John 1

God stands twice here, and the Greek puts the article only on the first. So “toward God” and “what God was” are not saying the same thing. Toward renders a word for being face to face, not merely beside.

The line repeats verse 1 with nothing added — the repetition is the point.

Came to be (γίνομαι, ginomai) is a different verb from was (εἰμί, eimi) in verse 1. This book keeps the two apart: what was, and what came to be.

Where the sentence breaks is undecided in Greek — “that which has come to be” can close verse 3 or open verse 4. This edition leaves the break where the base text puts it.

Seize (καταλαμβάνω, katalambanō) carries both “grasp with the hand” and “grasp with the mind”. English has to pick one; the Greek does not. Recorded as a loss.

The man is named only after he is described — sent first, named second.

Witness stands twice, as noun and as verb, from one root in Greek.

He is not the light. Verse 9 says what the light is.

True (ἀληθινός, alēthinos) means “the real thing, doing what it is for”, not “not false”.

World stands three times in one line, and the third turn reverses the first two.

The first his own is neuter — his own things, his own place; the second is masculine — his own people. Greek marks the shift; English needs two words.

Authority (ἐξουσία, exousia), not power — the right to do a thing.

Three denials, then one affirmation. The last is the only one that says where they came from.

Pitched his tent is the plain sense of the Greek verb (σκηνόω, skēnoō); the noun beneath it is a tent. Unique renders μονογενής (monogenēs), which holds “only” and “born” in one word.

The tense shifts to the present — John's witness is set down as if still being cried out.

Grace upon grace — the Greek preposition is the one used for one thing taking the place of another.

The full name Jesus Christ appears only here and at 17:3 in this book.

Expounded (ἐξηγέομαι, exēgeomai) is the word behind “exegesis” — to lead a thing out into the open. Bosom (κόλπος, kolpos) returns at 13:23 and Luke 16:22; this edition keeps one word for all three.

The Jews here are those who sent the question, not a people as a whole — the text names who they sent.

Three verbs in a row — confessed, did not deny, confessed. The middle one is there to make the first unmistakable.

Three questions, three answers, each shorter than the last: “I am not.” “No.”

They ask for something to carry back — the question is about their errand, not about him.

Where the phrase “in the wilderness” attaches is undecided — to the crying or to the making straight. Greek does not settle it.

The sender is named only now, after the questioning is over.

The three names from verse 21 come back in the same order.

Among you stands one you do not know — the man is present but not pointed at until verse 29.

Untying a sandal strap was a servant's work.

This Bethany is across the Jordan, not the one beside Jerusalem in chapter 11. The book keeps them apart by naming the river.

Takes away (αἴρω, airō) is also “lifts up, carries”. At 19:15 the same verb is what the crowd shouts about him.

The saying from verse 15 is repeated word for word.

I myself did not know him — said twice (here and verse 33), each time before a reason.

Remained (μένω, menō) is a word this book returns to; chapter 15 is built on it.

The knowing comes from a sign given to him, not from acquaintance.

Chosen One or Son — the manuscripts differ here. This edition follows its base text.

The next day marks the third of four days counted at the opening of this book.

Look — the Lamb of God repeats verse 29, this time with nothing added.

They follow because of what they heard, not because they were called.

What are you looking for? are the first words Jesus speaks in this book.

Come and you will see returns at verse 46 from Philip's mouth.

Andrew is placed by his brother — the brother who has not yet appeared.

The text stops to translate itself: Messiah is a Hebrew-Aramaic word, Christ its Greek. The book keeps both sounds.

Cephas is Aramaic; the text says at once that it is Peter in Greek. Both mean rock. English cannot carry the play into the name itself — recorded as a loss.

Follow me is said to Philip alone in this book.

Bethsaida is named as the city of three of them.

Son of Joseph — the book does not say where Jesus was born, so the description stands as the people give it.

Philip does not argue; he gives back the words he was given in verse 43 — “Come and see.”

No guile — the word is used of a fishing lure. Jacob, who was renamed Israel, was called a man of guile.

Before Philip called you — no reason is given for how he knew.

Two titles at once, and the second is political — King of Israel.

The answer is a question, and it promises more than was asked.

You turns plural here, though only Nathanael was addressed. The picture is Jacob's ladder, with the Son of Man where the ladder stood.