![]() The usage reflects the atmosphere, at the end of the first century, of polemics between church and synagogue, or possibly it refers to Jews as representative of a hostile world (Jn 1:10–11). When the Jews # The Jews : throughout most of the gospel, the “Jews” does not refer to the Jewish people as such but to the hostile authorities, both Pharisees and Sadducees, particularly in Jerusalem, who refuse to believe in Jesus. It develops the major theme of testimony in four scenes: John’s negative testimony about himself his positive testimony about Jesus the revelation of Jesus to Andrew and Peter the revelation of Jesus to Philip and Nathanael. This section constitutes the introduction to the gospel proper and is connected with the prose inserts in the prologue. 19 # The testimony of John the Baptist about the Messiah and Jesus’ self-revelation to the first disciples. who is at the Father’s side, has revealed him. The Logos is thus “only Son” and God but not Father/God. The only Son, God, # The only Son, God : while the vast majority of later textual witnesses have another reading, “the Son, the only one” or “the only Son,” the translation above follows the best and earliest manuscripts, monogenēs theos, but takes the first term to mean not just “Only One” but to include a filial relationship with the Father, as at Lk 9:38 (“only child”) or Heb 11:17 (“only son”) and as translated at Jn 1:14. 17 because while the law was given through Moses, grace and truth came through Jesus Christ. Other possible translations are “grace upon grace” (accumulation) and “grace for grace” (correspondence). ‘The one who is coming after me ranks ahead of me because he existed before me.’” 16 From his fullness we have all received, grace in place of grace, # Grace in place of grace : replacement of the Old Covenant with the New (cf. John testified to him and cried out, saying, “This was he of whom I said, # 1:30 3:27–30. 15 # This verse, interrupting Jn 1:14, 16 seems drawn from Jn 1:30. ![]()
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