Amplified Bible

John 1

The Deity of Jesus Christ

1In the beginning [before all time] was the Word ([a]Christ), and the Word was with God, and [b]the Word was God Himself. He was [continually existing] in the beginning [co-eternally] with God. All things were made and came into existence through Him; and without Him not even one thing was made that has come into being. In Him was life [and the power to bestow life], and the life was the Light of men. The Light shines on in the [c]darkness, and the darkness did not understand it or overpower it or appropriate it or absorb it [and is unreceptive to it].

The Witness of John the Baptist

There came a man commissioned and sent from God, whose name was [d]John. This man came as a witness, to testify about the Light, so that all might believe [in Christ, the Light] through him. John was not the Light, but came to testify about the Light.

There it was—the true Light [the genuine, perfect, steadfast Light] which, coming into the world, enlightens everyone. 10 He (Christ) was in the world, and though the world was made through Him, the world did not recognize Him. 11 He came to that which was His own [that which belonged to Him—His world, His creation, His possession], and those who were His own [people—the Jewish nation] did not receive and welcome Him. 12 But to as many as did receive and welcome Him, He gave the right [the authority, the privilege] to become children of God, that is, to those who believe in (adhere to, trust in, and rely on) His name— 13 who were born, not of blood [natural conception], nor of the will of the flesh [physical impulse], nor of the will of man [that of a natural father], but of God [that is, a divine and supernatural birth—they are born of God—spiritually transformed, renewed, sanctified].

The Word Made Flesh

14 And the Word (Christ) became flesh, and lived among us; and we [actually] saw His glory, glory as belongs to the [One and] only begotten Son of the Father, [the Son who is truly unique, the only One of His kind, who is] full of grace and truth (absolutely free of deception). 15 John testified [repeatedly] about Him and [e]has cried out [testifying officially for the record, with validity and relevance], “This was He of whom I said, ‘He who comes after me [f]has a higher rank than I and has priority over me, for He existed before me.’” 16 For out of His fullness [the superabundance of His grace and truth] we have all received grace upon grace [spiritual blessing upon spiritual blessing, favor upon favor, and gift heaped upon gift]. 17 For the Law was given through Moses, but grace [the unearned, undeserved favor of God] and truth came through Jesus Christ. 18 No one has seen God [His essence, His divine nature] at any time; the [One and] only begotten God [that is, the unique Son] who is in the intimate presence of the Father, He has explained Him [and interpreted and revealed the awesome wonder of the Father].

The Testimony of John

19 This is the testimony of John [the Baptist] when the Jews sent priests and Levites to him from Jerusalem to ask him, “Who are you?” 20 And he confessed [truthfully] and did not deny [that he was only a man], but acknowledged, “I am not the Christ (the Messiah, the Anointed)!” 21 They asked him, “What then? Are you Elijah?” And he said, “I am not.” “Are you the [promised] Prophet?” And he answered, “No.” 22 Then they said to him, “Who are you? Tell us, so that we may give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one shouting 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 not the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize [only] [g]in water, but among you there stands One whom you do not recognize and of whom you know nothing. 27 It is He [the preeminent One] who comes after me, the [h]strap of whose sandal I am not worthy to untie [even as His slave].” 28 These things occurred in Bethany across the Jordan [at the Jordan River crossing], where John was baptizing.

29 The next day he saw Jesus coming to him and said, “Look! The Lamb of God [i]who takes away the sin of the world! 30 This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I and has priority over me, for He existed before me.’ 31 [j]I did not recognize Him [as the Messiah]; but I came baptizing [k]in water so that He would be [publicly] revealed to Israel.” 32 John gave [further] evidence [testifying officially for the record, with validity and relevance], saying, “I have seen the [l]Spirit descending as a dove out of heaven, and He remained upon Him. 33 I did not recognize Him [as the Messiah], but He who sent me to baptize [m]in water said to me, ‘He upon whom you see the Spirit descend and remain, this One is He who baptizes with the Holy Spirit.’ 34 I myself have [actually] seen [that happen], and my testimony is that this is the Son of God!”

Jesus’ Public Ministry, First Converts

35 Again the next day John was standing with two of his disciples, 36 and he looked at Jesus as He walked along, and said, “Look! The Lamb of God!” 37 The two disciples heard him say this, and they [n]followed Jesus. 38 And Jesus turned and saw them following Him, and asked them, “What do you want?” They answered Him, “Rabbi (which translated means Teacher), where are You staying?” 39 He said to them, “Come, and you will see.” So they went [with Him] and saw where He was staying; and they stayed with Him that day, for it was about the [o]tenth hour. 40 One of the two who heard what John said and [as a result] followed Jesus was Andrew, Simon Peter’s brother. 41 He first looked for and found his own brother Simon and told him, “We have found the [p]Messiah” (which translated means the Christ). 42 Andrew brought Simon to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas (which is translated [q]Peter).”

43 The next day Jesus decided to go into Galilee, and He found Philip and said to him, “Follow Me [as My disciple, accepting Me as your Master and Teacher, and walking the same path of life that I walk].” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and told him, “We have found the One Moses in the Law and also the Prophets wrote about—Jesus from Nazareth, the son of Joseph [according to public record].” 46 Nathanael answered him, “Can anything good come out of Nazareth?” Philip replied, “Come and see.” 47 Jesus saw Nathanael coming toward Him, and said of him, “Here is an Israelite indeed [a true descendant of Jacob], in whom there is no guile nor deceit nor duplicity!” 48 Nathanael said to Jesus, “How do You know [these things about] me?” Jesus answered, “Before Philip called you, when you were still under the fig tree, I saw you.” 49 Nathanael answered, “Rabbi (Teacher), You are the Son of God; You are the King of Israel.” 50 Jesus replied, “Because I said to you that I saw you under the fig tree, do you believe [in Me]? You will see greater things than this.” 51 Then He said to him, “I assure you and most solemnly say to you, you will see heaven opened and the angels of God ascending and descending on the Son of Man [the bridge between heaven and earth].”

Notas al pie

  1. John 1:1 In John the Apostle’s vision (Rev 19), he sees Christ returning as Warrior-Messiah-King, and “...His name is called The Word of God...and LORD OF LORDS.” (Rev 19:13, 16).
  2. John 1:1 In this phrase, “God” appears first in the Greek word order, emphasizing the fact that “the Word” (Christ) was God—so “God Himself.”
  3. John 1:5 I.e. the world immersed in sin: all that stands in opposition to God and biblical truth.
  4. John 1:6 The births of both John the Baptist and Jesus were foretold by the angel, Gabriel (Luke 1:5-80). This passage is about John the Baptist, the son of Zacharias the priest and his wife, Elizabeth. Elizabeth was related to Mary the mother of Jesus (Luke 1:36). John the Baptist is considered to be the last of the OT prophets, and is not to be confused with John the Apostle who wrote this Gospel, three brief letters (1 John, 2 John, 3 John) and Revelation.
  5. John 1:15 Here John the writer uses the Greek perfect tense (“has cried out”), emphasizing the truth and continuing importance of John the Baptist’s testimony.
  6. John 1:15 Lit has become before (in front of) me, because He was first of me. The Greek is difficult because John the Baptist was making a word-play on the adverbs/adjective “after” (or “behind”), “before,” and “first.” The playful wording assumes the form of a riddle which, like some of Jesus’ parables, conceals the speaker’s meaning from those who are hostile toward him and have neither the patience nor the spiritual inclination to learn from him.
  7. John 1:26 The Greek here can be translated in, with or by.
  8. John 1:27 During this era it was customary for a household servant to remove a guest’s sandals and wash the dust from his feet. John is saying that he is not worthy even to remove Christ’s sandal, let alone to touch His feet.
  9. John 1:29 John is referring to the fulfillment of the need for the OT Passover lambs which was now fulfilled in Christ’s sacrifice, the ultimate and final sacrifice for sins.
  10. John 1:31 John the Baptist and Jesus were related through their mothers, Elizabeth and Mary, but He was unknown as the Messiah until God revealed it to John at the beginning of Jesus’ ministry.
  11. John 1:31 The Greek here can be translated in, with or by.
  12. John 1:32 The descent of the Holy Spirit identified Jesus in His humanity for His ministry as the Messiah.
  13. John 1:33 The Greek here can be translated in, with or by.
  14. John 1:37 The concept of “follow” can represent three separate possibilities: in the early stages of His ministry (1) walking with Him physically (literally), that is merely being in His presence regardless of personal belief or commitment; (2) accepting and identifying with the salvation He offered; and later on (3) being identified with Him by being subject to the scorn and rejection of unbelievers because of personal belief and commitment to Him.
  15. John 1:39 The Romans reckoned time from midnight, so in Roman time the tenth hour would be 10:00 a.m. The Jews reckoned daytime from sunrise (about 6:00 a.m.), so in their system the tenth hour would be 4:00 p.m. Here, either time is possible, though the Roman reckoning may be more likely because if it were 4:00 p.m. the disciples might have felt compelled to go home before evening set in.
  16. John 1:41 The words “Messiah” and “Christ” are not personal names, but titles derived respectively from Hebrew and Greek verbs meaning “to anoint.”
  17. John 1:42 I.e. rock or stone in Greek.

Nkwa Asem

Yohane 1

Hann a ɛwɔ sum mu

1Ansa na wɔrebɛbɔ wiase no, na Asɛm no wɔ hɔ dedaw. Na Asɛm no ne Onyankopɔn na ɛwɔ hɔ. Na Asɛm no yɛ Onyankopɔn. Mfitiase no, na Asɛm no ne Onyankopɔn na ɛwɔ hɔ. Ɛnam ne so na wɔbɔɔ ade nyinaa. Wɔankwati no anyɛ biribiara. Ne mu na nkwa wɔ; na saa nkwa no na ɛma nnipa hann. Hann no hyerɛn wɔ sum mu a sum no ntumi nni hann no so.

Onyankopɔn somaa ɔbarima bi a wɔfrɛ no Yohane. Obedii hann no ho adanse sɛnea ɛbɛma nnipa nam ne so agye hann no adi. Ɛnyɛ ɔno ankasa ne hann no, na mmom, ɔbae sɛ ɔrebedi hann no ho adanse. Saa hann yi ne nokware hann a ɛba wiase ma ɛhyerɛn nnipa nyinaa so no.

10 Saa bere no na Asɛm no wɔ wiase. Ɛwom sɛ Onyankopɔn nam ne so na ɔbɔɔ wiase de, nanso ɔbaa wiase no , wiase anhu no. 11 Ɔbaa n’ankasa ne man mu, nanso ne manfo annye no anto mu.

12 Na wɔn a wogyee no, na wogyee ne din dii no, ɔmaa wɔn tumi ma wɔbɛyɛɛ Onyankopɔn mma, 13 wɔ honhom fam a emfi onipa anaa ɔhonam fam, na mmom efi Onyankopɔn ankasa.

14 Asɛm no bɛyɛɛ onipa ne yɛn bɛtenae ma yehuu n’anuonyam sɛ ɔba koro a ofi Agya no nkyɛn a adom ne nokware ayɛ no ma. 15 Yohane kaa ne ho asɛm se, “Oyi ne nea mekaa ne ho asɛm se, ‘Nea odi m’akyi reba no yɛ kɛse sen me, efisɛ, ɔwɔ hɔ ansa na wɔwoo me no.’ 16 Ofi ne mmɔborɔhunu a ɛto ntwa da no mu hyira yɛn nyinaa daa daa. 17 Onyankopɔn nam Mose so de mmara maa yɛn, nanso ɛnam Yesu so na yenyaa adom ne nokware. 18 Obi bi nhuu Onyankopɔn da gye ne Ba koro no a ɔte sɛ Onyankopɔn no, efisɛ, ɔne Agya no na ɛwɔ hɔ na wada Agya no ho nsɛm nyinaa adi akyerɛ yɛn.”

Yohane adansedi

19 Yudafo mpanyin a wɔwɔ Yerusalem somaa asɔfo ne Lewifo kɔɔ Yohane nkyɛn kobisaa no se, “Wone Agyenkwa no anaa?”

20 Yohane antwentwɛn asɛm no mmuae so. Ɔpaee mu ka kyerɛɛ wɔn prɛko pɛ se, “Ɛnyɛ mene Agyenkwa no.”

21 Wobisaa no se, “Ɛnne, na wone hena, Elia anaa?” Obuaa wɔn se, “Dabi”. Wobisaa no bio se, “Wone Odiyifo no?” Ɔsan bua wɔn se, “Dabi”.

22 Wɔsan bisaa no se, “Ɛnne, na wone hena? Ka kyerɛ yɛn na yɛnkɔbɔ wɔn a wɔsomaa yɛn no amanneɛ. Asɛm bɛn na wowɔ ka fa wo ho?”

23 Yohane buaa wɔn se, “Mene ɛnne a efi sare so a ɛreteɛm sɛnea Odiyifo Yesaia hyɛɛ nkɔm se, ‘Munsiesie mo ho mma Awurade ba a ɔbɛba no no.’ “

24 Afei wɔn a Farisifo no somaa wɔn no bisaa Yohane bio se, 25 “Sɛ ɛnyɛ wone Agyenkwa no anaa Elia anaa Odiyifo no a, adɛn nti na wobɔ asu?”

26 Yohane nso buae se, “Me de, nsu na mede bɔ asu, nanso obi wɔ mo mfinimfini ha a munnim no, 27 a ne mpaboa mpo memfata sɛ meworɔw; ɔno na obedi m’akyi aba.” 28 Saa asɛm yi sii Betania a ɛwɔ asubɔnten Yordan agya, faako a na Yohane rebɔ asu no.

Yesu, Onyankopɔn Guammaa no

29 Ade kyee a Yohane huu Yesu sɛ ɔreba ne nkyɛn no, ɔteɛɛm kae se, “Oyi ne Onyankopɔn Guammaa a ɔnam ne so de wiase bɔne nyinaa kyɛ no! 30 Oyi ne nea mekaa ne ho asɛm se, ‘Nea odi m’akyi reba no yɛ kɛse sen me, efisɛ, na ɔwɔ hɔ ansa na wɔrewo me.’ 31 Me de, na minnim no, nanso mede nsu bɛbɔɔ asu sɛnea ɛbɛyɛ na mɛda oguammaa no adi akyerɛ Israel.”

32 Na Yohane dii adanse se, “Mihuu Honhom no sɛ asian aba ne so sɛ aborɔnoma a ɔresian fi soro. 33 Na anka minnim no, nanso na Onyankopɔn a ɔsomaa me sɛ memfa nsu mmɔ asu no aka akyerɛ me se, ‘Onipa a wubehu sɛ Honhom no besian abesi ne so no, ɔno ne obi a ɔde Honhom Kronkron no bɛbɔ asu.’ 34 Mahu eyinom nyinaa sɛ aba mu na midi ho adanse sɛ oyi ne Onyankopɔn Ba no.”

Yesu asuafo a wodi kan

35 Ade kyee a Yohane ne n’asuafo no mu baanu gyina baabi no, wohui sɛ Yesu retwam. 36 Yohane hwɛɛ no, kae se, “Oyi ne Onyankopɔn Guammaa no!”

37 Asuafo baanu no tee nea ɔkae no, wokodii Yesu akyi.

38 Yesu twaa n’ani hui sɛ wodi n’akyi no, obisaa wɔn se, “Dɛn na morehwehwɛ?” Wɔn nso bisaa no se, “Rabi, a ne nkyerɛase ne Kyerɛkyerɛfo, ɛhe na wote?”

39 Obuaa wɔn se, “Mommra mmɛhwɛ.” Enti wɔne no kɔ kɔhwɛɛ faako a ɔte no ne no tenaa hɔ fi awia nnɔnan kosii anwummere. 40 Nnipa baanu a wɔtee Yohane asɛm no nti ɛma wokodii Yesu akyi no mu baako ne Simon Petro ne nua Andrea.

41 Ade a edi kan a Andrea yɛe ne sɛ, ɔkɔhwehwɛɛ ne nua Petro ka kyerɛɛ no se, “Yɛahu Agyenkwa no.” 42 Ɔde Petro kɔɔ Yesu nkyɛn. Yesu hwɛɛ Petro dinn ka kyerɛɛ no se, “Wone Simon, Yohane ba no. Nanso efi nnɛ rekɔ wɔbɛfrɛ wo Kefa.” Ɛno ara ne Petro a n’asekyerɛ ne “Ɔbotan” no.

Yesu frɛ Filipo ne Natanael

43 Ade kyee no, Yesu yɛɛ n’adwene sɛ ɔbɛkɔ Galilea. Ohuu Filipo ka kyerɛɛ no se, “Di m’akyi.” 44 Filipo nso na ofi Betsaida a ɛhɔ na Petro ne Andrea nso fi.

45 Filipo fi hɔ kɔɔ Natanael nkyɛn kɔka kyerɛɛ no se, “Yɛahu Agyenkwa no a Mose ne adiyifo no hyɛɛ ne ho nkɔm no no. Wɔfrɛ no Yesu. Ɔyɛ Yosef a ofi Nasaret no ba.”

46 Natanael bisaa Filipo se, “Ade pa bi betumi afi Nasaret da.?” Filipo nso ka kyerɛɛ no se, “Bra na bɛhwɛ.” 47 Bere a Yesu huu Natanael sɛ ɔreba no, ɔkae se, “Israelni nokwafo ni ampa.”

48 Natanael bisaa Yesu se, “Woyɛɛ dɛn huu sɛnea mete?” Yesu nso buaa no se, “Bere a wowɔ akutu dua no ase hɔ no na mihuu wo ansa na Filipo rebɛfrɛ wo.”

49 Natanael kae se, “Kyerɛkyerɛfo, wone Onyankopɔn Ba, Israelhene no!”

50 Yesu bisaa no se, “Esiane sɛ meka kyerɛɛ wo se mihuu wo wɔ akutu dua no ase nti na wugye di anaa? Wubehu anwonwade a ɛsen eyi. 51 Mereka nokware akyerɛ wo se, wubehu sɛ ɔsoro abue na Onyankopɔn abɔfo redi aforosian ba Onipa Ba no nkyɛn.”