1:1 joh 1:1In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to Joh 1:14 as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, Joh 1:15. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, Jo1 1:1. Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, Luk 1:2, the Apostle Paul, Act 20:32 and the Apostle Peter, Pe2 3:5. And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in Joh 1:14 and…
Quelle öffnen ↗Austin says (de Civitate Dei, lib. 10, cap. 29) that his friend Simplicius told him he had heard a Platonic philosopher say that these first verses of St. John's gospel were worthy to be written in letters of gold. The learned Francis Junius, in the account he gives of his own life, tells how he was in his youth infected with loose notions in religion, and by the grace of God was wonderfully recovered by reading accidentally these verses in a bible which his father had designedly laid in his way. He says that he observed such a divinity in the argument, such an authority and majesty in the style, that his flesh trembled, and he was struck with such amazement that for a whole day he scarcely knew where he was or what he did; and thence he dates the beginning of his being religious. Let us enquire what there is in those strong lines. The evangelist here lays down the great truth he is to prove, that Jesus Christ is God, one with the Father. Observe, I. Of whom he speaks - The Word - ho logos. This is an idiom peculiar to John's writings. See Jo1 1:1; Jo1 5:7; Rev 19:13. Yet some think that Christ is meant by the Word in Act 20:32; Heb 4:12; Luk 1:2. The Chaldee paraphrase very frequently calls the Messiah Memra - the Word of Jehovah, and speaks of many things in the Old Testament, said to be done by the Lord, as done by that Word of the Lord. Even the vulgar Jews were taught that the Word of God was the same with God. The evangelist, in the close of his discourse (Joh 1:18), plainly tells us why he calls Christ the Word - because he is the only begotten Son, who is in the bosom of the Father, and has declared him. Word is two-fold: logos endiathetos - word conceived; and logos prophorikos - word uttered. The logos ho esō and ho exō, ratio and oratio - intelligence and u…
Quelle öffnen ↗1:1-18 The beginning of this prologue (1:1-5) might be a poem or hymn sung by the earliest Christians. The prologue’s themes—the coming of the light into the world, the rejection of the light, and its gift of new life to believers—prepares readers for the story that follows. 1:1 Echoing Gen 1:1, John’s Gospel introduces Jesus Christ, through whom God created everything (John 1:3); Jesus also creates new life in those who believe (1:12-13). The Gospel opens with its central affirmation, that Jesus Christ, the Word (Greek logos), not only revealed God but was God. In Greek thought, the logos was the rational principle guiding the universe and making life coherent. For Jewish people, the logos was the word of the Lord, an expression of God’s wisdom and creative power. By Jesus’ time, the logos was viewed as coming from God and having his personality (see Ps 33:6, 9; Prov 8:22-31); John affirmed this understanding (John 1:14).
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
ἐν (en, G1722) — "in," at, (up-)on, by, etc. ἀρχή (archḗ, G746) — (properly abstract) a commencement, or (concretely) chief (in various applications of… ἦν (ēn, G2258) — I (thou, etc.) was (wast or were) λόγος (lógos, G3056) — something said (including the thought); by implication, a topic (subject of discourse),… καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… πρός (prós, G4314) — a preposition of direction; forward to, i.e. toward (with the genitive case, the side of,… θεός (theós, G2316) — figuratively, a magistrate; by Hebraism, very
Quelle öffnen ↗οὗτος (hoûtos, G3778) — the he (she or it), i.e. this or that (often with article repeated) ἦν (ēn, G2258) — I (thou, etc.) was (wast or were) ἐν (en, G1722) — "in," at, (up-)on, by, etc. ἀρχή (archḗ, G746) — (properly abstract) a commencement, or (concretely) chief (in various applications of… πρός (prós, G4314) — a preposition of direction; forward to, i.e. toward (with the genitive case, the side of,… θεός (theós, G2316) — figuratively, a magistrate; by Hebraism, very
Quelle öffnen ↗πᾶς (pâs, G3956) — all, any, every, the whole γίνομαι (gínomai, G1096) — to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with… διά (diá, G1223) — through (in very wide applications, local, causal, or occasional) αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… χωρίς (chōrís, G5565) — at a space, i.e. separately or apart from (often as preposition) οὐδέ (oudé, G3761) — not however, i.e. neither, nor, not even εἷς (heîs, G1520) — one ὅς (hós, G3739) — the relatively (sometimes demonstrative) pronoun, who, which, what, that
Quelle öffnen ↗ἐν (en, G1722) — "in," at, (up-)on, by, etc. αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… ἦν (ēn, G2258) — I (thou, etc.) was (wast or were) ζωή (zōḗ, G2222) — life (literally or figuratively) καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… φῶς (phōs, G5457) — compare G5316 (φαίνω), G5346 (φημί)); luminousness (in the widest application, natural or… ἄνθρωπος (ánthrōpos, G444) — from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being
Quelle öffnen ↗καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… φῶς (phōs, G5457) — compare G5316 (φαίνω), G5346 (φημί)); luminousness (in the widest application, natural or… φαίνω (phaínō, G5316) — to lighten (shine), i.e. show (transitive or intransitive, literal or figurative) ἐν (en, G1722) — "in," at, (up-)on, by, etc. σκοτία (skotía, G4653) — dimness, obscurity (literally or figuratively) καταλαμβάνω (katalambánō, G2638) — to take eagerly, i.e. seize, possess, etc. (literally or figuratively) αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not
Quelle öffnen ↗γίνομαι (gínomai, G1096) — to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with… ἄνθρωπος (ánthrōpos, G444) — from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being ἀποστέλλω (apostéllō, G649) — set apart, i.e. (by implication) to send out (properly, on a mission) literally or… παρά (pará, G3844) — properly, near; i.e. (with genitive case) from beside (literally or figuratively), (with… θεός (theós, G2316) — figuratively, a magistrate; by Hebraism, very αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… ὄνομα (ónoma, G3686) — a "name" (literally or figuratively) (authority, character) Ἰωάννης (Iōánnēs, G2491) — Joannes (i.e. Jochanan), the name of four Israelites
Quelle öffnen ↗οὗτος (hoûtos, G3778) — the he (she or it), i.e. this or that (often with article repeated) ἔρχομαι (érchomai, G2064) — to come or go (in a great variety of applications, literally and figuratively) εἰς (eis, G1519) — to or into (indicating the point reached or entered), of place, time, or (figuratively)… μαρτυρία (martyría, G3141) — evidence given (judicially or genitive case) ἵνα (hína, G2443) — compare G3588 (ὁ)); in order that (denoting the purpose or the result) μαρτυρέω (martyréō, G3140) — to be a witness, i.e. testify (literally or figuratively) περί (perí, G4012) — properly, through (all over), i.e. around; figuratively with respect to; used in various… φῶς (phōs, G5457) — compare G5316 (φαίνω), G5346 (φημί)); luminousness (in the widest application, natural or… πᾶς (pâs, G3956) — all, any, every, the whole διά (diá, G1223) — through (in very wide applications, local, causal, or occasional) αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… πιστεύω (pisteúō, G4100) — to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by…
Quelle öffnen ↗ἦν (ēn, G2258) — I (thou, etc.) was (wast or were) οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not ἐκεῖνος (ekeînos, G1565) — that one (or (neuter) thing); often intensified by the article prefixed φῶς (phōs, G5457) — compare G5316 (φαίνω), G5346 (φημί)); luminousness (in the widest application, natural or… ἀλλά (allá, G235) — properly, other things, i.e. (adverbially) contrariwise (in many relations) ἵνα (hína, G2443) — compare G3588 (ὁ)); in order that (denoting the purpose or the result) μαρτυρέω (martyréō, G3140) — to be a witness, i.e. testify (literally or figuratively) περί (perí, G4012) — properly, through (all over), i.e. around; figuratively with respect to; used in various…
Quelle öffnen ↗ἦν (ēn, G2258) — I (thou, etc.) was (wast or were) ἀληθινός (alēthinós, G228) — truthful φῶς (phōs, G5457) — compare G5316 (φαίνω), G5346 (φημί)); luminousness (in the widest application, natural or… ὅς (hós, G3739) — the relatively (sometimes demonstrative) pronoun, who, which, what, that φωτίζω (phōtízō, G5461) — to shed rays, i.e. to shine or (transitively) to brighten up (literally or figuratively) πᾶς (pâs, G3956) — all, any, every, the whole ἄνθρωπος (ánthrōpos, G444) — from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being ἔρχομαι (érchomai, G2064) — to come or go (in a great variety of applications, literally and figuratively) εἰς (eis, G1519) — to or into (indicating the point reached or entered), of place, time, or (figuratively)… κόσμος (kósmos, G2889) — orderly arrangement, i.e. decoration; by implication, the world (in a wide or narrow…
Quelle öffnen ↗ἦν (ēn, G2258) — I (thou, etc.) was (wast or were) ἐν (en, G1722) — "in," at, (up-)on, by, etc. κόσμος (kósmos, G2889) — orderly arrangement, i.e. decoration; by implication, the world (in a wide or narrow… καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… γίνομαι (gínomai, G1096) — to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with… διά (diá, G1223) — through (in very wide applications, local, causal, or occasional) αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… γινώσκω (ginṓskō, G1097) — to "know" (absolutely) in a great variety of applications and with many implications (as… οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not
Quelle öffnen ↗ἔρχομαι (érchomai, G2064) — to come or go (in a great variety of applications, literally and figuratively) εἰς (eis, G1519) — to or into (indicating the point reached or entered), of place, time, or (figuratively)… ἴδιος (ídios, G2398) — pertaining to self, i.e. one's own; by implication, private or separate καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… παραλαμβάνω (paralambánō, G3880) — to receive near, i.e. associate with oneself (in any familiar or intimate act or… αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not
Quelle öffnen ↗δέ (dé, G1161) — but, and, etc. ὅσος (hósos, G3745) — as (much, great, long, etc.) as λαμβάνω (lambánō, G2983) — while G138 (αἱρέομαι) is more violent, to seize or remove)) αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… δίδωμι (dídōmi, G1325) — to give (used in a very wide application, properly, or by implication, literally or… ἐξουσία (exousía, G1849) — privilege, i.e. (subjectively) force, capacity, competency, freedom, or (objectively)… γίνομαι (gínomai, G1096) — to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with… τέκνον (téknon, G5043) — a child (as produced) θεός (theós, G2316) — figuratively, a magistrate; by Hebraism, very πιστεύω (pisteúō, G4100) — to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by… εἰς (eis, G1519) — to or into (indicating the point reached or entered), of place, time, or (figuratively)… ὄνομα (ónoma, G3686) — a "name" (literally or figuratively) (authority, character)
Quelle öffnen ↗ὅς (hós, G3739) — the relatively (sometimes demonstrative) pronoun, who, which, what, that γεννάω (gennáō, G1080) — to procreate (properly, of the father, but by extension of the mother); figuratively, to… οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not ἐκ (ek, G1537) — literal or figurative; direct or remote) αἷμα (haîma, G129) — blood, literally (of men or animals), figuratively (the juice of grapes) or specially… οὐδέ (oudé, G3761) — not however, i.e. neither, nor, not even θέλημα (thélēma, G2307) — a determination (properly, the thing), i.e. (actively) choice (specially, purpose,… σάρξ (sárx, G4561) — flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by… ἀνήρ (anḗr, G435) — a man (properly as an individual male) ἀλλά (allá, G235) — properly, other things, i.e. (adverbially) contrariwise (in many relations) θεός (theós, G2316) — figuratively, a magistrate; by Hebraism, very
Quelle öffnen ↗καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… λόγος (lógos, G3056) — something said (including the thought); by implication, a topic (subject of discourse),… γίνομαι (gínomai, G1096) — to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with… σάρξ (sárx, G4561) — flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by… σκηνόω (skēnóō, G4637) — to tent or encamp, i.e. (figuratively) to occupy (as a mansion) or (specially), to reside… ἐν (en, G1722) — "in," at, (up-)on, by, etc. ἡμῖν (hēmîn, G2254) — to (or for, with, by) us θεάομαι (theáomai, G2300) — to look closely at, i.e. (by implication) perceive (literally or figuratively); by… αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… δόξα (dóxa, G1391) — glory (as very apparent), in a wide application (literal or figurative, objective or… ὡς (hōs, G5613) — which how, i.e. in that manner (very variously used, as follows) μονογενής (monogenḗs, G3439) — only-born, i.e. sole παρά (pará, G3844) — properly, near; i.e. (with genitive case) from beside (literally or figuratively), (with… πατήρ (patḗr, G3962) — a "father" (literally or figuratively, near or more remote)
Quelle öffnen ↗Querverweise
Andere Stellen, die die Gemeinschaft am häufigsten mit dieser verbindet. Zum Lesen antippen.
Im Anfang schuf Gott den Himmel und die Erde.
Und nun verherrliche du mich, Vater, bei dir selbst mit der Herrlichkeit, die ich bei dir hatte, ehe die Welt war.
Und er ist angetan mit einem Kleide, das in Blut getaucht ist, und sein Name heißt: »Das Wort Gottes.«
und er ist vor allem, und alles besteht in ihm.
Und das Wort ward Fleisch und wohnte unter uns; und wir sahen seine Herrlichkeit, eine Herrlichkeit als des Eingeborenen vom Vater, voller Gnade und Wahrheit.
Ich bin das A und das O, der Erste und der Letzte, der Anfang und das Ende.
Dieses war im Anfang bei Gott.
Ich bin das A und das O, spricht Gott der Herr, der da ist und der da war und der da kommt, der Allmächtige.
welcher, da er sich in Gottes Gestalt befand, es nicht wie einen Raub festhielt, Gott gleich zu sein;
»Siehe, die Jungfrau wird empfangen und einen Sohn gebären, und man wird ihm den Namen Emmanuel geben; das heißt übersetzt: Gott mit uns.«