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The Gospel of John, like all the gospels, is anonymous. [14] John 21:22 [15] references a disciple whom Jesus loved and John 21:24–25 [16] says: "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true". [11]
The gospel was not widely quoted until late in the 2nd century. [25] Justin Martyr is probably the first Church Father to quote the Gospel of John. [26] Some scholars conclude that in antiquity John was probably considered less important than the synoptics. [27]
For much of the 20th century, scholars interpreted the Gospel of John within the paradigm of this hypothetical Johannine community, [5] meaning that the gospel sprang from a late-1st-century Christian community excommunicated from the Jewish synagogue (probably meaning the Jewish community) [6] on account of its belief in Jesus as the promised Jewish messiah. [7]
John 4:9 ου γαρ συγχρωνται Ιουδαιοι Σαμαριταις (for Jews have no association with Samaritans) omitted by א* D it a,b,d, e, j cop fay. John 4:37 Verse omitted in 𝔓 75. John 4:42 ο χριστος (the Christ) – A C 3 D L X supp Δ Θ Ψ 0141 f 1,13 33 565 579 1071 Byz it mss syr p,h cop bo mss
John 1:29–35 on Papyrus 106, written in the 3rd century. The second part of John 1 (verse 19 onwards) records the preparation that John the Baptist was in the process of making for the coming of the Messiah, the Messiah's arrival and the Messiah's first disciples.
Ways this was accomplished were by minimizing John's importance by having John resist baptizing Jesus (Matthew), by referring to the baptism in passing (Luke), or by asserting Jesus' superiority (John). Given the historical context in which the Gospels took their final form and during which Christianity first emerged, historians have struggled ...
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