بشارة يوحنّا 1

The Good News by John 1

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انقر للاستماع إلى النص الإنجليزي

The Word Became Human*

1 In the beginning was the Word.* The Word was with Allah, and the Word was Allah himself.* 2 He was with Allah in the very beginning. 3 Allah created everything through him, and without him nothing was created.* 4 In him is life, and his life is the light that guides people.* 5 The light shines in the darkness of this world, and the darkness has not been able to extinguish it.

6 There was a man sent from Allah whose name was Yahya.* 7 He came for the purpose of [giving] testimony, to bear witness to the light, so that everyone might believe through him. 8 He was not [himself] the light, but he came to bear witness to the light. 9 For the true light, who enlightens every person, was coming into the world.

10 He came into the world,* and though the world was created through him, yet the people of the world did not recognize him. 11 He came to his [own] people,* but his people did not accept him.​​​​

12 As for those who did accept him, that is, those who believed in his name, he gave them the right to become the children of Allah.* 13 They are those who have been born [again] in a spiritual birth from Allah and not solely by a natural human birth and the desire of a man.

14 The Word* became human, and he lived among us. We have seen his glory, the glory that is his as the unique Son* of the Father,* filled with grace and truth.

15 Yahya bore witness about him and shouted, “This is the one I talked about: ‘After me is coming someone who is greater than me because he existed before me.’” 16 We have all received from the richness of his grace, blessing after blessing. 17 For the law* was given through Musa*; as for grace and truth, they have come through Isa the Messiah. 18 No one has ever seen Allah. But the unique Son, who is at the Father's side,* has revealed him to us.

21 So they asked him, “What, then? Are you Ilyas?”* He answered, “No.” Then they said, “Are you the Prophet*?” He answered, “No.”

22 They said to him, “Who are you? We have to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I, as the prophet Isaiah said, am a voice of one calling out in the desert, ‘Make the way of our Lord straight.’”*

24 Among the ones sent were some Pharisees.* 25 They asked him, “If you are neither the Messiah, nor Ilyas, nor the Prophet, then why are you immersing [people]?” 26 Yahya answered them, “I am immersing [people] in water, but present among you is someone you don't know; 27 he is the one coming after me, and I am not worthy [even] to untie the strap of his sandals.”

28 This took place in Bethany* that is on the east [bank] of the river Jordan, where Yahya was immersing people* in the water.

32 Then Yahya bore witness, saying, “I saw the Spirit descend from heaven like a dove and settle on him. 33 I did not recognize him, but the one who sent me to immerse [people] in water said to me, ‘The one on whom you see the Spirit descend and rest, he is the one who will immerse [people] in the Holy Spirit.’* 34 I myself saw this; therefore, I bear witness that he is the Son of Allah.*”

40 Andrew, the brother of Simon Peter, was one of the two disciples who had heard what Yahya had said and had followed Isa. 41 At once, Andrew went and found his brother Simon and said to him, “We have found the Messiah.” 42 And he took him to Isa. Isa looked at Simon and said, “You are Simon, son of John, but I will call you Cephas,” that is, Peter.*

47 Isa saw Nathanael approaching him and said, “This is one of the Children of Israel who is authentic, without any deceit in him.” 48 Nathanael said to him, “How do you know me?” Isa answered him, “I saw you when you were under the fig tree, before Philip called you.” 49 Nathanael said, “Teacher, you are the Son of Allah. You are the king for whom the Children of Israel have been waiting.”*

50 Isa said to him, “Do you believe [this] because I told you that I had seen you under the fig tree? You will see greater things than this.” 51 Then he said, “I tell you the truth,* you will see heaven open and the angels of Allah ascending and descending on the One Who Became Man.*”

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Definitions

 *1:1 the Word: the Word of Allah, by which he created the world and communicates with people.

 *1:1 was Allah himself: that is, the Word was of the essence of Allah. In other words, the Word of Allah is not a second god.

 *1:3 See Psalm of Dawud 33:6: “By the Word of Allah the heavens were created.”

 *1:4 See Psalm of Dawud 119:105: “Your Word is a lamp for my feet and a light for my way.”

 *1:6 John: the prophet Yahya son of Zakariya, also called Yahya the Immerser and John the Baptist.

 *1:10 He came into the world: in other words, he was born in this world as a human being. For a description of the birth of the Messiah from the Virgin Maryam, see the Good News by Luke, chapters 1-2.

 *1:12 children of Allah: This is a reference to people whom Allah loves as a father loves his children because they accepted the Messiah as their master and received a spiritual rebirth in Allah's Holy Spirit. See John 3:3-6; 3:16. See family in the glossary.

 *1:14 The Word: the Word of Allah, Isa the Messiah, son of the Virgin Maryam, also called Isa al-Masih. He said this about himself in the Injil: “I have not spoken on my own; rather the Father, who sent me, has himself commanded me what I should say and speak.” (John 12:49).

 *1:14 the Father: This term refers to Allah and expresses his compassionate care for his people. Unlike the Arabic word أب ab, the common Greek, Hebrew, and English words for father can be used for any relationship that is like a relationship between a loving father and his children. In the Book of Psalms 103:13 it says, “As a father has compassion on his children, Allah has compassion on those who are devoted to him.” Devoted believers spoke of Allah respectfully as “our Father.” The meaning was like the Arabic phrase ربنا الرحمن. The Messiah the Word of Allah is the one closest to Allah, as an only son is the one closest to his father. See family in the glossary.

 *1:17 the law: the laws of the Taurat.

 *1:17 Musa: the prophet Musa. He was born in Egypt about 1400 years before the birth of Christ.

 *1:19 leaders This is a reference to the Jewish religious leaders.

 *1:19 temple servants: or Levites These were descendants of Levi son of the prophet Yaqub, who served in the courtyards of the Temple complex in Jerusalem.

 *1:20 the Messiah: the person whom Allah promised to send to the world to save people from sin, guide them in the way of righteousness, and rule them forever both in this world and in the next. Allah foretold the coming of the Messiah in the Taurat, in the Psalms of Dawud, and in the Writings of the Prophets. People had different expectations of what the Messiah's kingdom would be like, but they agreed that in the world to come it would be a paradise. See Messiah in the glossary.

In the Hebrew and Aramaic languages the term Messiah meant “the person Allah chose to be king over Allah's people.” It comes from a Hebrew word that means “to anoint” and reflects an ancient practice of installing someone as king by anointing him with oil. The Hebrew word Messiah was translated into Greek as Christos, meaning “anointed,” and from there into English as Christ, but Arabic has preserved the original form.

 *1:21 the Prophet: the prophet whom Musa prophesied that Allah would send. See Taurat, Deuteronomy 18:15-18. The apostles and community of believers understood that Isa the Messiah is this prophet (Acts 3:22; 7:37).

 *1:23 This is a quotation from the Book of the Prophet Isaiah 40:3.

 *1:24 Pharisees: a sect within Judaism that was very strict in how they applied the laws of the Taurat. The word pharisee meant “separated,” so named because they would not associate with people who did not also follow their set of religious rules.

 *1:28 immersing people: or baptizing people. The Children of Israel immersed themselves in clean water to remove ritual impurity after touching that was something ritually unclean. When pagans repented of sin, submitted to Allah, and asked to join the Jewish community, they were required to immerse themselves in clean water to signify the forgiveness of their past sins. In Arabic, a ritual immersion is called الغطاس al-ghitas and also الغسل الارتماسي al-ghusl al-irtimasi. See the Good News by Luke 3:1-18, which says the prophet John was calling the Jews themselves to repent and be immersed for forgiveness so they would be ready to receive the Messiah, who would immerse them in the Holy Spirit.

 *1:29 the lamb of Allah: the great sacrifice by which Allah frees people from their sins and qualifies them for eternal life with him.

 *1:29 sin: In this verse, the word sin refers to the broken relationship people have with Allah because they have failed to obey his commandments. The chief commandments are “Love the Lord your God with all your heart, and all your soul, and all your ability, and all your thinking” and “Love the next person just as you love yourself.” (See the Good News by Luke 10:27). This would qualify them for eternal life with Allah in Paradise, but their sinfulness disqualifies them, unless sin is removed from their lives.

 *1:33 the Holy Spirit: the personal presence and power of Allah himself, through whom he inspires the prophets, guides the believers, and empowers them to live according to his commandments.

 *1:34 the Son of Allah: the Messiah, who is close to Allah and is the Word of Allah, born as a man from the Virgin Maryam by the power of Allah Almighty. See family in the glossary.

 *1:42 Cephas, Peter: These two names mean “Rock” in the Aramaic and Greek languages, respectively.

 *1:45 To read what Musa wrote, see the footnote to John 5:46.

 *1:45 son of Yusuf: Under the laws and customs of that time, a boy was regarded as a son to the man who was married to his mother at the time of his birth, and the man was regarded as his father. This law holds today as well in most non-Muslim countries. All of the conversations recorded in the Injil Sharif were originally in the Hebrew, Aramaic, and Greek languages, and in those languages the words commonly used for fathers and sons are used for any relationship like that between a loving father and his son. In Arabic, however, the words أب and ابن (ab and ibn) are limited in meaning to the blood relation between a father and his son whom he produced from his loin. Therefore these two words in the Injil Sharif must be understood according to their meaning in the original languages and not according to their meaning in Arabic.

 *1:49 At the time of Sayyidina Isa, many of the Children of Israel were hoping that Allah would soon send the Messiah to them as their Savior King. They referred to him with a number of titles: the King of Israel, the King of the Jews, the Son of Dawud, the Son of Man, the Son of Allah, the Savior, the Lord. See Psalms of Dawud 2:6-7.

 *1:51 the One Who Became Man: Most English versions say the Son of Man. This title is based on a vision from Allah recorded in the Book of the Prophet Daniel (7:13-14). In this vision, Daniel sees the throne of Allah at a future time. He sees someone coming on the clouds of heaven to the throne of Allah, where he is given authority as king to rule all people forever. He describes him as “resembling a son of mankind” (الَّذِي صَارَ بَشَرًا), meaning a young man. Isa identified himself as this king over all people, whom Allah had sent into the world as a man, born of the Virgin Maryam. Earlier in this chapter (verses 1-14) Allah revealed that Isa is his Word whom he sent into the world as a human. In chapter 3 (verse 13) Isa himself says, “No one has ascended to heaven except the one who descended from heaven, that is, the Son of Man” (ابن البشر). But because the traditional translation of this phrase is often misunderstood, it has been translated here as the One Who Became Man (الَّذِي صَارَ بَشَرًا). Some other Arabic translations say سيد البشر “the Lord of Mankind,” since this title means the one chosen by Allah to rule all people forever. See The One Who Became Man in the glossary.