John 1 | » |
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 He was in the beginning with God.
3 All things came into being through him, and without him not one thing came into being. What has come into being
4 in him was life, and the life was the light of all people.
5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John.
7 He came as a witness to testify to the light, so that all might believe through him.
8 He himself was not the light, but he came to testify to the light.
9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him.
11 He came to what was his own, and his own people did not accept him.
12 But to all who received him, who believed in his name, he gave power to become children of God,
13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth.
15 (John testified to him and cried out, "This was he of whom I said, 'He who comes after me ranks ahead of me because he was before me.'")
16 From his fullness we have all received, grace upon grace.
17 The law indeed was given through Moses; grace and truth came through Jesus Christ.
18 No one has ever seen God. It is God the only Son, who is close to the Father's heart, who has made him known.
19 This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"
20 He confessed and did not deny it, but confessed, "I am not the Messiah."
21 And they asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the prophet?" He answered, "No."
22 Then they said to him, "Who are you? Let us have an answer for those who sent us. What do you say about yourself?"
23 He said, "I am the voice of one crying out in the wilderness, 'Make straight the way of the Lord,'" as the prophet Isaiah said.
24 Now they had been sent from the Pharisees.
25 They asked him, "Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?"
26 John answered them, "I baptize with water. Among you stands one whom you do not know,
27 the one who is coming after me; I am not worthy to untie the thong of his sandal."
28 This took place in Bethany across the Jordan where John was baptizing.
29 The next day he saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world!
30 This is he of whom I said, 'After me comes a man who ranks ahead of me because he was before me.'
31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel."
32 And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him.
33 I myself did not know him, but the one who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.'
34 And I myself have seen and have testified that this is the Son of God."
35 The next day John again was standing with two of his disciples,
36 and as he watched Jesus walk by, he exclaimed, "Look, here is the Lamb of God!"
37 The two disciples heard him say this, and they followed Jesus.
38 When Jesus turned and saw them following, he said to them, "What are you looking for?" They said to him, "Rabbi" (which translated means Teacher), "where are you staying?"
39 He said to them, "Come and see." They came and saw where he was staying, and they remained with him that day. It was about four o'clock in the afternoon.
40 One of the two who heard John speak and followed him was Andrew, Simon Peter's brother.
41 He first found his brother Simon and said to him, "We have found the Messiah" (which is translated Anointed).
42 He brought Simon to Jesus, who looked at him and said, "You are Simon son of John. You are to be called Cephas" (which is translated Peter).
43 The next day Jesus decided to go to Galilee. He found Philip and said to him, "Follow me."
44 Now Philip was from Bethsaida, the city of Andrew and Peter.
45 Philip found Nathanael and said to him, "We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth."
46 Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see."
47 When Jesus saw Nathanael coming toward him, he said of him, "Here is truly an Israelite in whom there is no deceit!"
48 Nathanael asked him, "Where did you get to know me?" Jesus answered, "I saw you under the fig tree before Philip called you."
49 Nathanael replied, "Rabbi, you are the Son of God! You are the King of Israel!"
50 Jesus answered, "Do you believe because I told you that I saw you under the fig tree? You will see greater things than these."
51 And he said to him, "Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man."
The New Revised Standard Version (NRSV)
The New Revised Standard Version (NRSV) is a highly respected English translation of the Bible that was first published in 1989 by the National Council of Churches. It was developed as an update to the Revised Standard Version (RSV) of 1952, with the goal of incorporating the latest biblical scholarship and addressing changes in the English language. The NRSV is renowned for its accuracy, literary quality, and ecumenical approach, making it a preferred choice for both academic study and liturgical use across various Christian denominations.
One of the primary features of the NRSV is its commitment to being a literal, or word-for-word, translation while also ensuring that the text is clear and comprehensible for modern readers. The translation team, which included scholars from diverse religious backgrounds, aimed to produce a text that faithfully represents the original Hebrew, Aramaic, and Greek manuscripts. This dedication to precision and clarity makes the NRSV an excellent resource for in-depth study and theological reflection, as it strives to convey the exact meaning of the original texts.
The NRSV is also notable for its inclusive language, which seeks to reflect the diversity of the contemporary Christian community. The translators took great care to avoid gender-specific language when the original texts did not explicitly require it, making the text more inclusive and accessible to all readers. This approach has been particularly appreciated in academic and liturgical settings, where sensitivity to gender and inclusivity are important considerations. The NRSV’s attention to inclusive language helps ensure that all readers can see themselves reflected in the biblical narrative.
Despite its many strengths, the NRSV has faced some criticism, particularly from those who prefer more traditional translations. Critics argue that the use of inclusive language can sometimes lead to interpretations that differ from the original intent of the texts. Additionally, some conservative scholars and readers feel that the NRSV’s ecumenical approach may result in compromises on certain theological nuances. Nonetheless, the New Revised Standard Version remains a highly valued translation, widely used in churches, seminaries, and universities for its scholarly rigor, literary excellence, and commitment to inclusivity.