John 1

1:2 He (c-1) In John, the personal pronoun, generally emphatic in Greek where inserted, is used so constantly that it can hardly be considered such in many cases, but certain instances which are considered to be more definitely emphatic are given in italics. The same spirit of emphasis causes the very frequent use of ekeinos for the third person ('he,' 'they,' &c.). Its sense is 'that,' contrasted with 'this,' and hence is emphatic; as 'that man' in English, sometimes having the sense of 'such a one as that.' A number of cases where this word also is used emphatically have also been indicated.1:2 He (c-1) In John, the personal pronoun, generally emphatic in Greek where inserted, is used so constantly that it can hardly be considered such in many cases, but certain instances which are considered to be more definitely emphatic are given in italics. The same spirit of emphasis causes the very frequent use of ekeinos for the third person ('he,' 'they,' &c.). Its sense is 'that,' contrasted with 'this,' and hence is emphatic; as 'that man' in English, sometimes having the sense of 'such a one as that.' A number of cases where this word also is used emphatically have also been indicated. 1:4 men. (d-12) This latter is a reciprocal proposition, i.e. it can also he read 'the light of men was the life.' 1:6 from (e-6) Para, with genitive, 'from with,' see v. 14, Note d. 1:9 lightens (f-11) Or 'is light to every man.' Not 'enlightens,' but 'sheds its light upon.' 1:11 own, (g-5) Or, 'what was his own,' but the neuter is used by John in the most general way for persons. 1:12 right (h-12) Exousia. 'right to take that place.' see Matt. 10.1. children (a-15) Teknon. see Note, Mark 7.27. on (b-22) Eis. see Note. 2Tim. 1.12. 1:14 dwelt (c-7) Lit. 'tabernacled.' with (d-22) para, with a genitive as here, means 'on the part of;' 'from with' gives the sense. But this must not be understood in the sense of 'with' merely. It has not this significance in the New Testament. 1:17 subsists (e-11) Ginomai, 'has come,' that which, not having actually been in being before (i.e. in the world), now begins to be so. So the Word was (v. 1), but everything else 'began to be.' The world 'had its being,' 'began to be,' through Him (v. 10). He 'became flesh' (v. 14), ginomai. So 'grace and truth came into being.' I am not satisfied with 'subsists,' but 'came' gives the idea of coming into the world. No doubt they did so, but the word has not this force. They began to exist de facto down here. The verb is singular, and 'grace and truth' go together in the person of Christ. Nothing subsisted by the law, it was a rule given; but grace and truth actually commenced to be, not in God's mind of course, but in revelation and actual existence down here. But its so taking place supposes its continuance. 1:18 in (f-14) Eis, not en. perhaps 'on.' The expression indicates the place where, or the state. see Acts 8.23; Mark 1.9. In chap. 13 it is en in ver. 23, epi in ver. 25. 1:23 Lord, (g-19) 'Lord' has no article here, which is irregular in Greek, but I do not doubt it is in place of the name 'Jehovah,' as in other Gospels. prophet. (h-24) Isa. 40.3. 1:26 stands, (i-14) Lit. 'has taken his place as stands.' see Gen. 18.2; Rev. 3.20. 1:39 abode; (a-15) Lit. 'abides.' 1:42 at (b-9) i.e. 'looking carefully;' so ver. 36; Matt. 19.26; Luke 22.61. stone). (c-27) Or 'Peter.' 1:46 come (d-9) Lit. 'Can there be any good thing.'