Chuck Larsen

Greek

ἐν αὐτῷ ζωὴ  ἦν,     καὶ ἡ ζωὴ     ἦν   τὸ φῶς   τῶν ἀνθρώπων

In him    life  was  and  the life  was the light of all men

Latin

in   ipso  vita erat    et    vita erat lux hominum

in,  him  life   was  and  life  was  light to all men

English Translations with variant readings:

Traditional: In Him was life, and the life was the light of men.

CJB: In him was life, and the life was the light of mankind

CEV: received its life from him, and his life gave light to everyone.

GW: He was the source of life, and that life was the light for humanity.

LB: Eternal life is in him, and this life gives light to all mankind

TM: What came into existence was Life, and the Life was Light to live by.

NAB: through him was life, and this life was the light of the human race;

NCV: In him there was life, and that life was the light of all people.

NLT: The Word gave life to everything that was created, and his life brought light to everyone.

Comments and Commentaries:

Earlier John asserts that Jesus (The Word) created all things. This verse adds the idea that he sustains everything that he made because he was “life” and it’s life that is sustained by God’s word.

Hebrews 1:3 supports this idea it says, “who is the radiance of his glory and the representation of his essence, sustaining all things by the word of power…”

That life is “in him” means “he is the source of this life.”

It seems that “life” is referring to eternal life, not physical life. According to most of the commentators the Greek word for life is only used in John to refer to eternal life.

In John it seems that eternal life is not longevity as much as it is quality. He talks about “real” life or “true” life in contrast to just life. We should think of  not only never ending life but the best quality of life also. John’s “life” is not mere existence.

That life gave “light” to mankind or the human race. Whereas the first phrase refers to everything; plants, plants, animals etc., the last phrase refers to the uniqueness of humanity being created in  the image of God with such a nature to be able to recognize how the universe declares the glory of God. Mankind also has been presented with the light of life of God’s son. God’s very own Jewish people will not comprehend it but many will.

CLV (Chuck Larsen Version): The Word had eternal life in himself and he brought that life to mankind so that all might comprehend the truth.

Greek

και το φως    εν τη σκοτια   φαινει και   η σκοτια      αυτο ου κατελαβεν

And the light in the darknes shines and the darkness   it   did not comprehend

Latin

et lux in tenebris lucet et tenebrae eam non conprehenderunt

And the light shined in darkness: and the darkness did not comprehend it.

English Translations with variant readings:

Traditional: And the light shines in the darkness, and the darkness did not comprehend it.

NEB: The light shines on in the dark, and the darkness has never mastered it.

AMP: And the Light shines on in the darkness, for the darkness has never overpowered it [put it out or absorbed it or appropriated it, and is unreceptive to it].

CJB: The light shines in the darkness, and the darkness has not suppressed it.

HCSB: That light shines in the darkness, yet the darkness did not overcome it.

LB: His life is the light that shines through the darkness—and the darkness can never extinguish it.

TM: The Life-Light blazed out of the darkness; the darkness couldn’t put it out.

NCV: The Light shines in the darkness, and the darkness has not overpowered it.

NIRV: he light shines in the darkness. But the darkness has not understood it

NLT: The light shines in the darkness, and the darkness can never extinguish it.

YLT: And the light in the darkness did shine, and the darkness did not perceive it.

Comments and Commentaries:

Possible translations of κατελαβεν are: comprehend, catch, overcome, overtake. The Lexham dictionary says that John 1:5 should be defined as “overcome.” The analytical Greek Lexicon says “overpower, seize, grasp with force, gain control over.”

The most popular translation by the English translators seems to have something to do with overpowering or overcoming the light. Only a few translations refer to it as “understanding.”

All these translations are right. The darkness certainly did not understand the light. It did not overcome it. And yet, there is another meaning of the word that I believe comes even closer to John’s true meaning and is more appropriate. It is “to quench,” “to extinguish,” or “to eclipse,” the concepts employed by J. B. Phillips and the New English Bible. Thus, to use the terms of astronomy, which may certainly be involved here, we can say that God’s light is shining in the darkness and that it has never been eclipsed.^[1]

In World War II during the blackouts in London, on a clear night a lighted match could be seen for twenty miles from the air. Our Lord is a light shining in the darkness.^[2]

In fact, wherever it is true that the light shines in the darkness, it is also true that the darkness has not understood it (taking katelaben as in the niv). Reading v. 5 this way anticipates the rejection theme that becomes explicit in vv. 10–11.^[3]

CLV (Chuck Larsen Version): This light of life is shining in the darkness, and the darkness cannot make the light go out.

^[1] James Montgomery Boice, The Gospel of John: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2005), 48.

^[2] R. Kent Hughes, John: That You May Believe, Preaching the Word (Wheaton, IL: Crossway Books, 1999), 25.

niv New International Version.

^[3] D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 120.

Greek

εγενετο     ανθρωπος απεσταλμενος παρα θεου    ονομα     αυτω ιωαννης

there came a man            sent            from God. The name  to him: John

Latin

fuit homo missus a Deo cui nomen erat Iohannes

DRB: There was a man sent from God, whose name was John.

English Translations with variant readings:

NEB: There appeared a man named John, sent from God;

NASB: There came a man, sent from God, whose name was John.

CEV: God sent a man named John,

EMPH: There arose a man､ sent from God, whose name was John

GNB: God sent his messenger, a man named John,

TM: There once was a man, his name John, sent by God

Comments and Commentaries:

This is the only Gospel that does not call this man “John the Baptist.” This gospel just calls him a man named “John.” I expect that’s because the writer of this Gospel is also named John and he doesn’t feel it’s necessary to distinguish between himself and the baptizer. He speaks very little of himself.

The fact that it’s emphasized that John was “sent from God.” Is interesting and as some commentators observe it puts him in the same category as Moses in a way. We all come from God but John came from God with a specific purpose to accomplish. I might argue, don’t we all?

CLV (Chuck Larsen Version): God sent a man named John.

Greek

ουτος       ηλθεν εις μαρτυριαν ινα μαρτυρηση περι του φωτος ινα παντες πιστευσωσιν δι αυτου

This man  came  as a witness    in order to testify concerning the light so all men through him would believe

Latin

hic venit in testimonium ut testimonium perhiberet de lumine ut omnes crederent per illum

DRB: This man came for a witness, to give testimony of the light, that all men might believe through him.

English Translations with variant readings:

NEB:  he came as a witness to testify to the light, that all might become believers through him.

CJB: He came to be a testimony, to bear witness concerning the light; so that through him, everyone might put his trust in God and be faithful to him.

CEV: who came to tell about the light and to lead all people to have faith.

GW: John came to declare the truth about the light so that everyone would become believers through his message.

TM: to point out the way to the Life-Light. He came to show everyone where to look, who to believe in.

NCV: He came to tell people the truth about the Light so that through him all people could hear about the Light and believe.

Comments and Commentaries:

John was the pivot of biblical history, for we read in Luke that “the Law and the Prophets were proclaimed until John” (Luke 16:16). This means that John was the last of the Old Testament prophets and, hence, the last of the representatives of the old order. After this Jesus came preaching the Kingdom of God, which was entered from that time forward by faith in his person. John was also the herald of the new dispensation. ^[1]

John was not only of the same status as Moses but also of all the Old Testament prophets also.

The central theme and purpose of John’s whole life, is purpose, was to Make Jesus known as the savior of the world.

Most of the events recording in the other gospels about John the Baptist are omitted in this Gospels account. There is no mention of John’s preaching of repentance. He doesn’t engage in water baptism. When John encounters the religious leaders in the other gospels there is conflict and confrontation. In this Gospel that is not the case. This Gospel does not report that John the Baptist baptized Jesus.

In John’s Gospel the sole purpose of John the Baptist was to “testify” as a witness to the truth of the “light of life.” He does not exhort or preach, he simply testifies. One commentator caught this and wrote, “The final proof of this unique interest on the part of John is that the words for “witness” replace those for “preaching” (Matt. 3:1; Mark 1:4; Luke 3:3) and “exhortation” (Luke 3:18), which the synoptic writers use of the Baptist’s ministry. Thus, in John’s evaluation the Baptist emerges as the first and greatest witness to the person and ministry of the Lord. John indicates his interest in him precisely as a witness to the Lord.^[2]

Don’t overlook the fact that John, the author of the gospel, makes it clear that all his writings are intentionally directed at the fulfillment of his purpose.  In John 20:31 we read, “but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”

CLV (Chuck Larsen Version): This man, John, came as a witness to the light in order to testify to the truth of it so that all men would believe in the light through his testimony.

^[1] James Montgomery Boice, The Gospel of John: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2005), 51.

^[2] James Montgomery Boice, The Gospel of John: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2005), 53.

Greek

ουκ ην εκεινος    το φως αλλ ινα μαρτυρηση περι του φωτος

not was that one the light but s o to testify     concerning the light

 Latin

non erat ille lux sed ut testimonium perhiberet de lumine

DRB: He was not the light, but was to give testimony of the light.

English Translations with variant readings:

NEB: He was not himself the light; he came to bear witness to the light.

CEV: John wasn’t that light. He came only to tell about the light.

GW: John was not the light, but he came to declare the truth about the light.

LB: John himself was not the Light; he was only a witness to identify it.

TM: John was not himself the Light; he was there to show the way to the Light

NCV: John was not the Light, but he came to tell people the truth about the Light.

NLT: John himself was not the light; he was simply a witness to tell about the light.

 Comments and Commentaries:

John understood clearly the he (the Baptist) was not the “light.” He had a clear mission and it had nothing to do with elevating himself or making much of what he did or didn’t do. It wasn’t about himself. Too often we make ourselves the subject of the bible and act as if it was written and we read it as if it was about us and how we can be happier more content and fulfilled people. The truth is it’s all about Jesus.

John made his testimony all about Jesus. Only Jesus can lead people to eternal life, neither John the Baptist or John the author could do that so both made it their mission to simply tell others about Jesus.

To be a “witness” is to tell the truth, as you know and understand it, to others. The term in this case seems to be suggestive of a court of law and that being called to the witness stand one must tell what they know to be true. What is true about Jesus. John knew it wasn’t about himself, it was about Jesus. What do you know is true about Jesus.

John never lost sight of his purpose in the book and he suggests in this short verse that John the Baptist had similar convictions. It wasn’t about himself, it was all about Jesus and both Johns talked about Jesus with others both in person and in their writings with a goal in mind. They wanted and looked for those who heard their testimony to believe in Jesus Christ as the light that came into to the world to reveal the true character and person of God himself to us all.

At the risk of overtranslation, we might render the verse, ‘He was not the light, but it was necessary that he bear witness to the light.’^{14  [1]}

CLV (Chuck Larsen Version): This man, John, was not himself the light. He came to testify concerning the truth of the Light.

¹⁴ Cf. E. Delebeque, Etudes Classiques 54, 1986, pp. 147–158.

^[1] D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 121.

Greek

ην το φως το αληθινον ο φωτιζει      παντα ανθρωπον ερχομενον εις τον κοσμον

was the true light         to enlighten    all men             coming         into the world

 Latin

erat lux vera quae inluminat omnem hominem venientem in mundum

DRB: That was the true light, which enlighteneth every man that cometh into this world^[1]

English Translations with variant readings:

NEB: The real light which enlightens every man was even then coming into the world. [Or: The light was in being, light absolute, enlightening every man born unto the world.]

Darby: The true light was that which, coming into the world, lightens every man.

AMP: There it was—the true Light [was then] coming into the world [the genuine, perfect, steadfast Light] that illumines every person.

CJB: This was the true light, which gives light to everyone entering the world.

CEV: The true light that shines on everyone was coming into the world.

GW: The real light, which shines on everyone, was coming into the world.

GN: This was the real light—the light that comes into the world and shines on everyone.

HCSB: The true light, who gives light to everyone, was coming into the world.

ISV: This was the true light that enlightens every person by his coming into the world.

NET: The true light, who gives light to everyone, was coming into the world.

NLT: The one who is the true light, who gives light to everyone, was coming into the world.

Alfred Plummer: There was the true Light, which lighteth every man, by coming into the world

Comments and Commentaries:

The major question we see in this verse is the last phrase: “coming into the world.” Is that phrase referring to the light or the all people that enter the world. Because of the placing of the phrase in the Greek text and the agreement with the vulgate, I’ve chosen to see it as all people who are entering the world.

On the other hand, the context of the light coming to his own and coming into the world leads many translators to see it the opposite way.

But that expression is always plural; the construction here is singular. It is best to take ‘coming into the world’ as a neuter form attached to ‘light’, adopting the translation of niv: The true light that gives light to every man was coming into the world. The most convincing support for this rendering is the fact that ‘coming into the world’ or being sent into the world is in this Gospel repeatedly predicated of him who is the Word. Moreover the peculiar Greek syntax this translation presupposes is a common feature of John’s style (cf. 1:28; 2:6; 3:23; 10:40; 11:1; 13:23; 18:18, 25).¹⁵ What this means is that in this verse it is the Word, the light, that is coming into the world, in some act distinct from creation. If incarnation is not spelled out as forcefully as in v. 14, it is the same special visitation that is in view. Few could read the Fourth Gospel for the second time without recognizing that the coming of the Word into the world, described in the Prologue, is nothing other than the sending of the Son into the world, described in the rest of the book.^[2]

The focus on the light being the “true” light is important because according to the OT is was common to see the law as the light. David says, “your laws are lamps to my feet and lights to my path.” But John’s focus on Jesus being the “true” light emphasizes a new understanding.

The Greek word for “enlighten” may mean to give knowledge or understanding as when a light bulb goes on above our heads in the cartoons. This might support the idea of translating that the darkness didn’t “understand or comprehend” the light when it came into the world.

The Handbook for translators has a pretty good argument for agreeing with those translations that say it’s the “light” that’s coming into the world not “all men.” It says, “Although both renderings are grammatically possible, at least two reasons favor this interpretation: (1) In the context the focus is on light, and not on mankind. (2) John elsewhere speaks of Jesus as “coming into the world” (6:14; 9:39; 11:27; 16:28), and in 12:46 Jesus says “I have come into the world as light”; but nowhere in John’s Gospel are men spoken of as “coming into the world.”^[3]

CLV (Chuck Larsen Version):The light was the true light that enlightens all people who will be coming into the world.

Or with Alford, “There was the true Light, which enlightens every man, by coming into the world.”

^[1] The Holy Bible, Translated from the Latin Vulgate (Bellingham, WA: Logos Bible Software, 2009), Jn 1:9.

niv New International Version.

¹⁵ For another possibility, cf. Borgen, Logos, p. 103.

^[2] D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 121–122.

^[3] Barclay Moon Newman and Eugene Albert Nida, A Handbook on the Gospel of John, UBS Handbook Series (New York: United Bible Societies, 1993), 16.