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In the beginning was the Word, and the Word was with God, and the Word was God. en arch hn o logoV, kai o logoV hn proV ton qeon, kai qeoV hn o logoV. |
The beginning at this time seems to reflect back to the same time as Genesis although there is no absolute proof of this. The greek word for word is "Logos" and in greek means everything that is a part of creation. And that creation must have a creator. I know a logic exercise will show this Word to be Jesus, but I'll get to that in a few verses.
The verse goes on to say that not only was the word WITH G-d, but that the word WAS G-d.
I'll just keep it simple here since the NT is shorter. I can come back to this later.
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The same was in the beginning with God. outoV hn en arch proV ton qeon. |
There is a concept that the bible has no extra words. Not even an extra letter. So the repetition of what is in the first verse is very important. It could just mean an emphasis which is often the case. Or it could mean that since it is repeated, there is an emphasis on a separate being. The word with can mean one with or with, as in the same room.
I don't know if G-d is one who is somehow 3 or 3 that is somehow one. It's a mystery
The beginning is not a point in time, but actually a period of time. This leaves open the possibility of a creation of Jesus.
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All things were made by him; and without him was not any thing made that was made. panta di autou egeneto, kai cwriV autou egeneto oude en. o gegonen |
There is no proof if the him here refers to G-d or the word, or perhaps both. The word Pas, for things, means each and every thing, or it can mean some of each type. This concept of an "all inclusive minority" is important in Greek. We may see it at the baptism of John.
An example is a cookie cutter. Did the person who made the cutter make all the cookies?
The word made in Greek is Ginomai. It means to come into existence. There are 3 types of creation in Genesis. Bara, creation from nothing. Ish, or formed from something. And Hiya, or "Let there be." (allow to happen). It appears Ginomai only appears to Bara, or creation from nothing.
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In him was life; and the life was the light of men. en autw zwh hn, kai h zwh hn to fwV twn anqrwpwn: |
One thing I already don't like about Greek is how you can choose your meaning without clarity. There are two types of life at least. The nephesh which is the animal life and the neshammah which is the spiritual life. This could include both of them.
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And the light shineth in darkness; and the darkness comprehended it not. kai to fwV en th skotia fainei, kai h skotia auto ou katelaben. |
This is clearly at the time of creation. And yet it's not so clear. It COULD be at the beginning of Jesus ministry. The word beginning does not mean the beginning of time. That's a side note. I'll take it as creation to make it simple.
In the Torah, light is the Torah. You can look at psalm 119 for that. There are many examples of that. The light lights the paths. The paths are made clear by the 10 commandments. If you need an explanation, I'll have to spend a couple of hours on psalm 119.
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There was a man sent from God, whose name was John. egeneto anqrwpoV apestalmenoV para qeou, onoma autw iwannhV: |
Ahh, finally something we can agree on. The word John means "Hashem is a gracious giver." Ioannes. Note the first part of the divine name there.
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The same came for a witness, to bear witness of the Light, that all men through him might believe. outoV hlqen eiV marturian, ina marturhsh peri tou fwtoV, ina panteV pisteuswsin di autou. |
What does the word "same" refer back to? If it's John, then is it through John that all might believe? Or is it referring back to the light? If it's to the light then the order is funny. It may become clearer later.
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He was not that Light, but was sent to bear witness of that Light. ouk hn ekeinoV to fwV, all ina marturhsh peri tou fwtoV. |
Ok, so here I'd say that the same refers back to John. And it's his task to testify about the light. This light is not yet defined as Jesus. Yet in many previous passages, it is defined as the Torah.
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That was the true Light, which lighteth every man that cometh into the world. hn to fwV to alhqinon, o fwtizei panta anqrwpon, ercomenon eiV ton kosmon. |
This would seem to imply that Jesus lights every man. Or the Torah does. I can take it as Jesus. That's fine. If you believe in the preincarnate appearances of Jesus.
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He was in the world, and the world was made by him, and the world knew him not. en tw kosmw hn, kai o kosmoV di autou egeneto, kai o kosmoV auton ouk egnw. |
kosmoV,n {kos'-mos}
1) an apt and harmonious arrangement or constitution, order, government 2) ornament, decoration, adornment, i.e. the arrangement of the stars, 'the heavenly hosts', as the ornament of the heavens. 1 Pet. 3:3 3) the world, the universe 4) the circle of the earth, the earth 5) the inhabitants of the earth, men, the human family 6) the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ 7) world affairs, the aggregate of things earthly 7a) the whole circle of earthly goods, endowments riches, advantages, pleasures, etc, which although hollow and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ 8) any aggregate or general collection of particulars of any sort 8a) the Gentiles as contrasted to the Jews (Rom. 11:12 etc) 8b) of believers only, John 1:29; 3:16; 3:17; 6:33; 12:47 1 Cor. 4:9; 2 Cor. 5:19
One comment. If Jesus and G-d are one, then to know G-d is to know Jesus