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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 most noteworthy advocate of the "Peshitta-original" hypothesis in the West was George Lamsa of the Aramaic Bible Center. A tiny minority of more recent scholars are backers of the Peshitta-original theory today, whereas the overwhelming majority of scholars consider the Peshitta New Testament to be a translation from a Greek original.
Biblical languages are any of the languages employed in the original writings of the Bible.Some debate exists as to which language is the original language of a particular passage, and about whether a term has been properly translated from an ancient language into modern editions of the Bible.
The languages spoken in Galilee and Judea during the first century include the Semitic Aramaic and Hebrew languages as well as Greek, with Aramaic being the predominant language. [12] [13] Most scholars agree that during the early part of the first century Aramaic was the mother tongue of virtually all natives of Galilee and Judea. [14]
John 1:1 is the first verse in the opening chapter of the Gospel of John in the New Testament of the Christian Bible. The traditional and majority translation of this verse reads: In the beginning was the Word, and the Word was with God, and the Word was God. [1] [2] [3] [4]
"Gergeza" was preferred over "Geraza" or "Gadara" (Commentary on John VI.40 (24) – see Matthew 8:28). Some common alterations include the deletion, rearrangement, repetition, or replacement of one or more words when the copyist's eye returns to a similar word in the wrong location of the original text.
The First Epistle of John stands out from the others due to its form, but they are united by language, style, contents, themes, and worldview. [9] The Second and Third Epistles of John are composed as regular greco-roman letters, with greetings and endings, while the First Epistle of John lacks such characteristic markings and instead resembles a sermon or an exhoratory speech.
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.
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