John 1

7 translations · read through 12 traditions · film, song & storybook.

NCB · New Consensus Bible

¹In the beginning was the Word, and the Word was with God, and the Word was God. ²This one was in the beginning with God. ³All things came to be through him, and without him not even one thing came to be that has come to be. ⁴In him was life, and the life was the light of humanity, ⁵and the light shines in the darkness, and the darkness did not overcome it. ⁶There came a man sent from God, whose name was John. ⁷This one came for a witness, that he might witness about the light, so that all might believe through him. ⁸That one was not the light, but came that he might witness about the light. ⁹The true light, which enlightens every person, was coming into the world. ¹⁰He was in the world, and the world came to be through him, and the world did not know him. ¹¹He came to his own domain, and his own people did not receive him. ¹²But as many as received him, to them he gave the right to become children of God, to those believing in his name, ¹³who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God. ¹⁴And the Word became flesh and tabernacled among us, and we gazed upon his glory, glory as of the one and only from the Father, full of grace and truth. ¹⁵John testifies about him and has cried out, saying, "This was he of whom I said, 'The one coming after me has come to be before me, because he was before me.'" ¹⁶Because from his fullness we all received, and grace in place of grace. ¹⁷Because the law was given through Moses; grace and truth came to be through Jesus Christ. ¹⁸No one has ever seen God; the one and only God, who is in the bosom of the Father, that one has declared him. ¹⁹And this is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem, so that they might ask him, "Who are you?" ²⁰And he confessed and did not deny, and he confessed, "I am not the Christ." ²¹And they asked him, "What then? Are you Elijah?" And he says, "I am not." "Are you the prophet?" And he answered, "No." ²²They said therefore to him, "Who are you? so that we may give an answer to those sending us. What do you say about yourself?" ²³He said, "I am a voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said." ²⁴And the sent ones were from the Pharisees. ²⁵And they asked him and said to him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?" ²⁶John answered them, saying, "I baptize in water; but in your midst stands one whom you do not know, ²⁷he is the one coming after me, who has come to be before me; of whom I am not worthy that I might untie the strap of his sandal." ²⁸These things came to be in Bethany beyond the Jordan, where John was baptizing. ²⁹On the morrow, John sees Jesus coming to him and says, "Look, the Lamb of God, the one taking away the sin of the world. ³⁰This one is he about whom I said, 'After me comes a man who has come to be before me, because he was before me.' ³¹And I did not know him, but so that he might be revealed to Israel, because of this I came baptizing in water." ³²And John testified, saying, "I have gazed upon the Spirit descending as a dove out of heaven, and it remained on him. ³³And I did not know him, but he who sent me to baptize in water, that one said to me, 'Upon whomever you see the Spirit descending and remaining on him, this one is the one baptizing in the Holy Spirit.' ³⁴And I have seen and I have testified that this one is the Son of God." ³⁵On the morrow again, John was standing, and two of his disciples. ³⁶And looking at Jesus walking, he says, "Look, the Lamb of God." ³⁷And the two disciples heard him speaking, and they followed Jesus. ³⁸And Jesus turning and gazing upon them following, says to them, "What do you seek?" And they said to him, "Rabbi" (which is said, being translated, Teacher), "where are you staying?" ³⁹He says to them, "Come and see." They came therefore and saw where he was staying, and they stayed with him that day; it was about the tenth hour. ⁴⁰Andrew, the brother of Simon Peter, was one of the two who heard from John and followed him. ⁴¹This one first finds his own brother Simon and says to him, "We have found the Messiah" (which is, being translated, Christ). ⁴²And he led him to Jesus. Looking at him, Jesus said, "You are Simon the son of John; you will be called Cephas" (which is translated Peter). ⁴³On the morrow, he wanted to go out into Galilee, and he finds Philip. And Jesus says to him, "Follow me." ⁴⁴Now Philip was from Bethsaida, out of the city of Andrew and Peter. ⁴⁵Philip finds Nathanael and says to him, "We have found him of whom Moses in the law, and the prophets, wrote: Jesus the son of Joseph, the one from Nazareth." ⁴⁶And Nathanael said to him, "Can any good thing be out of Nazareth?" Philip says to him, "Come and see." ⁴⁷Jesus saw Nathanael coming to him and says about him, "Look, truly an Israelite in whom there is no deceit." ⁴⁸Nathanael says to him, "From where do you know me?" Jesus answered and said to him, "Before Philip called you, while you were under the fig tree, I saw you." ⁴⁹Nathanael answered him and says, "Rabbi, you are the Son of God, you are the King of Israel." ⁵⁰Jesus answered and said to him, "Because I said to you that I saw you underneath the fig tree, you believe? You will see greater things than these." ⁵¹And he says to him, "Amen, amen, I say to you all, you will see the heaven opened, and the angels of God ascending and descending upon the Son of Man."

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What the traditions agree on

Broadly, the title "Lamb of God" is invoked liturgically during the Eucharist to confess Christ's presence and sin-bearing sacrifice. Several traditions affirm that the Logos is pre-existent, uncreated, and consubstantial with the Father, and that the Word becoming flesh establishes the hypostatic union of two distinct natures within the one person of Christ. Some traditions further highlight the disciples' invitation to "come and see" as a template for relational evangelism, or understand the right to become children of God as deification through theosis. However, the theological mechanics of salvation in this chapter are highly disputed, with traditions divided over whether spiritual birth is entirely monergistic and excludes human free will, and whether becoming children of God is received by faith alone or consummated through obedient water baptism. Additionally, the baptism with the Holy Spirit is disputed, as traditions divide over whether it was a unique, non-normative event limited to the Apostolic era or a distinct, empowering paradigm for miraculous ministry.

Held by most, but not all

The title 'Lamb of God' is invoked liturgically during the Eucharist to confess Christ's presence and sin-bearing sacrifice. (5 affirm)

Where the traditions differ

The Word becoming flesh means the Word united humanity to Himself in a single, undivided incarnate nature.
oriental-orthodox: AFFIRM; lutheran: DENY
The Word becoming flesh signifies that Christ possessed celestial flesh completely untainted by human generation.
anabaptist: QUALIFY
The light that enlightens everyone represents universal prevenient grace that enables all humanity to freely respond to God.
reformed: DENY; methodist: AFFIRM
The distinction between the Law given by Moses and the grace given in Christ establishes a sharp hermeneutical break between the Law's demands and the Gospel's free grace.
catholic: AFFIRM; lutheran: AFFIRM; reformed: DENY; anabaptist: QUALIFY
The spiritual birth 'not of the will of man' explicitly excludes human free will, demonstrating that regeneration is entirely monergistic.
lutheran: AFFIRM; reformed: AFFIRM; methodist: DENY; anabaptist: DENY; restorationist: DENY
The right to become children of God is received by faith alone, entirely apart from human merit.
lutheran: AFFIRM; reformed: AFFIRM; restorationist: DENY
Belief in Jesus provides the right to become children of God, a process consummated through obedient water baptism.
baptist: DENY; restorationist: AFFIRM
The baptism with the Holy Spirit is a distinct, empowering experience for missiological ministry separate from the new birth.
pentecostal: AFFIRM; restorationist: DENY
The baptism with the Holy Spirit was a unique, non-normative miraculous event limited to the Apostolic era.
pentecostal: DENY; restorationist: AFFIRM
The Spirit descending and remaining on Jesus provides a christological paradigm for how believers are anointed for miraculous ministry.
pentecostal: AFFIRM; restorationist: DENY

How each tradition reads it

Each reading was generated in isolation — no tradition sees another’s answer.

Catholic

John 1 functions as a theological overture, introducing the pre-existent Word (Logos) who is both distinct from and identical to God, and who orchestrates creation. The narrative moves from eternity into history through the witness of John the Baptist, who serves to herald the Light. The Incarnation brings a transition from the Mosaic law to the fullness of grace and truth. The gathering of the first disciples showcases a sequence of recognitions, assigning Jesus various Messianic titles (Lamb of God, Rabbi, Messiah, King of Israel) that culminate in His self-identification as the Son of Man, the definitive mediator between heaven and earth through a typological fulfillment of Jacob's ladder. Reception: The Catholic communion reads this chapter as the bedrock of Trinitarian and Christological dogma. The early ecumenical councils (Nicaea, Ephesus, Chalcedon) relied heavily on verses 1 and 14 to articulate consubstantiality and the hypostatic union. In the Eastern Catholic tradition, Cyril of Alexandria’s 'Commentary on John' emphasizes verse 12 as the foundation for theosis (deification), teaching that the Word assumed humanity so humans might partake in the divine nature. The Latin tradition, notably through Augustine’s 'Tractates on the Gospel of John', leans on verses 16-17 to develop a theology of primary, unmerited grace superseding the Law. Thomas Aquinas’s 'Commentary on the Gospel of St. John' synthesizes these threads, detailing how the Word made flesh accomplishes both the revelation of truth and the grace of divine adoption. Furthermore, Catholic ecclesiology sees the renaming of Simon to Cephas (Rock) in verse 42 as a primary scriptural warrant for Petrine primacy, a reading formally codified by the First Vatican Council in 'Pastor Aeternus'.

Eastern Orthodox

The Evangelist introduces the eternal Word (Logos) who is with God and is God, active in creation and bringing life and light to humanity. The narrative transitions from the cosmic origins of the Word to His historical incarnation, highlighting the witness of John the Baptist (the Forerunner) who identifies Jesus as the Lamb of God and the Son of God, which immediately catalyzes the gathering of the first disciples. Reception: The Eastern Orthodox tradition views the Prologue of John as the bedrock of its Triadology and Christology, heavily drawn upon during the Ecumenical Councils. John Chrysostom, in his 'Homilies on the Gospel of St. John', vigorously defends the eternal, uncreated nature of the Word (John 1:1-3) against Arian subordinationism, insisting on the co-eternity and consubstantiality of the Word with the Father. Cyril of Alexandria, in his 'Commentary on John', centers on verse 14 ('the Word became flesh') to articulate the hypostatic union—the eternal Logos assuming full human nature without severing His divine nature. Cyril also emphasizes verse 12 ('right to become children of God') as the scriptural foundation for theosis, teaching that humanity is deified through participation in the incarnate Word. Furthermore, John of Damascus, in 'An Exact Exposition of the Orthodox Faith', highlights verse 18 ('No one has seen God at any time') to underscore the apophatic mystery of God's essence, affirming that the Father's essence remains entirely inaccessible and is known only through the revelation of the Son.

Oriental Orthodox

The opening chapter establishes the foundational theology of the Gospel, beginning with a prologue that declares the eternal pre-existence of the Word (Logos), His distinct relationship with God, His identity as God, and His agency in the creation of all things (vv. 1-3). This Word enters the created world as light and life, granting those who receive Him the right to become children of God (vv. 4-13). The prologue climaxes with the incarnation: the Word becoming flesh to dwell among humanity, revealing the Father's glory, grace, and truth (vv. 14-18). The narrative then shifts to the testimony of John the Baptist, who explicitly denies being the Christ, identifies himself as a preparatory voice, and points to Jesus as the pre-existent 'Lamb of God' who bears the sin of the world and baptizes with the Holy Spirit (vv. 19-34). The chapter concludes with the gathering of the first disciples, who rapidly recognize Jesus through various Christological titles: Rabbi, Messiah, Son of God, and King of Israel (vv. 35-51). Reception: Within the Oriental Orthodox tradition, John 1 is the paramount scriptural anchor for its defining Christological and soteriological doctrines. Verse 14 ('The Word became flesh') is the absolute center of the communion's defense of the 'miaphysite' (one nature) Christology. Cyril of Alexandria forcefully weaponized this verse against Nestorianism, insisting that the text says the Word 'became' flesh, not that He merely 'assumed' a man or 'dwelled' in a human person. For Cyril, this indicates a hypostatic union resulting in 'one incarnate nature of God the Word' (mia physis tou theou logou sesarkomene), where the flesh becomes life-giving precisely because it is the Word's very own flesh. Severus of Antioch built upon this, maintaining that the union described in verse 14 occurs out of two natures forming one unique subject without mingling, confusion, or alteration. Athanasius of Alexandria provided the soteriological framework for this reading, linking the Word's role as the agent of original creation (vv. 1-3) to His role in re-creation (v. 14): only the Creator could vanquish corruption, and the Word took flesh specifically to grant humanity the power to become 'children of God' (v. 12) through grace.

Anglican / Episcopal

The narrative functions as an overture to the Gospel, establishing the identity of Jesus as the pre-existent Logos who creates the world and enters human history. It introduces the witness of John the Baptist, who identifies Jesus as the Lamb of God and the one who baptizes with the Holy Spirit, leading to the gathering of the first disciples. Reception: The Anglican tradition reads this chapter expansively across its comprehensive spectrum. Anglo-Catholics, drawing on Charles Gore's work ('The Incarnation of the Son of God'), locate the theological center of the tradition in verse 14. Gore argues that the Word made flesh affirms the physical reality of the Incarnation, providing the necessary foundation for both the sacramental life of the Church and Christian social action in the material world. Broad Church perspectives, exemplified by William Temple ('Readings in St. John's Gospel'), highlight verse 9; Temple asserts that the Logos is the universal light enlightening every person, bridging Christian revelation with human reason, science, and world cultures. Conversely, Evangelical Anglicans, as seen in J.C. Ryle's 'Expository Thoughts on St. John', stress verses 12-13 and 29. Ryle emphasizes the necessity of personal reception of Christ by faith to become children of God, and highlights the substitutionary atonement found in the title 'Lamb of God'.

Lutheran

The chapter functions as the theological prologue to the Gospel and the initial narrative of Jesus' public ministry. It introduces Jesus as the pre-existent Word (Logos) who is God and active in creation, who then becomes incarnate to dwell among humanity. The text records the witness of John the Baptist, who explicitly denies being the Messiah and instead points to Jesus as the 'Lamb of God' who takes away the world's sin. It concludes with the calling of the first disciples, who begin to recognize Jesus as the prophesied Messiah, the Son of God, and the King of Israel. Reception: The Lutheran tradition reads this chapter as a definitive source for its core dogmas, particularly Christology, justification by faith, and the law-gospel distinction. Verses 1-3 and 14 are read in strict continuity with the ecumenical creeds to confess the hypostatic union—that Christ is truly God and truly man. Martin Luther, in his 'Sermons on the Gospel of St. John,' frequently utilizes these verses as the scriptural bedrock for defending Christ's eternal divine nature and the miracle of the incarnation. Regarding justification, verse 12 ('to them he gave the right to become God’s children... to those who believe in his name') is central. Philip Melanchthon, in the 'Apology of the Augsburg Confession,' explicitly cites this verse to demonstrate that humanity is justified and adopted as children of God by faith alone, entirely apart from the 'will of the flesh' or human merit (verse 13). Furthermore, verse 17 ('the law was given through Moses; grace and truth came through Jesus Christ') provides the overarching hermeneutical framework for the tradition. C.F.W. Walther, in his foundational work 'The Proper Distinction Between Law and Gospel,' uses verse 17 to insist that Scripture contains two radically different doctrines: the Law, which demands and condemns, and the Gospel, which freely gives grace and truth in Christ. Finally, John the Baptist's declaration in verse 29 ('Behold the Lamb of God') is received as the ultimate summary of the substitutionary atonement.

Reformed / Presbyterian

The chapter functions as the prologue and opening narrative of the Gospel, introducing Jesus as the pre-existent, uncreated Word through whom all things were made, who took on flesh to reveal the Father. John the Baptist is introduced as the prophetic forerunner who testifies to the light, identifying Jesus as the 'Lamb of God' upon whom the Spirit descends. The chapter concludes with Jesus gathering his first disciples, demonstrating his divine knowledge, and identifying himself as the Son of Man who serves as the locus of heavenly mediation. Reception: In the Reformed reception of this chapter, verses 12-13 are a paramount locus for the doctrine of monergistic regeneration. John Calvin, in his 'Commentary on the Gospel according to John', argues that the phrase 'not of the will of man' explicitly excludes human free will as the cause or cooperative agent of the new birth. This reading is formalized by the Westminster Assembly in the 'Westminster Confession of Faith', which draws heavily on verses 12-13 to demonstrate that adoption and effectual calling are entirely rooted in God's sovereign grace, not in human decision. Furthermore, regarding verses 16-17, Calvin applies a covenantal framework, pushing back against readings that sharply pit the Old Testament against the New. He argues that the Law of Moses contained grace for the patriarchs, but that 'grace and truth' in Jesus Christ refers to the actual substance and fulfillment of those earlier covenantal shadows. Finally, Reformed biblical theology reads verse 51 through a redemptive-historical lens, identifying Jesus as the eschatological fulfillment of Jacob's ladder from Genesis, serving as the ultimate covenantal mediator between heaven and earth.

Baptist

The chapter opens with a theological prologue establishing Jesus as the pre-existent, eternal Word and Creator who took on human flesh (vv. 1-14). The narrative then introduces John the Baptist, who explicitly denies being the Christ, identifying his role strictly as a voice preparing the way and baptizing with water (vv. 19-34). He identifies Jesus as the 'Lamb of God' and the one who baptizes with the Holy Spirit. The chapter concludes with Jesus gathering his first disciples—Andrew, Peter, Philip, and Nathanael—through a chain of personal invitations and direct encounters (vv. 35-51). Reception: The Baptist tradition receives this chapter as foundational for its Christology, soteriology, and ecclesiology. The prologue (vv. 1-14) is read as an uncompromising declaration of Christ's full deity and humanity, anchoring the doctrinal affirmations of the 1689 Second London Confession and the Baptist Faith & Message. Verses 12-13 are pivotal for the tradition's emphasis on personal conversion and a regenerate church membership. Edgar Young Mullins, in 'The Christian Religion in Its Doctrinal Expression', appeals to these verses to argue that the new birth—being born 'not of blood, nor of the will of the flesh'—requires direct, individual faith rather than biological descent, proxy faith, or institutional mediation. Furthermore, the ministry of John the Baptist (vv. 26-33) shapes the tradition's understanding of the ordinances. Augustus Hopkins Strong, in his 'Systematic Theology', examines John's practice to articulate that water baptism is an external, symbolic confession pointing to the internal reality of Spirit baptism, thereby establishing the biblical pattern for believers' baptism.

Methodist / Wesleyan / Holiness

The opening chapter of John functions as a theological prologue and narrative introduction. It establishes the pre-existence, deity, and creative power of the Word, followed by the historical reality of the Incarnation. It transitions into the witness of John the Baptist, who deflects messianic titles from himself and identifies Jesus as the Lamb of God and the Son of God. The chapter concludes with the gathering of the first disciples, including Andrew, Peter, Philip, and Nathanael, highlighting their realization of Jesus' messianic identity. Reception: The Wesleyan tradition reads John 1 as a foundational text for its doctrines of prevenient grace, the new birth, and the Incarnation. Verse 9 ('The true light that enlightens everyone') is paramount in Methodist theology. John Wesley, in his *Explanatory Notes Upon the New Testament*, interpreted this light as prevenient grace—a measure of spiritual light and moral capacity universally restored to all humanity by Christ, countering deterministic views of limited salvation. This grace precedes human choice and enables a free response to the gospel. Verses 12 and 13 are vital for the Wesleyan understanding of regeneration and adoption. In his sermon 'The New Birth,' John Wesley used these verses to distinguish between the natural birth of the flesh and the spiritual birth granted by God to those who believe, emphasizing the transformative 'power' or 'right' given to believers to become God's children. Furthermore, verse 16 ('grace upon grace') is frequently read by the Holiness movement as illustrating the progressive nature of salvation, moving from justifying grace to sanctifying grace. The high Christology of verse 14 ('the Word became flesh') heavily influenced Methodist hymnody; Charles Wesley explicitly drew upon this theological mystery in his *Hymns for the Nativity of Our Lord*, translating the profound truth of the Incarnation into sung theology that shaped the tradition's warm-hearted piety.

Anabaptist / Mennonite

The Gospel of John opens by identifying Jesus as the pre-existent Word through whom all creation was made, who brings light and life to humanity. The narrative establishes Jesus' superiority to John the Baptist and to Moses. Following John the Baptist's identification of Jesus as the 'Lamb of God,' Jesus begins gathering his first disciples, inviting them to 'come and see' and commanding them to 'follow me.' Reception: In Anabaptist theology, John 1 is foundational for Christology, covenantal hermeneutics, and the theology of discipleship. Regarding the incarnation (John 1:14), early leader Menno Simons famously defended a 'celestial flesh' Christology, arguing that the Word did not take earthly flesh from Mary but brought heavenly flesh to remain an untainted sacrifice. While this view was historically significant, it caused internal disagreement and was later largely discarded by the tradition. Pilgram Marpeck drew heavily on the contrast between Moses and Jesus (John 1:17) to establish the Anabaptist hermeneutic: the Old Covenant of law and the sword is superseded by the New Covenant of grace and truth in Christ, meaning the peaceable ethics of Jesus trump Old Testament models of statecraft. Finally, the narrative of disciples calling one another (John 1:39, 43) is highly normative; Harold S. Bender emphasized that Jesus' simple command to 'follow me' defines Christianity primarily as Nachfolge (discipleship)—a life transformed to actively imitate Christ, rather than solely an inward forensic justification.

Classical Trinitarian Pentecostal

The chapter serves as the prologue and opening narrative of the Fourth Gospel. It establishes the pre-existent Word's incarnation (verses 1-14) and transitions to John the Baptist's testimony. The Baptist identifies Jesus via two primary functional roles: the 'Lamb of God' who addresses sin (verse 29) and the one who 'baptizes with the Holy Spirit' (verse 33). The narrative concludes with the calling of the first disciples, who are invited to 'come and see' and subsequently recognize Jesus as Messiah and Son of God (verses 35-51). Reception: For Classical Trinitarian Pentecostalism, this chapter is foundational for both Christology and Pneumatology. First, verses 1-3 and 14 serve as critical bulwarks for Nicene Trinitarianism. As French L. Arrington notes in 'Christian Doctrine: A Pentecostal Perspective', the assertion that the Word was 'with God' establishes the eternal distinction of persons within the Godhead, serving as a primary text used by classical Pentecostal bodies (such as the Assemblies of God) to refute Oneness (Jesus Only) theology. Second, verse 33 is the cornerstone of the movement's 'Full Gospel' (or Foursquare) Christology, which defines Jesus as Savior, Healer, Baptizer in the Holy Spirit, and Soon-Coming King. In 'Spirit and Power', William W. Menzies and Robert P. Menzies emphasize that John the Baptist’s identification of Jesus as the one who baptizes in the Holy Spirit (verse 33) demonstrates that Spirit baptism is a missiological empowerment distinct from the new birth. Furthermore, Stanley M. Horton, in 'What the Bible Says About the Holy Spirit', observes that the Spirit descending and 'remaining' upon Jesus (verse 32) functions as a paradigm of Spirit Christology; Jesus's humanity is anointed and equipped for miraculous ministry by the Spirit, establishing the pattern for the believer's own empowering baptism.

Seventh-day Adventist

The chapter opens with a theological prologue identifying the Word (Logos) as eternal, divine, and the Creator of all things. The Word becomes flesh to dwell among humanity, revealing God's grace and glory. The narrative then shifts to the witness of John the Baptist, who denies being the Messiah but identifies Jesus as the 'Lamb of God who takes away the sin of the world.' The chapter concludes with Jesus gathering His first disciples, culminating in His promise that they will see heaven open and angels ascending and descending upon the Son of Man. Reception: In the Seventh-day Adventist tradition, John 1 is a cornerstone for Christology, the Great Controversy theme, and sanctuary theology. Historically, while some early Adventist pioneers held semi-Arian views, the mature and current SDA consensus relies heavily on John 1:1-3 to affirm the co-eternal, unoriginated deity of Christ. The Seventh-day Adventist Bible Commentary points to these verses as definitive proof of the Trinity and Christ's eternal nature. Furthermore, because Christ is the Creator (v. 3), Adventist theology intrinsically links Him to the seventh-day Sabbath, the memorial of creation. The incarnation (v. 14) is read through the lens of the Great Controversy; Ellen G. White in 'The Desire of Ages' articulates that Christ veiled His divine glory in human flesh to safely draw near to fallen humanity and to vindicate the character of God against Satan's accusations. John the Baptist's proclamation of Jesus as the 'Lamb of God' (v. 29) is the foundational link to Adventist sanctuary theology. As outlined in works like 'Patriarchs and Prophets', Jesus is the antitypical fulfillment of the Old Testament sacrificial system, whose death provides the atoning blood for His subsequent high priestly ministry in the heavenly sanctuary. Finally, Christ's reference to angels ascending and descending upon the Son of Man (v. 51) is seen as the antitype of Jacob's ladder, illustrating that the incarnation successfully bridged the gulf created by sin, restoring communication between heaven and earth.

Restorationist / Churches of Christ

John 1 opens with a theological prologue establishing the Word as eternal, divine, and the agent of creation, who eventually becomes flesh to dwell among humanity. The narrative then shifts to the ministry of John the Baptist, who formally denies being the Christ, Elijah, or the Prophet, instead identifying himself as the voice in the wilderness preparing the way. John points to Jesus as the Lamb of God and testifies to seeing the Spirit descend upon Him. The chapter concludes with Jesus gathering His first disciples—Andrew, Simon Peter, Philip, and Nathanael—demonstrating divine insight into their characters and promising they will see heaven opened. Reception: Within the Restoration Movement, the prologue (verses 1-14) anchors the tradition's strongly biblical, non-creedal Christology. While early leaders like Barton W. Stone sometimes expressed subordinationist views regarding the Son (argued in 'The Christian Messenger'), Alexander Campbell championed the strict, eternal divinity of the Word in 'The Christian System', establishing a consensus that aligns with historic orthodoxy without relying on extrabiblical councils. Verse 12 is a crucial text for Restorationist soteriology. Campbell argued that believing in Christ's name gives the 'power' or 'right' to become a child of God, asserting that faith is the prerequisite condition that authorizes a person to enter into sonship, a process consummated in water baptism. Furthermore, verse 33 is foundational for the tradition's pneumatology. Commentators like J.W. McGarvey and Philip Y. Pendleton, in 'The Fourfold Gospel', emphasize that the 'baptism of the Holy Spirit' promised by John was a specific, miraculous event limited to the Apostles at Pentecost and the household of Cornelius. They strictly distinguish this from the normative water baptism commanded for the remission of sins, rejecting the idea that Spirit baptism is a general salvation experience for all believers.

Every translation, compared

WEB · World English Bible

¹In the beginning was the Word, and the Word was with God, and the Word was God. ²The same was in the beginning with God. ³All things were made through him. Without him, nothing was made that has been made. ⁴In him was life, and the life was the light of men. ⁵The light shines in the darkness, and the darkness hasn’t overcome it. ⁶There came a man sent from God, whose name was John. ⁷The same came as a witness, that he might testify about the light, that all might believe through him. ⁸He was not the light, but was sent that he might testify about the light. ⁹The true light that enlightens everyone was coming into the world. ¹⁰He was in the world, and the world was made through him, and the world didn’t recognize him. ¹¹He came to his own, and those who were his own didn’t receive him. ¹²But as many as received him, to them he gave the right to become God’s children, to those who believe in his name: ¹³who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. ¹⁴The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth. ¹⁵John testified about him. He cried out, saying, “This was he of whom I said, ‘He who comes after me has surpassed me, for he was before me.’” ¹⁶From his fullness we all received grace upon grace. ¹⁷For the law was given through Moses. Grace and truth were realized through Jesus Christ. ¹⁸No one has seen God at any time. The only born Son, who is in the bosom of the Father, has declared him. ¹⁹This is John’s testimony, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” ²⁰He declared, and didn’t deny, but he declared, “I am not the Christ.” ²¹They asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” ²²They said therefore to him, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?” ²³He said, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.” ²⁴The ones who had been sent were from the Pharisees. ²⁵They asked him, “Why then do you baptize if you are not the Christ, nor Elijah, nor the prophet?” ²⁶John answered them, “I baptize in water, but among you stands one whom you don’t know. ²⁷He is the one who comes after me, who is preferred before me, whose sandal strap I’m not worthy to loosen.” ²⁸These things were done in Bethany beyond the Jordan, where John was baptizing. ²⁹The next day, he saw Jesus coming to him, and said, “Behold, the Lamb of God, who takes away the sin of the world! ³⁰This is he of whom I said, ‘After me comes a man who is preferred before me, for he was before me.’ ³¹I didn’t know him, but for this reason I came baptizing in water, that he would be revealed to Israel.” ³²John testified, saying, “I have seen the Spirit descending like a dove out of heaven, and it remained on him. ³³I didn’t recognize him, but he who sent me to baptize in water said to me, ‘On whomever you will see the Spirit descending and remaining on him is he who baptizes in the Holy Spirit.’ ³⁴I have seen and have testified that this is the Son of God.” ³⁵Again, the next day, John was standing with two of his disciples, ³⁶and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!” ³⁷The two disciples heard him speak, and they followed Jesus. ³⁸Jesus turned and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?” ³⁹He said to them, “Come and see.” They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. ⁴⁰One of the two who heard John and followed him was Andrew, Simon Peter’s brother. ⁴¹He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ ). ⁴²He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter). ⁴³On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.” ⁴⁴Now Philip was from Bethsaida, the city of Andrew and Peter. ⁴⁵Philip found Nathanael, and said to him, “We have found him of whom Moses in the law and also the prophets, wrote: Jesus of Nazareth, the son of Joseph.” ⁴⁶Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.” ⁴⁷Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!” ⁴⁸Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” ⁴⁹Nathanael answered him, “Rabbi, you are the Son of God! You are King of Israel!” ⁵⁰Jesus answered him, “Because I told you, ‘I saw you underneath the fig tree,’ do you believe? You will see greater things than these!” ⁵¹He said to him, “Most certainly, I tell you all, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

KJV · King James Version

¹In the beginning was the Word, and the Word was with God, and the Word was God. ²The same was in the beginning with God. ³All things were made by him; and without him was not any thing made that was made. ⁴In him was life; and the life was the light of men. ⁵And the light shineth in darkness; and the darkness comprehended it not. ⁶There was a man sent from God, whose name was John. ⁷The same came for a witness, to bear witness of the Light, that all men through him might believe. ⁸He was not that Light, but was sent to bear witness of that Light. ⁹That was the true Light, which lighteth every man that cometh into the world. ¹⁰He was in the world, and the world was made by him, and the world knew him not. ¹¹He came unto his own, and his own received him not. ¹²But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: ¹³Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. ¹⁴And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. ¹⁵John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. ¹⁶And of his fulness have all we received, and grace for grace. ¹⁷For the law was given by Moses, but grace and truth came by Jesus Christ. ¹⁸No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. ¹⁹And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? ²⁰And he confessed, and denied not; but confessed, I am not the Christ. ²¹And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. ²²Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? ²³He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. ²⁴And they which were sent were of the Pharisees. ²⁵And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? ²⁶John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; ²⁷He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. ²⁸These things were done in Bethabara beyond Jordan, where John was baptizing. ²⁹The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. ³⁰This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. ³¹And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. ³²And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. ³³And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. ³⁴And I saw, and bare record that this is the Son of God. ³⁵Again the next day after John stood, and two of his disciples; ³⁶And looking upon Jesus as he walked, he saith, Behold the Lamb of God! ³⁷And the two disciples heard him speak, and they followed Jesus. ³⁸Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? ³⁹He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. ⁴⁰One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother. ⁴¹He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. ⁴²And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. ⁴³The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. ⁴⁴Now Philip was of Bethsaida, the city of Andrew and Peter. ⁴⁵Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. ⁴⁶And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. ⁴⁷Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! ⁴⁸Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. ⁴⁹Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. ⁵⁰Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. ⁵¹And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

ASV · American Standard Version

¹In the beginning was the Word, and the Word was with God, and the Word was God. ²The same was in the beginning with God. ³All things were made through him; and without him was not anything made that hath been made. ⁴In him was life; and the life was the light of men. ⁵And the light shineth in the darkness; and the darkness apprehended it not. ⁶There came a man, sent from God, whose name was John. ⁷The same came for witness, that he might bear witness of the light, that all might believe through him. ⁸He was not the light, but came that he might bear witness of the light. ⁹There was the true light, even the light which lighteth every man, coming into the world. ¹⁰He was in the world, and the world was made through him, and the world knew him not. ¹¹He came unto his own, and they that were his own received him not. ¹²But as many as received him, to them gave he the right to become children of God, even to them that believe on his name: ¹³who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. ¹⁴And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth. ¹⁵John beareth witness of him, and crieth, saying, This was he of whom I said, He that cometh after me is become before me: for he was before me. ¹⁶For of his fulness we all received, and grace for grace. ¹⁷For the law was given through Moses; grace and truth came through Jesus Christ. ¹⁸No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him. ¹⁹And this is the witness of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him, Who art thou? ²⁰And he confessed, and denied not; and he confessed, I am not the Christ. ²¹And they asked him, What then? Art thou Elijah? And he saith, I am not. Art thou the prophet? And he answered, No. ²²They said therefore unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? ²³He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. ²⁴And they had been sent from the Pharisees. ²⁵And they asked him, and said unto him, Why then baptizest thou, if thou art not the Christ, neither Elijah, neither the prophet? ²⁶John answered them, saying, I baptize in water: in the midst of you standeth one whom ye know not, ²⁷even he that cometh after me, the latchet of whose shoe I am not worthy to unloose. ²⁸These things were done in Bethany beyond the Jordan, where John was baptizing. ²⁹On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, that taketh away the sin of the world! ³⁰This is he of whom I said, After me cometh a man who is become before me: for he was before me. ³¹And I knew him not; but that he should be made manifest to Israel, for this cause came I baptizing in water. ³²And John bare witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon him. ³³And I knew him not: but he that sent me to baptize in water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he that baptizeth in the Holy Spirit. ³⁴And I have seen, and have borne witness that this is the Son of God. ³⁵Again on the morrow John was standing, and two of his disciples; ³⁶and he looked upon Jesus as he walked, and saith, Behold, the Lamb of God! ³⁷And the two disciples heard him speak, and they followed Jesus. ³⁸And Jesus turned, and beheld them following, and saith unto them, What seek ye? And they said unto him, Rabbi (which is to say, being interpreted, Teacher), where abidest thou? ³⁹He saith unto them, Come, and ye shall see. They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hour. ⁴⁰One of the two that heard John speak, and followed him, was Andrew, Simon Peter’s brother. ⁴¹He findeth first his own brother Simon, and saith unto him, We have found the Messiah (which is, being interpreted, Christ). ⁴²He brought him unto Jesus. Jesus looked upon him, and said, Thou art Simon the son of John: thou shalt be called Cephas (which is by interpretation, Peter). ⁴³On the morrow he was minded to go forth into Galilee, and he findeth Philip: and Jesus saith unto him, Follow me. ⁴⁴Now Philip was from Bethsaida, of the city of Andrew and Peter. ⁴⁵Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth, the son of Joseph. ⁴⁶And Nathanael said unto him, Can any good thing come out of Nazareth? Philip saith unto him, Come and see. ⁴⁷Jesus saw Nathanael coming to him, and saith of him, Behold, an Israelite indeed, in whom is no guile! ⁴⁸Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before Philip called thee, when thou wast under the fig tree, I saw thee. ⁴⁹Nathanael answered him, Rabbi, thou art the Son of God; thou art King of Israel. ⁵⁰Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these. ⁵¹And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.

YLT · Young's Literal Translation

¹In the beginning was the Word, and the Word was with God, and the Word was God; ²this one was in the beginning with God; ³all things through him did happen, and without him happened not even one thing that hath happened. ⁴In him was life, and the life was the light of men, ⁵and the light in the darkness did shine, and the darkness did not perceive it. ⁶There came a man--having been sent from God--whose name <FI>is<Fi> John, ⁷this one came for testimony, that he might testify about the Light, that all might believe through him; ⁸that one was not the Light, but--that he might testify about the Light. ⁹He was the true Light, which doth enlighten every man, coming to the world; ¹⁰in the world he was, and the world through him was made, and the world did not know him: ¹¹to his own things he came, and his own people did not receive him; ¹²but as many as did receive him to them he gave authority to become sons of God--to those believing in his name, ¹³who--not of blood nor of a will of flesh, nor of a will of man but--of God were begotten. ¹⁴And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth. ¹⁵John doth testify concerning him, and hath cried, saying, `This was he of whom I said, He who after me is coming, hath come before me, for he was before me;' ¹⁶and out of his fulness did we all receive, and grace over-against grace; ¹⁷for the law through Moses was given, the grace and the truth through Jesus Christ did come; ¹⁸God no one hath ever seen; the only begotten Son, who is on the bosom of the Father--he did declare. ¹⁹And this is the testimony of John, when the Jews sent out of Jerusalem priests and Levites, that they might question him, `Who art thou?' ²⁰and he confessed and did not deny, and confessed--`I am not the Christ.' ²¹And they questioned him, `What then? Elijah art thou?' and he saith, `I am not.' --`The prophet art thou?' and he answered, `No.' ²²They said then to him, `Who art thou, that we may give an answer to those sending us? what dost thou say concerning thyself?' ²³He said, `I <FI>am<Fi> a voice of one crying in the wilderness: Make straight the way of the Lord, as said Isaiah the prophet.' ²⁴And those sent were of the Pharisees, ²⁵and they questioned him and said to him, `Why, then, dost thou baptize, if thou art not the Christ, nor Elijah, nor the prophet?' ²⁶John answered them, saying, `I baptize with water, but in midst of you he hath stood whom ye have not known, this one it is who is coming after me, who hath been before me, ²⁷of whom I am not worthy that I may loose the cord of his sandal.' ²⁸These things came to pass in Bethabara, beyond the Jordan, where John was baptizing, ²⁹on the morrow John seeth Jesus coming unto him, and saith, `Lo, the Lamb of God, who is taking away the sin of the world; ³⁰this is he concerning whom I said, After me doth come a man, who hath come before me, because he was before me: ³¹and I knew him not, but, that he might be manifested to Israel, because of this I came with the water baptizing. ³²And John testified, saying--`I have seen the Spirit coming down, as a dove, out of heaven, and it remained on him; ³³and I did not know him, but he who sent me to baptize with water, He said to me, On whomsoever thou mayest see the Spirit coming down, and remaining on him, this is he who is baptizing with the Holy Spirit; ³⁴and I have seen, and have testified, that this is the Son of God.' ³⁵On the morrow, again, John was standing, and two of his disciples, ³⁶and having looked on Jesus walking, he saith, `Lo, the Lamb of God;' ³⁷and the two disciples heard him speaking, and they followed Jesus. ³⁸And Jesus having turned, and having beheld them following, saith to them, `What seek ye?' and they said to them, `Rabbi, (which is, being interpreted, Teacher,) where remainest thou?' ³⁹He saith to them, `Come and see;' they came, and saw where he doth remain, and with him they remained that day and the hour was about the tenth. ⁴⁰Andrew, the brother of Simon Peter, was one of the two who heard from John, and followed him; ⁴¹this one doth first find his own brother Simon, and saith to him, `We have found the Messiah,' (which is, being interpreted, The Anointed,) ⁴²and he brought him unto Jesus: and having looked upon him, Jesus saith, `Thou art Simon, the son of Jonas, thou shalt be called Cephas,' (which is interpreted, A rock.) ⁴³On the morrow, he willed to go forth to Galilee, and he findeth Philip, and saith to him, `Be following me.' ⁴⁴And Philip was from Bethsaida, of the city of Andrew and Peter; ⁴⁵Philip findeth Nathanael, and saith to him, `Him of whom Moses wrote in the Law, and the prophets, we have found, Jesus the son of Joseph, who <FI>is<Fi> from Nazareth;' ⁴⁶and Nathanael said to him, `Out of Nazareth is any good thing able to be?' Philip said to him, `Come and see.' ⁴⁷Jesus saw Nathanael coming unto him, and he saith concerning him, `Lo, truly an Israelite, in whom guile is not;' ⁴⁸Nathanael saith to him, `Whence me dost thou know?' Jesus answered and said to him, `Before Philip's calling thee--thou being under the fig-tree--I saw thee.' ⁴⁹Nathanael answered and saith to him, `Rabbi, thou art the Son of God, thou art the king of Israel.' ⁵⁰Jesus answered and said to him, `Because I said to thee, I saw thee under the fig-tree, thou dost believe; greater things than these thou shalt see;' ⁵¹and he saith to him, `Verily, verily, I say to you, henceforth ye shall see the heaven opened, and the messengers of God going up and coming down upon the Son of Man.'

Darby · Darby Translation

¹In [the] beginning was the Word, and the Word was with God, and the Word was God. ²He was in the beginning with God. ³All things received being through him, and without him not one [thing] received being which has received being. ⁴In him was life, and the life was the light of men. ⁵And the light appears in darkness, and the darkness apprehended it not. ⁶There was a man sent from God, his name John. ⁷He came for witness, that he might witness concerning the light, that all might believe through him. ⁸He was not the light, but that he might witness concerning the light. ⁹The true light was that which, coming into the world, lightens every man. ¹⁰He was in the world, and the world had [its] being through him, and the world knew him not. ¹¹He came to his own, and his own received him not; ¹²but as many as received him, to them gave he [the] right to be children of God, to those that believe on his name; ¹³who have been born, not of blood, nor of flesh's will, nor of man's will, but of God. ¹⁴And the Word became flesh, and dwelt among us (and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth; ¹⁵(John bears witness of him, and he has cried, saying, This was he of whom I said, He that comes after me is preferred before me, for he was before me;) ¹⁶for of his fulness we all have received, and grace upon grace. ¹⁷For the law was given by Moses: grace and truth subsists through Jesus Christ. ¹⁸No one has seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared [him]. ¹⁹And this is the witness of John, when the Jews sent from Jerusalem priests and Levites that they might ask him, Thou, who art thou? ²⁰And he acknowledged and denied not, and acknowledged, I am not the Christ. ²¹And they asked him, What then? Art thou Elias? And he says, I am not. Art thou the prophet? And he answered, No. ²²They said therefore to him, Who art thou? that we may give an answer to those who sent us. What sayest thou of thyself? ²³He said, I [am] [the] voice of one crying in the wilderness, Make straight the path of [the] Lord, as said Esaias the prophet. ²⁴And they were sent from among the Pharisees. ²⁵And they asked him and said to him, Why baptisest thou then, if thou art not the Christ, nor Elias, nor the prophet? ²⁶John answered them saying, I baptise with water. In the midst of you stands, whom ye do not know, ²⁷he who comes after me, the thong of whose sandal I am not worthy to unloose. ²⁸These things took place in Bethany, across the Jordan, where John was baptising. ²⁹On the morrow he sees Jesus coming to him, and says, Behold the Lamb of God, who takes away the sin of the world. ³⁰He it is of whom I said, A man comes after me who takes a place before me, because he was before me; ³¹and I knew him not; but that he might be manifested to Israel, therefore have I come baptising with water. ³²And John bore witness, saying, I beheld the Spirit descending as a dove from heaven, and it abode upon him. ³³And I knew him not; but he who sent me to baptise with water, he said to me, Upon whom thou shalt see the Spirit descending and abiding on him, he it is who baptises with [the] Holy Spirit. ³⁴And I have seen and borne witness that this is the Son of God. ³⁵Again, on the morrow, there stood John and two of his disciples. ³⁶And, looking at Jesus as he walked, he says, Behold the Lamb of God. ³⁷And the two disciples heard him speaking, and followed Jesus. ³⁸But Jesus having turned, and seeing them following, says to them, What seek ye? And they said to him, Rabbi (which, being interpreted, signifies Teacher), where abidest thou? ³⁹He says to them, Come and see. They went therefore, and saw where he abode; and they abode with him that day. It was about the tenth hour. ⁴⁰Andrew, the brother of Simon Peter, was one of the two who heard [this] from John and followed him. ⁴¹He first finds his own brother Simon, and says to him, We have found the Messias (which being interpreted is Christ). ⁴²And he led him to Jesus. Jesus looking at him said, Thou art Simon, the son of Jonas; thou shalt be called Cephas (which interpreted is stone). ⁴³On the morrow he would go forth into Galilee, and Jesus finds Philip, and says to him, Follow me. ⁴⁴And Philip was from Bethsaida, of the city of Andrew and Peter. ⁴⁵Philip finds Nathanael, and says to him, We have found him of whom Moses wrote in the law, and the prophets, Jesus, the son of Joseph, who is from Nazareth. ⁴⁶And Nathanael said to him, Can anything good come out of Nazareth? Philip says to him, Come and see. ⁴⁷Jesus saw Nathanael coming to him, and says of him, Behold [one] truly an Israelite, in whom there is no guile. ⁴⁸Nathanael says to him, Whence knowest thou me? Jesus answered and said to him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee. ⁴⁹Nathanael answered and said to him, Rabbi, thou art the Son of God, thou art the King of Israel. ⁵⁰Jesus answered and said to him, Because I said to thee, I saw thee under the fig-tree, believest thou? Thou shalt see greater things than these. ⁵¹And he says to him, Verily, verily, I say to you, Henceforth ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man.

Webster · Webster Bible

¹In the beginning was the Word, and the Word was with God, and the Word was God. ²The same was in the beginning with God. ³All things were made by him; and without him was not any thing made that was made. ⁴In him was life; and the life was the light of men. ⁵And the light shineth in darkness; and the darkness comprehended it not. ⁶There was a man sent from God, whose name [was] John. ⁷The same came for a witness, to bear testimony of the Light, that all [men] through him might believe. ⁸He was not that Light, but [was sent] to bear testimony of that Light. ⁹[That] was the true Light, which lighteth every man that cometh into the world. ¹⁰He was in the world, and the world was made by him, and the world knew him not. ¹¹He came to his own, and his own received him not. ¹²But as many as received him, to them he gave power to become the sons of God, [even] to them that believe on his name: ¹³Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. ¹⁴And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. ¹⁵John testified concerning him, and cried, saying, This was he of whom I spoke, He that cometh after me, is preferred before me; for he was before me. ¹⁶And of his fullness have we all received, and grace for grace. ¹⁷For the law was given by Moses, [but] grace and truth came by Jesus Christ. ¹⁸No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared [him]. ¹⁹And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem, to ask him, Who art thou? ²⁰And he confessed, and denied not; but confessed, I am not the Christ. ²¹And they asked him, What then? Art thou Elijah? and he saith, I am not. Art thou that prophet? And he answered, No. ²²Then said they to him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? ²³He said, I [am] the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaiah. ²⁴And they who were sent were of the Pharisees. ²⁵And they asked him, and said to him, Why baptizest thou then, if thou art not that Christ, nor Elijah, neither that prophet? ²⁶John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; ²⁷He it is, who coming after me, is preferred before me, whose shoes' latchet I am not worthy to unloose. ²⁸These things were done in Bethabara beyond Jordan, where John was baptizing. ²⁹The next day John seeth Jesus coming to him, and saith, Behold the Lamb of God, who taketh away the sin of the world. ³⁰This is he of whom I said, after me cometh a man who is preferred before me; for he was before me. ³¹And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. ³²And John bore testimony, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. ³³And I knew him not: but he that sent me to baptize with water, the same said to me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he who baptizeth with the Holy Spirit. ³⁴And I saw and bore testimony, that this is the Son of God. ³⁵Again the next day after, John stood, and two of his disciples; ³⁶And looking upon Jesus as he walked, he saith, Behold the Lamb of God! ³⁷And the two disciples heard him speak, and they followed Jesus. ³⁸Then Jesus turned, and saw them following, and saith to them, What seek ye? They said to him, Rabbi (which is to say, being interpreted, Master) where dwellest thou? ³⁹He saith to them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. ⁴⁰One of the two who heard John [speak], and followed him, was Andrew, Simon Peter's brother. ⁴¹He first findeth his own brother Simon, and saith to him, We have found the Messiah; which is, being interpreted, the Christ. ⁴²And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas; which is, by interpretation, a stone. ⁴³The day following Jesus would go forth into Galilee, and findeth Philip, and saith to him, follow me. ⁴⁴Now Philip was of Bethsaida, the city of Andrew and Peter. ⁴⁵Philip findeth Nathanael, and saith to him, We have found him described by Moses in the law, and by the prophets, Jesus of Nazareth, the son of Joseph. ⁴⁶And Nathanael said to him, Can there any good thing come out of Nazareth? Philip saith to him, Come and see. ⁴⁷Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! ⁴⁸Nathanael saith to him, Whence knowest thou me? Jesus answered and said to him, Before Philip called thee, when thou wast under the fig-tree, I saw thee. ⁴⁹Nathanael answered and said to him, Rabbi, thou art the Son of God; thou art the King of Israel. ⁵⁰Jesus answered and said to him, Because I said to thee, I saw thee under the fig-tree, dost thou believe? thou shalt see greater things than these. ⁵¹And he saith to him, Verily, verily, I say to you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

DRC · Douay-Rheims (Challoner)

¹In the beginning was the Word, and the Word was with God, and the Word was God. ²The same was in the beginning with God. ³All things were made by him: and without him was made nothing that was made. ⁴In him was life, and the life was the light of men. ⁵And the light shineth in darkness, and the darkness did not comprehend it. ⁶There was a man sent from God, whose name was John. ⁷This man came for a witness, to give testimony of the light, that all men might believe through him. ⁸He was not the light, but was to give testimony of the light. ⁹That was the true light, which enlighteneth every man that cometh into this world. ¹⁰He was in the world, and the world was made by him, and the world knew him not. ¹¹He came unto his own, and his own received him not. ¹²But as many as received him, he gave them power to be made the sons of God, to them that believe in his name. ¹³Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. ¹⁴And the Word was made flesh, and dwelt among us, (and we saw his glory, the glory as it were of the only begotten of the Father,) full of grace and truth. ¹⁵John beareth witness of him, and crieth out, saying: This was he of whom I spoke: He that shall come after me, is preferred before me: because he was before me. ¹⁶And of his fulness we all have received, and grace for grace. ¹⁷For the law was given by Moses; grace and truth came by Jesus Christ. ¹⁸No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, he hath declared him. ¹⁹And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him: Who art thou? ²⁰And he confessed, and did not deny: and he confessed: I am not the Christ. ²¹And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No. ²²They said therefore unto him: Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself? ²³He said: I am the voice of one crying out in the wilderness, make straight the way of the Lord, as said the prophet Isaias. ²⁴And they that were sent, were of the Pharisees. ²⁵And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet? ²⁶John answered them, saying: I baptize with water; but there hath stood one in the midst of you, whom you know not. ²⁷The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose. ²⁸These things were done in Bethania, beyond the Jordan, where John was baptizing. ²⁹The next day, John saw Jesus coming to him, and he saith: Behold the Lamb of God, behold him who taketh away the sin of the world. ³⁰This is he, of whom I said: After me there cometh a man, who is preferred before me: because he was before me. ³¹And I knew him not, but that he may be made manifest in Israel, therefore am I come baptizing with water. ³²And John gave testimony, saying: I saw the Spirit coming down, as a dove from heaven, and he remained upon him. ³³And I knew him not; but he who sent me to baptize with water, said to me: He upon whom thou shalt see the Spirit descending, and remaining upon him, he it is that baptizeth with the Holy Ghost. ³⁴And I saw, and I gave testimony, that this is the Son of God. ³⁵The next day again John stood, and two of his disciples. ³⁶And beholding Jesus walking, he saith: Behold the Lamb of God. ³⁷And the two disciples heard him speak, and they followed Jesus. ³⁸And Jesus turning, and seeing them following him, saith to them: What seek you? Who said to him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? ³⁹He saith to them: Come and see. They came, and saw where he abode, and they stayed with him that day: now it was about the tenth hour. ⁴⁰And Andrew, the brother of Simon Peter, was one of the two who had heard of John, and followed him. ⁴¹He findeth first his brother Simon, and saith to him: We have found the Messias, which is, being interpreted, the Christ. ⁴²And he brought him to Jesus. And Jesus looking upon him, said: Thou art Simon the son of Jona: thou shalt be called Cephas, which is interpreted Peter. ⁴³On the following day, he would go forth into Galilee, and he findeth Philip. And Jesus saith to him: Follow me. ⁴⁴Now Philip was of Bethsaida, the city of Andrew and Peter. ⁴⁵Philip findeth Nathanael, and saith to him: We have found him of whom Moses in the law, and the prophets did write, Jesus the son of Joseph of Nazareth. ⁴⁶And Nathanael said to him: Can any thing of good come from Nazareth? Philip saith to him: Come and see. ⁴⁷Jesus saw Nathanael coming to him: and he saith of him: Behold an Israelite indeed, in whom there is no guile. ⁴⁸Nathanael saith to him: Whence knowest thou me? Jesus answered, and said to him: Before that Philip called thee, when thou wast under the fig tree, I saw thee. ⁴⁹Nathanael answered him, and said: Rabbi, thou art the Son of God, thou art the King of Israel. ⁵⁰Jesus answered, and said to him: Because I said unto thee, I saw thee under the fig tree, thou believest: greater things than these shalt thou see. ⁵¹And he saith to him: Amen, amen I say to you, you shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.

Differences that change the meaning (95)

v2 [grammatical]: (vv 2, 7) choice of demonstrative or personal pronoun — “The same” (WEB, KJV, ASV, WEBSTER, DRC) vs “this one” (YLT) vs “He” (DARBY)
v3 [lexical]: translation of the verb for creation/happening — “through” (WEB, ASV, YLT) vs “were made by” (KJV, WEBSTER, DRC) vs “received being through” (DARBY)
v5 [lexical]: translation of the verb for comprehending or overcoming — “comprehended it not” (KJV, WEBSTER) vs “apprehended” (ASV, DARBY) vs “hasn’t overcome” (WEB) vs “did perceive it” (YLT) vs “did comprehend it” (DRC)
v6 [lexical]: translation of 'egeneto' (was vs came) — “was” (KJV, DARBY, WEBSTER, DRC) vs “came” (WEB, ASV, YLT)
v6 [grammatical]: relative pronoun vs possessive pronoun — “whose” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “his” (DARBY)
v8 [grammatical]: definite article vs demonstrative pronoun — “the” (WEB, ASV, YLT, DARBY, DRC) vs “that” (KJV, WEBSTER)
v10 [grammatical]: preposition indicating agency or means — “was made by him” (KJV, WEBSTER, DRC) vs “through” (WEB, ASV) vs “through him” (YLT) vs “had its being through” (DARBY)
v10 [lexical]: (vv 10, 33) translation of knowing vs recognizing — “knew him not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t recognize” (WEB) vs “did know him” (YLT)
v11 [grammatical]: preposition indicating direction — “to” (WEB, YLT, DARBY, WEBSTER) vs “He came unto” (KJV, ASV, DRC)
v11 [lexical]: translation of receiving — “received him not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t receive” (WEB) vs “people did receive him” (YLT)
v12 [grammatical]: phrasing of 'those who believe' — “them that believe on” (KJV, ASV, WEBSTER) vs “those who in” (WEB) vs “those believing in” (YLT) vs “those” (DARBY) vs “in” (DRC)
v13 [grammatical]: relative pronoun and tense of 'born' — “who” (WEB, ASV, YLT, WEBSTER) vs “Which were born” (KJV) vs “who have been” (DARBY) vs “Who are” (DRC)
v13 [grammatical]: article vs possessive construction for flesh — “the” (WEB, KJV, ASV, WEBSTER, DRC) vs “a” (YLT) vs “flesh's” (DARBY)
v13 [grammatical]: article vs possessive construction for man — “the” (WEB, KJV, ASV, WEBSTER, DRC) vs “a” (YLT) vs “man's” (DARBY)
v14 [lexical]: translation of 'egeneto' (became vs was made) — “became” (WEB, ASV, YLT, DARBY) vs “was made” (KJV, WEBSTER, DRC)
v14 [lexical]: translation of 'dwelt' or 'tabernacled' — “dwelt” (KJV, ASV, DARBY, WEBSTER, DRC) vs “lived” (WEB) vs “did tabernacle” (YLT)
v14 [lexical]: translation of the verb for seeing or contemplating — “beheld” (KJV, ASV, YLT, WEBSTER) vs “saw” (WEB, DRC) vs “have contemplated” (DARBY)
v15 [lexical]: (vv 15, 32) translation of bearing witness vs testifying — “beareth” (ASV, DRC) vs “testified about” (WEB) vs “bare witness of” (KJV) vs “doth testify concerning” (YLT) vs “bears” (DARBY) vs “testified concerning” (WEBSTER)
v15 [grammatical]: tense and addition of 'out' to crying — “and cried” (KJV, WEBSTER) vs “He out” (WEB) vs “crieth” (ASV) vs “hath” (YLT) vs “he has” (DARBY) vs “crieth out” (DRC)
v15 [stylistic]: said vs spoke — “said” (WEB, ASV, YLT, DARBY) vs “spoke” (WEBSTER, DRC) vs “spake” (KJV)
v15 [grammatical]: relative pronoun and verb tense for coming — “that cometh” (KJV, ASV, WEBSTER) vs “who comes” (WEB) vs “who” (YLT) vs “comes” (DARBY) vs “shall come” (DRC)
v15 [lexical]: translation of being preferred or surpassing — “is preferred before” (KJV, DARBY, WEBSTER, DRC) vs “has surpassed” (WEB) vs “become” (ASV) vs “coming hath come” (YLT)
v15 [lexical]: translation of the conjunction (for vs because) — “for” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “because” (DRC)
v16 [textual]: textual variant reading 'and' vs 'for' — “And of” (KJV, WEBSTER, DRC) vs “For” (ASV, DARBY) vs “From” (WEB) vs “out” (YLT)
v16 [grammatical]: phrasing of 'we all received' — “all” (WEB, ASV, WEBSTER) vs “all have” (DARBY, DRC) vs “received and” (KJV) vs “all receive” (YLT)
v16 [lexical]: translation of the preposition 'anti' — “for” (KJV, ASV, WEBSTER, DRC) vs “upon” (WEB, DARBY) vs “over-against” (YLT)
v17 [lexical]: translation of 'egeneto' (came vs realized) — “came by” (KJV, WEBSTER, DRC) vs “through” (ASV, YLT) vs “were realized through” (WEB) vs “subsists through” (DARBY)
v18 [lexical]: translation of 'oudeis' (no man vs no one) — “man hath” (KJV, ASV, WEBSTER, DRC) vs “one has” (WEB, DARBY) vs “one ever” (YLT)
v18 [lexical]: translation of 'monogenes' (only begotten vs only born) — “only begotten” (KJV, ASV, YLT, WEBSTER, DRC) vs “born” (WEB) vs “only-begotten” (DARBY)
v18 [grammatical]: relative pronoun choice (who vs which) — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
v18 [grammatical]: tense of the verb 'declared' — “he hath declared him” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “did declare” (YLT)
v19 [lexical]: translation of 'martyria' (witness vs testimony) — “testimony” (YLT, WEBSTER, DRC) vs “witness” (ASV, DARBY) vs “John’s testimony” (WEB) vs “the record of John” (KJV)
v19 [stylistic]: (vv 19, 48) archaic vs modern second person pronoun — “art thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “are you” (WEB)
v20 [lexical]: translation of 'confessed' vs 'declared' — “confessed” (KJV, ASV, YLT, WEBSTER, DRC) vs “declared” (WEB) vs “acknowledged” (DARBY)
v20 [grammatical]: phrasing of the double confession and denial — “denied not but confessed” (KJV, WEBSTER) vs “didn’t deny he declared” (WEB) vs “and he” (ASV) vs “did deny and” (YLT) vs “and acknowledged” (DARBY) vs “did deny and he” (DRC)
v21 [stylistic]: archaic vs modern phrasing and spelling of Elijah — “Art thou Elias And” (KJV, DARBY, DRC) vs “Elijah” (ASV, YLT, WEBSTER) vs “Are you Elijah” (WEB)
v22 [grammatical]: placement of conjunction and preposition — “said therefore to” (WEB, DARBY) vs “said therefore” (ASV, DRC) vs “unto” (KJV) vs “said then to” (YLT) vs “to” (WEBSTER)
v23 [lexical]: translation of the word for way/path — “way” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “path” (DARBY)
v23 [stylistic]: word order and spelling of Isaiah — “Isaiah” (WEB, ASV, YLT) vs “said” (KJV, WEBSTER, DRC) vs “Esaias” (DARBY)
v24 [grammatical]: translation of the preposition 'ek' (of vs from) — “were of” (KJV, YLT, WEBSTER, DRC) vs “from” (WEB, ASV) vs “from among” (DARBY)
v25 [stylistic]: archaic vs modern word order for questioning — “baptizest thou then” (KJV, WEBSTER) vs “dost thou baptize” (YLT, DRC) vs “do you baptize” (WEB) vs “then” (ASV) vs “baptisest” (DARBY)
v25 [grammatical]: verb mood and archaic vs modern pronouns — “art” (ASV, YLT, DARBY, WEBSTER) vs “thou be” (KJV, DRC) vs “you are” (WEB)
v25 [lexical]: translation of the negative conjunctions — “Elijah nor the” (WEB, YLT) vs “nor the” (DARBY, DRC) vs “nor Elias neither that” (KJV) vs “Elijah neither the” (ASV) vs “Elijah” (WEBSTER)
v26 [grammatical]: (vv 26, 33) translation of the preposition 'en' (in vs with water) — “baptize with” (KJV, YLT, WEBSTER, DRC) vs “in” (WEB, ASV) vs “baptise” (DARBY)
v28 [lexical]: translation of 'egeneto' (were done vs came to pass) — “were done” (WEB, KJV, ASV, WEBSTER, DRC) vs “came to pass” (YLT) vs “took place” (DARBY)
v28 [textual]: textual variant: Bethany vs Bethabara — “Bethany the” (WEB, ASV) vs “Bethabara beyond” (KJV, WEBSTER) vs “the” (YLT) vs “Bethany across the” (DARBY) vs “Bethania the” (DRC)
v29 [textual]: textual variant including or omitting 'John' as explicit subject — “next day John seeth” (KJV, WEBSTER) vs “he saw” (WEB) vs “morrow he” (ASV) vs “morrow” (YLT) vs “morrow he sees” (DARBY) vs “saw” (DRC)
v29 [stylistic]: (vv 29, 33, 42, 46) to vs unto — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV, YLT)
v29 [lexical]: (vv 29, 47) translation of the interjection 'Behold' or 'Lo' — “saith Behold” (KJV, ASV, WEBSTER) vs “said” (WEB) vs “Lo” (YLT) vs “says” (DARBY) vs “he” (DRC)
v29 [grammatical]: relative pronoun for taking away sin — “who takes” (WEB, DARBY) vs “which taketh” (KJV) vs “that” (ASV) vs “who is taking” (YLT) vs “who” (WEBSTER) vs “behold him who” (DRC)
v30 [grammatical]: preposition indicating 'concerning' or 'of' — “of” (WEB, KJV, ASV, WEBSTER, DRC) vs “concerning” (YLT) vs “it is” (DARBY)
v30 [stylistic]: archaic vs modern verb forms for coming — “cometh” (KJV, ASV, WEBSTER) vs “comes” (WEB) vs “doth come” (YLT) vs “who takes” (DARBY) vs “there” (DRC)
v30 [lexical]: translation of the phrase describing the man coming after — “who” (WEB, WEBSTER, DRC) vs “man which is preferred” (KJV) vs “who become” (ASV) vs “who hath come” (YLT) vs “place” (DARBY)
v30 [lexical]: translation of 'hoti' (for vs because) — “for” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY, DRC)
v31 [stylistic]: word order and phrasing of negation — “knew” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “didn’t know” (WEB)
v31 [grammatical]: modal verb choice (should, might, would) — “should” (KJV, ASV, WEBSTER) vs “might” (YLT, DARBY) vs “would” (WEB) vs “may” (DRC)
v31 [lexical]: translation of being made manifest vs revealed — “made manifest to” (KJV, ASV, WEBSTER) vs “manifested” (YLT, DARBY) vs “revealed” (WEB) vs “in” (DRC)
v32 [lexical]: (vv 32, 38) translation of seeing vs beholding — “saw” (KJV, WEBSTER, DRC) vs “have seen” (WEB, YLT) vs “have beheld” (ASV) vs “beheld” (DARBY)
v32 [lexical]: translation of 'meno' (abode vs remained) — “it abode upon” (KJV, ASV, DARBY, WEBSTER) vs “remained on” (WEB, YLT) vs “he remained” (DRC)
v33 [grammatical]: (vv 33, 40) relative pronoun choice — “who” (WEB, YLT, DARBY, DRC) vs “that” (KJV, ASV, WEBSTER)
v33 [grammatical]: phrasing of 'upon whomsoever' — “Upon whom thou shalt” (KJV, DARBY, WEBSTER) vs “On whomever you will” (WEB) vs “whomsoever” (ASV) vs “On whomsoever mayest” (YLT) vs “He” (DRC)
v33 [lexical]: translation of 'meno' (remaining vs abiding) — “remaining on” (WEB, KJV, YLT, WEBSTER) vs “abiding upon” (ASV) vs “abiding” (DARBY) vs “upon” (DRC)
v33 [grammatical]: phrasing of the one who baptizes — “who baptizes in” (WEB) vs “which baptizeth with” (KJV) vs “that in” (ASV) vs “who is baptizing” (YLT) vs “it is who baptises” (DARBY) vs “who” (WEBSTER) vs “it is that” (DRC)
v33 [lexical]: translation of 'pneuma' (Spirit vs Ghost) — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
v34 [grammatical]: verb tense (perfect vs past for seeing) — “have seen” (WEB, ASV, YLT, DARBY) vs “saw” (KJV, WEBSTER, DRC)
v34 [lexical]: translation of bearing record vs testifying — “have testified” (WEB, YLT) vs “bare record” (KJV) vs “have borne witness” (ASV) vs “borne witness” (DARBY) vs “bore testimony” (WEBSTER) vs “I gave testimony” (DRC)
v36 [grammatical]: (vv 36, 42) participle vs finite verb for looking — “looking upon” (KJV, WEBSTER) vs “he looked at” (WEB) vs “he looked” (ASV) vs “having looked on” (YLT) vs “at” (DARBY) vs “beholding” (DRC)
v37 [grammatical]: infinitive vs participle for speaking — “speak” (WEB, KJV, ASV, WEBSTER, DRC) vs “speaking” (YLT, DARBY)
v38 [grammatical]: participle vs finite verb for turning — “turned” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “turning” (DRC)
v38 [stylistic]: (vv 38, 43) phrasing of 'says to' — “and saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “said to” (WEB) vs “says to” (DARBY) vs “him to” (DRC)
v38 [lexical]: translation of the verb for seeking or looking for — “And” (ASV, YLT, DARBY) vs “seek ye They” (KJV, WEBSTER) vs “are you looking for” (WEB) vs “you Who” (DRC)
v38 [grammatical]: inclusion of indirect object pronoun — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto him” (KJV, ASV) vs “to them” (YLT)
v38 [interpretive]: translation of 'Rabbi' (Teacher vs Master) — “Teacher” (WEB, ASV, YLT) vs “Master” (KJV, WEBSTER, DRC) vs “signifies Teacher” (DARBY)
v38 [lexical]: translation of 'meno' (dwelling vs staying) — “dwellest thou” (KJV, WEBSTER, DRC) vs “abidest” (ASV, DARBY) vs “are you staying” (WEB) vs “remainest” (YLT)
v39 [stylistic]: (vv 39, 41, 45, 46, 48, 51) says to vs said to — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
v39 [textual]: textual variant including 'therefore' vs simple past — “came” (WEB, KJV, YLT, WEBSTER, DRC) vs “therefore” (ASV) vs “went therefore” (DARBY)
v39 [lexical]: translation of 'meno' (abode vs stayed) — “dwelt and abode” (KJV, WEBSTER) vs “abode they” (ASV, DARBY) vs “was staying they stayed” (WEB) vs “doth remain” (YLT) vs “and they stayed” (DRC)
v41 [stylistic]: word order and verb tense for finding — “He first findeth” (KJV, WEBSTER) vs “first” (ASV, DRC) vs “found” (WEB) vs “this one doth find” (YLT) vs “finds” (DARBY)
v42 [lexical]: translation of bringing vs leading — “brought” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “led” (DARBY)
v42 [textual]: textual variant for the name of Simon's father — “Jona thou shalt” (KJV, WEBSTER, DRC) vs “Jonas” (YLT, DARBY) vs “Jonah You shall” (WEB) vs “John” (ASV)
v43 [lexical]: translation of going forth vs going out — “forth into” (KJV, ASV, DARBY, WEBSTER, DRC) vs “out” (WEB) vs “to” (YLT)
v43 [grammatical]: explicit vs implicit subject (Jesus vs he) — “he” (ASV, YLT, DRC) vs “findeth” (KJV, WEBSTER) vs “he found” (WEB) vs “Jesus finds” (DARBY)
v44 [lexical]: translation of the conjunction (now vs and) — “Now” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY)
v44 [grammatical]: translation of preposition (from vs of) — “from” (WEB, ASV, YLT, DARBY) vs “of” (KJV, WEBSTER, DRC)
v45 [grammatical]: historical present vs past tense for finding — “findeth” (KJV, ASV, YLT, WEBSTER, DRC) vs “found” (WEB) vs “finds” (DARBY)
v45 [interpretive]: addition of 'described by' vs literal 'of whom' — “of whom” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “described by” (WEBSTER)
v47 [grammatical]: preposition (of vs about vs concerning) — “saith of” (KJV, ASV, WEBSTER) vs “said about” (WEB) vs “he concerning” (YLT) vs “says” (DARBY) vs “he” (DRC)
v47 [lexical]: translation of 'guile' or 'deceit' — “is no guile” (KJV, ASV, WEBSTER) vs “there” (DARBY, DRC) vs “deceit” (WEB) vs “is not” (YLT)
v49 [stylistic]: archaic vs modern second person pronoun and verb — “thou art” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you are” (WEB)
v50 [lexical]: said to vs told — “said unto thee” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “told you” (WEB)
v50 [lexical]: translation of 'under' vs 'underneath' — “thee under” (KJV, YLT, DARBY, WEBSTER, DRC) vs “you underneath” (WEB) vs “underneath” (ASV)
v51 [lexical]: translation of 'Amen, Amen' — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
v51 [lexical]: translation of saying vs telling — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
v51 [grammatical]: adjective vs participle for open — “opened” (WEB, ASV, YLT, DARBY, DRC) vs “open” (KJV, WEBSTER)
v51 [lexical]: translation of descending vs coming down — “descending upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, DARBY) vs “coming down” (YLT)

Watch & listen

The Word Became Flesh

The eternal Word enters the world as the true light, witnessed by John and followed by his first disciples.

The New Consensus Bible text of John 1, read aloud over the chapter’s eight scenes. The words appear below as they are read.

Film, illustrations and song are AI-generated from this chapter’s consensus — not a depiction any tradition has approved. The imagery is deliberately neutral on the points the traditions dispute, and every word spoken or printed is the New Consensus Bible quoted verbatim.

John 1 in your tradition

Teaching published by Non-denominational Evangelical itself — the tradition in its own voice, not our summary of it.

Links to other people’s work, not ours. Each one was checked and loaded before it was listed here; ManyBibles doesn’t endorse them, and they don’t endorse ManyBibles.

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Critical Greek text (e.g., NA28/SBLGNT), as evidenced by readings such as 'μονογενὴς θεὸς' in verse 18 and 'Βηθανίᾳ' in verse 28.

Divine names: Theos (God), Kyrios (Lord).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

Historical-critical analysis identifies John 1 as containing two distinct literary forms: a poetic prologue (vv. 1-18) and a narrative introduction (vv. 19-51). The Prologue introduces the 'Logos' (Word), an originally polyvalent term resonating with Hellenistic Stoic and Platonic philosophy, Philo's Alexandrian theology, and Jewish personifications of Wisdom (Hokhmah) and the divine word (Memra). Scholars often analyze the poetic structure of the Prologue, noting how it peaks at the incarnation (v. 14). The subsequent narrative outlines a sequence of days, which some scholars interpret as a 'new creation' motif mirroring Genesis. The narrative systematically strips John the Baptist of independent messianic status (vv. 20-21, 26-27), portraying him strictly as a subordinate witness (martys). The calling of the first disciples features a rapid succession of escalating Christological titles—Lamb of God, Rabbi, Messiah, King of Israel, Son of God—culminating in the apocalyptic title 'Son of Man' (v. 51), which explicitly evokes the imagery of Jacob's ladder from Genesis 28:12 to present Jesus as the new, exclusive locus of divine-human mediation.

Jewish interpretation

As a non-canonical text, John 1 holds no religious or scriptural authority in Judaism. When modern Jewish historians read the chapter as a 1st-century document, they recognize its opening verses as deeply embedded in the Jewish intellectual matrix of the late Second Temple period. The concept of the 'Word' (Logos) in John 1:1-5 strongly parallels Hellenistic Jewish thought, particularly the writings of Philo of Alexandria, as well as the Aramaic Targumic tradition of the 'Memra' (the communicative and active presence of God). The prologue is seen historically as an adaptation of Jewish Wisdom traditions (such as Proverbs 8), where Divine Wisdom is a pre-existent agent of creation. However, the text radically diverges from Judaism in verse 14 by claiming that this divine Word became human flesh.

Latter-day Saint

John 1 establishes the cosmic identity of Jesus as the incarnate Word, the Creator, and the source of light and life. It transitions from this theological prologue into narrative, detailing John the Baptist's testimony. John deflects messianic and prophetic titles away from himself, instead identifying Jesus as the Lamb of God. The chapter concludes with Jesus beginning his ministry by calling his first disciples, who recognize him as the Messiah, the Son of God, and the King of Israel.

Jehovah's Witnesses

In its immediate narrative context, John 1 establishes the preexistence and divine origin of the 'Word' (Logos), identifying him as God's initial companion and the agent through whom all creation occurred. The text narrates the transition of this Word into human flesh to dwell among humanity. It introduces John the Baptist as a subordinate witness whose sole purpose is to identify this Word-made-flesh as Jesus, the 'Lamb of God' who removes the sin of the world. The chapter concludes with the gathering of the first disciples, who recognize Jesus' unique identity as the Son of God, the Messiah, and the King of Israel.

Translation choices the NCB made (97)

v1: the Word — Employs the standard contemporary English equivalent to preserve narrative continuity.
v1: Word — Reflects the personified, pre-existent hypostasis affirmed by a broad reception.
v1: God — Preserves the standard capitalization recognizing the proper noun for the supreme deity, supported by a broad reception.
v2: This one — Preserves the explicit demonstrative pronoun of the source text.
v3: came to be — Maintains the exact threefold verbal repetition of the Greek root aligning with the creation motif.
v3: through him — Accurately translates the preposition indicating intermediate agency.
v3: not even one thing — Captures the emphatic numeric phrasing of the source text.
v4: of humanity — Reflects the generic plural encompassing all people.
v5: did not overcome it — Best conveys the aggressive resistance implied by the context of cosmic conflict.
v6: There came — Retains the verb of becoming/arriving distinct from simple existence.
v6: whose name was — Smooths the syntax into idiomatic English.
v7: This one — Preserves the source demonstrative pronoun.
v7: for a witness, that he might witness — Preserves the exact cognate noun/verb repetition of the source text.
v8: That one — Preserves the specific demonstrative pronoun distancing John from the light.
v8: the light — Uses the definite article found in the source text rather than substituting a demonstrative.
v9: which enlightens every person — Renders the Greek impartially, remaining neutral in the dispute over whether this represents universal prevenient grace.
v9: every person — Accurately reflects the generic singular for human beings.
v10: came to be through him — Maintains consistency with the translation of the 'ginomai' root used in verse 3 and the intermediate agency preposition.
v10: did not know him — Preserves the broader semantic range of the root verb for knowing.
v11: his own domain / his own people — Preserves the source text's grammatical shift from neuter plural to masculine plural.
v12: to those believing in — Reflects the present participle structure without strictly defining the subsequent systematic dispute over faith alone vs water baptism.
v13: who — Accurately translates the masculine plural relative pronoun referring collectively to believers.
v13: bloods — Preserves the literal plural of the source text, which is typically flattened.
v13: nor of the will of man — Leaves the expression literal to remain neutral on the monergistic vs synergistic regeneration dispute.
v14: became — Accurately translates the verb of becoming without imposing a specific mechanical dogmatic formulation on the hypostatic union.
v14: tabernacled — Preserves the specific theological and typological resonance of pitching a tent.
v14: one and only — Replaces 'only begotten' following the global mandate while translating the unique-kind root.
v14: gazed upon — Conveys the intentional, intense looking implied by the Greek verb in contemporary English.
v15: testifies and has cried out — Preserves the shift from present to perfect tense in the source verbs.
v15: has come to be — Maintains the consistent translation of the 'ginomai' root deployed throughout the prologue.
v15: because — Directly indicates the causal relationship in standard contemporary English.
v16: Because — Resolves the textual variant in favor of the causal conjunction present in standard critical texts.
v16: in place of — Best captures the literal prepositional meaning conveying exchange or succession.
v17: came to be — Keeps the consistent translation of 'ginomai' without taking a side in the theological dispute regarding a sharp hermeneutical break between Law and Gospel.
v17: law — Retains standard lower-case capitalization to avoid asserting an overly systematized dogmatic boundary, remaining neutral in the dispute.
v18: No one has ever seen — Uses universally clear contemporary English phrasing for the universal negative.
v18: the one and only God — Follows the strongly attested Alexandrian reading 'theos' in the critical text, omitting the mandated term 'begotten'.
v18: that one — Preserves the explicit demonstrative pronoun emphasizing the distinct mediator.
v19: testimony — Matches the cognate verb accurately translated as 'testifies' in prior verses.
v19: Who are you — Follows the global rule replacing archaic second-person pronouns.
v20: confessed and did not deny, and he confessed — Strictly preserves the rhythmic threefold repetition and conjunction structure of the source text.
v21: Elijah — Utilizes the standard modern English spelling of the prophet's name.
v21: the prophet — Preserves the definite article literally without upgrading it to a demonstrative.
v22: to those sending us — Precisely conveys the substantival aorist participle structure.
v23: way — Provides the broad standard translation for the physical or metaphorical road.
v23: the Lord — Uses the appropriate capital letter for Kyrios consistent with the map guidelines.
v24: the sent ones — Retains the substantival participle as a direct noun phrase.
v25: if you are not — Modernizes the pronoun and verb cluster, avoiding archaic diction.
v26: in water — Reflects the literal locative/instrumental preposition 'en'.
v26: in your midst — Idiomatically translates the spatial adjective functioning structurally with the pronoun.
v27: who has come to be before me — Consistently translates the specific Greek phrase mirroring the earlier established refrain.
v27: that I might untie the strap of his sandal — Retains the explicit 'hina' clause and translates the ancient footwear terminology accurately.
v28: Bethany — Follows the superior attestation in the manuscript tradition.
v28: came to be — Maintains the strict translation of 'ginomai' established firmly in the prologue.
v29: John — Follows the explicit subject present in the Greek text.
v29: Look — Replaces the archaic 'behold' in accordance with the global register rule.
v29: the one taking — Accurately reflects the ongoing action of the substantival present participle.
v29: Lamb of God — Capitalization acknowledges the broad reception of the title invoked liturgically to confess Christ's presence and sacrifice.
v30: This one is he — Preserves the explicit demonstrative pronoun highlighting Christological uniqueness.
v30: about whom — Conveys the specific prepositional meaning in natural contemporary English.
v31: And I — Preserves the explicit crasis combining conjunction and pronoun.
v31: be revealed — Deploys standard contemporary English for the concept of unveiling or making known.
v32: testified — Uses the direct modern equivalent matching earlier occurrences of the 'martyreo' root.
v32: have gazed upon — Matches the intense visual focus translated in verse 14.
v32: Spirit — Capitalizing acknowledges orthodoxy without leaning into the systematic dispute concerning subsequent anointing paradigms.
v33: that one / this one — Preserves the deliberate demonstrative pairing contrasting the heavenly sender and the earthly baptizer.
v33: remaining — Consistently translates the 'meno' root used in the preceding verse.
v33: in the Holy Spirit — Translates the preposition 'en' consistently and uses modern third-person phrasing without resolving whether the empowerment was strictly an apostolic non-normative event.
v34: have seen and I have testified — Preserves the dual perfect tense verbs emphasizing the abiding historical nature of his witness.
v35: On the morrow — Preserves the specific chronological phrasing establishing the sequence of days structural motif.
v36: looking at — Translates the participle organically in contemporary English syntax.
v37: speaking — Retains the present participle of the source text reflecting an action in progress.
v38: gazing upon — Matches the intense visual verb rendering established earlier.
v38: Teacher — Selects the accurate, standard translation of 'didaskalos'.
v38: are you staying — Provides the most natural modern wording for temporary dwelling or residing.
v38: which is said, being translated — Preserves the precise translation gloss formula of the narrator.
v39: They came therefore — Retains the explicit inferential conjunction documented in the critical text.
v39: was staying / stayed — Retains the structural repetition of the 'meno' root while applying natural modern vocabulary.
v40: one of the two who heard — Modernizes the relative pronoun applied to historical persons.
v41: finds — Retains the historical present tense that marks the vivid Greek narrative.
v41: which is, being translated — Keeps the translation gloss formula uniform with the usage in verse 38.
v42: led — Best reflects the physical guidance and escorting implied by 'ago'.
v42: John — Translates the Greek 'Ioannes' exactly as witnessed in the superior critical texts.
v43: go out — Uses standard contemporary directional English avoiding archaic idiom.
v43: he finds Philip. And Jesus says to him — Replicates the slightly disjointed subject introduction in the Greek syntax without artificially flattening it.
v44: out of — Preserves the specific spatial distinction between 'ek' (out of) and 'apo' (from) mapping his geographical origin.
v45: of whom... wrote — Translates the standard relative pronoun and verb literally, rejecting an unwarranted interpretive interpolation.
v46: be — Translates the static verb of being (einai) correctly rather than loosely substituting a verb of motion.
v47: deceit — Provides a robust contemporary English equivalent for trickery or falsehood.
v48: From where — Translates the literal spatial interrogative asking for origin, bypassing archaic adverbs.
v49: you are — Follows the strict global rule demanding a genuinely contemporary register without thee/thou.
v49: direct translations — The visible escalating sequence is organically present and does not require synthetic enhancement.
v50: underneath — Accurately maps the compound preposition structurally distinct from 'hypo' used in verse 48.
v51: Amen, amen — Preserves the solemn original dual particle faithfully transliterated into English.
v51: to you all — Explicates the grammatical shift to the second-person plural pronoun present in the source.
v51: opened — Conveys the perfect passive participle emphasizing an abiding state resulting from a past divine action.
v51: Son of Man — Capitalization honors the specific, historically recognized apocalyptic titular usage identified in broad scholarship.

Limits worth knowing

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

See the full step-by-step working → · AI-generated Jul 16, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)