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John 2 is the second chapter of the Gospel of John in the New Testament of the Christian Bible. ... (verse 4) is also referred to in John 7:6, 30 and 8:20, ...
John 4 is the fourth chapter of the Gospel of John in the New Testament of the Christian Bible. The eternality of Jesus. The major part of this chapter (verses 1-42) recalls Jesus' conversation with the Samaritan woman at the well in Sychar. In verses 43-54, he returns to Galilee, where he heals a royal official's son.
A common format for biblical citations is Book chapter:verses, using a colon to delimit chapter from verse, as in: "In the beginning, God created the heaven and the earth" (Gen. 1:1). Or, stated more formally, [2] [3] [4] [a] Book chapter for a chapter (John 3); Book chapter 1 –chapter 2 for a range of chapters (John 1–3);
(John 11:25; 14:6)" [2] Theophylact of Ohrid: "He had said, In him was life, that you might not suppose that the Word was without life. Now he shows that life is spiritual, and the light of all reasonable creatures. And the life was the light of men: i. e. not sensible, but intellectual light, illuminating the very soul." [2]
John 1:18 is the eighteenth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible. This verse concludes the prologue to the Gospel of John, which is also called the "Hymn to the Word". Its message recalls verse 1, asserting that there is no other possibility for humans to know God except through Jesus ...
John 20:22 is the twenty-second verse of the twentieth chapter of the Gospel of John in the New Testament. It records Jesus giving the Spirit to the disciples during his first appearance after the resurrection .
(John 1:33)" [4] Augustine: "What was he called? whose name was John?" [4] Alcuin: "That is, the grace of God, or one in whom is grace, who by his testimony first made known to the world the grace of the New Testament, that is, Christ. Or John may be taken to mean, to whom it is given: because that through the grace of God, to him it was given ...
This verse is often used to confute Arianism, which holds that God was created in the beginning, while this verse seems to imply that the word (λογος) simply existed in the beginning, and therefore always existed. Cornelius a Lapide asks the question why a beginning is spoken of at all, if the word (λογος) is eternal and has no beginning.