Bible Verse Lookup
Jn 1,18
Chapter 1
Prologue
In the beginning was the Word.
And the Word was with God
and the Word was God.
He was in the beginning with God.
All things came into being through him,
and without him nothing came to be.
What came to be,
through him was life;
And this life was the light of all people,
light that shines in darkness,
light that darkness could not overcome.
A man came, sent by God; his name was John.
He came to bear witness, as a witness to introduce the light, so that all might believe through him.
He was not the light,
but a witness to introduce the light;
for the light was coming into the world,
the true light that enlightens everyone.
He was in the world
and through him, the world was made,
but the world did not know him.
He came to what was his own,
yet his own people did not accept him.
But to all who received him,
he empowers to become children of God,
for they believe in his name.
These are born, but not of blood
or the will of the flesh, nor by the will of man,
but of God.
And the Word became flesh and dwelt among us;
and we have seen his glory, the glory of the Father’s only Son,
full of grace and truth.
John bore witness to him openly saying, “This is the one who comes after me, but he is already ahead of me, for he was before me.”
From his fullness we have all received,
grace upon grace.
For God had given us the law through Moses,
but grace and truth
came through Jesus Christ.
No one has ever seen God,
The only Son, God,
who is at the Father’s side,
has made him know.
Testimony of John the Baptist
This was John’s testimony when the Jews sent priests and Levites to ask him:
“Who are you?”
John acknowledged the truth and refused to deny it. He stated:
“I am not the Messiah.”
They asked him:
“Then who are you? Elijah?”
He answered:
“I am not.”
They said:
“Are you the Prophet?”
And he answered:
“No.”
So they said to him:
“Tell us who you are so that we can give some answer to those who sent us. How do you see yourself?”
John said, quoting the prophet Isaiah:
“I am the voice of one
crying out in the wilderness:
Make straight the way of the LORD!”
Those who were sent were Pharisees;
and they asked John another question: “Then why are you baptizing if you are not the Messiah, Elijah, or the Prophet?”
John answered:
“I baptize you with water, but among you stands one you do not recognize;
although he comes after me, I am not worthy to untie the strap of his sandal.”
This took place in Bethabara beyond the Jordan, where John was baptizing.
The next day, John saw Jesus coming toward him and said:
“There is the Lamb of God who takes away the sin of the world! :
It is he whom I said: A man who comes after me is already ahead of me because he was before me.
I myself did not know him, but I came baptizing to prepare the way for him, so that he might be revealed in Israel.
John also gave this testimony:
“I saw the Spirit come down on him like a dove from heaven and rest on him.
I didn’t know him myself, but God, who sent me to baptize, told me, ‘You will see the Spirit come down and rest on the one who baptizes with the Holy Spirit.’
Yes, I have seen it! And I declare that this is the Chosen One of God!”
Jesus Calls His First Disciples
The next day, John was once again standing there with two of his disciples.
As Jesus passed by, John looked at him and said:
“There is the Lamb of God.”
Hearing this, the two disciples started to follow Jesus.
He turned and saw them following him, then asked:
“What are you looking for?”
They replied:
“Rabbi (which means Teacher), where are you staying?”
Jesus said:
“Come and see.”
So they went to see where he stayed and spent the rest of that day with him. It was about four o’clock in the afternoon.
Andrew, the brother of Simon Peter, was one of the two who heard what John said and followed Jesus.
Early the next morning, he found his brother Simon and told him:
“We have found the Messiah” (which is translated Anointed),
and he brought Simon to Jesus. Jesus looked at him and said:
“You are Simon, son of John, but you shall be called Cephas” (which is translated Peter).
The following day, Jesus decided to go to Galilee. He found Philip and said to him:
“Follow me.”
Philip was from Bethsaida, the hometown of Andrew and Peter.
Philip found Nathanael and said to him:
“We have found the one Moses wrote about in the law and the prophets: he is Jesus, son of Joseph, from Nazareth.”
Nathanael asked:
“Can anything good come from Nazareth?”
Philip responded:
“Come and see.”
When Jesus saw Nathanael approaching, he said of him:
“Here comes an Israelite, a true one; there is nothing false in him.”
Nathanael asked him:
“How do you know me?”
Jesus answered:
“Before Philip called you, you were under the fig tree, and I saw you.”
Nathanael responded:
“Master, you are the Son of God! You are the king of Israel!”
Jesus answered:
“You believe because I said, ‘I saw you under the fig tree.’ But you will see greater things than that.”
And he said to him:
“Truly, I say to you, you will see the heavens opened and the angels of God ascending and descending upon the Son of Man.”
Chapter 18
The Arrest of Jesus
After Jesus finished speaking, he went with his disciples to the other side of the Kidron valley. There was a garden there, which Jesus entered with his disciples.
Judas, his betrayer, also knew the place because Jesus often met there with his disciples.
So Judas took soldiers, and some servants from the chief priests and Pharisees, and they went to the garden with lanterns, torches, and weapons.
Jesus knew everything that was going to happen to him; he stepped forward and asked:
“Whom are you looking for?”
They answered:
“Jesus the Nazorean.”
Jesus said:
“I am he.”
Judas, who betrayed him, stood there with them.
When Jesus said, “I am he,” they moved backwards and fell to the ground.
He again asked them:
“Whom are you looking for?”
They said:
“Jesus the Nazorean.”
Jesus replied:
“I told you that I am he. If you are looking for me, let these others go.”
So what Jesus had said came true: “I have not lost any of those you gave me.”
Simon Peter had a sword; he drew it and struck Malchus, the High Priest’s servant, cutting off his right ear,
but Jesus said to Peter:
“Put your sword back into its sheath! Shall I not drink the cup which the Father has given me?”
The guards and soldiers, along with their commander, seized Jesus and bound him;
and they first took him to Annas. Annas was the father-in-law of Caiaphas, who was the high priest that year;
and it was Caiaphas who told the Jews, ‘It is better that one man should die rather than the people.’
Jesus Before Annas – Peter’s Denials
Simon Peter and another disciple followed Jesus. Because this disciple was known to the high priest, they allowed him to enter the courtyard of the high priest along with Jesus,
but Peter was standing outside at the gate.
The other disciple, who was known to the high priest, went out and spoke to the gatekeeper at the gate and brought Peter in.
Then, this maidservant on duty at the gate said to Peter:
“You are not one of this man`s disciples, are you?”
He answered:
“I am not.”
Now the servants and the guards had made a charcoal fire and were standing and warming themselves because it was cold. Peter was also with them, keeping warm.
The high priest questioned Jesus about his disciples and his teaching.
Jesus replied:
“I have spoken openly to the world; I have always taught in places where the Jews gather, whether in synagogues or in the temple. I did not teach in secret.
Why then do you question me? Ask those who heard me; they know what I said.”
At this response, one of the guards standing there struck Jesus in the face, saying:
“Is that the way to answer the high priest?”
Jesus said to him:
“If I have said something wrong, point it out. But if I spoke correctly, why do you strike me?”
Then Annas sent him bound to Caiaphas, the high priest.
Now Simon Peter was standing there warming himself. They said to him:
“You also are one of his disciples, are you?”
He denied it and said:
“I am not!”
One of the high priest’s servants, a relative of the man whose ear Peter had cut off, said:
“Did I not see you with him in the garden with him?”
Again Peter denied it, and immediately the rooster crowed.
Jesus Before Pilate
Then they led Jesus from the house of Caiaphas to the headquarters of the Roman governor. It was now morning. The Jews didn’t go inside, lest they be made unclean by entering the house of a pagan and therefore not allowed to eat the Passover meal.
So Pilate came outside and asked:
“What charge do you bring against this man?”
They answered:
“If he were not a criminal, we would not be handing him over to you.”
Pilate said:
“Take him yourselves and judge him according to your own law.”
But they replied:
“We ourselves are not allowed to put anyone to death.”
According to what Jesus himself had foretold, it was clear what kind of death he would die.
Pilate then entered the court again, summoned Jesus, and asked him:
“Are you the King of the Jews?”
Jesus replied:
“Are you saying this on your own initiative, or have others told you about me?”
Pilate answered:
“Am I not a Jew, am I? Your own nation and the chief priests have handed you over to me.
What have you done?”
Jesus answered:
“My kingship does not come from this world. If I were a king like those of this world, my servants would have fought to save me from being handed over to the Jews. But my kingdom is not from here.”
Pilate asked him:
“So you are a king?”
And Jesus answered:
“Just as you say, I am a king. For this, I was born, and for this I have come into the world, to bear witness to the truth. Everyone who is on the side of truth hears my voice.”
Pilate said:
“What is truth?”
Condemned to Death
Pilate then went out to the Jews again and said:
“I find no crime in this man.
Now, according to custom, I must release a prisoner to you at the Passover. Do you want me to release to you the King of the Jews?”
They cried out again:
“Not this man, but Barabbas!”
Now Barabbas was a bandit.

Commentaries
Prologue.
The Gospel of John begins with a solemn introduction that highlights the theological centerpiece of the book: Jesus Christ, the mystery of the incarnation, revealing God’s glory. It also shares the Johannine community’s testimony of faith in their Lord.
Pre-existence and Creative Activity of the Logos (1-3). These first three verses affirm the pre-existence, transcendence, and eternity of the Logos (Word): Jesus Christ, the only begotten Son of the Father. His divinity is also confirmed (1), which, along with Thomas’ confession – “My Lord and my God” (20:28) – creates an inclusion. Therefore, the Gospel begins and ends with the declaration of Jesus’ divinity.
Revelation and Rejection (4-11). The logos is the source of life that shines and reveals itself: it is light. But the revelation of light is opposed by darkness, meaning those who reject his saving work. There is great drama in the history of salvation: the Word of salvation entered the world, but his own people did not accept him (11). For John, rejection is the greatest tragedy of humanity.
Revelation and Acceptance (12-18). Those who embrace and accept the revelation of light gain the power to become children of God. Divine sonship is a gift. Verse 14 is the core of the prologue: “The Word became flesh”: in the person of Jesus, divinity shines through physically. God dwells among us. The body of Jesus has become God’s sanctuary for humanity. The divine presence, once connected to the tent in the desert, then to the temple in Jerusalem, now resides in the person of Jesus Christ. In him lives all the goodness and mercy of God, and these are stable, enduring, and everlasting.
Testimony of John the Baptist.
Through this testimony, the evangelist provides a brief overview of Jesus’ personality.
Indirect Testimony (19-28). Before the Jewish authorities, the Baptist confesses that he is not the Messiah, Elijah, or the prophet, but the voice crying in the wilderness; his testimony is prophetic: he prepares the way for the Lord.
Direct Testimony (29-31). Before Israel, meaning before the chosen people, he calls Jesus the “Lamb of God.” This title reflects the theological unity of the Gospel and includes the following aspects: “Conquering Lamb”: an apocalyptic image representing the sovereign and messianic leader (Rev 5:11); “sacrificial Lamb”: an image of the Servant of the Lord who redeems through his death (Is 53:7-12); “liberating Passover Lamb”: Jesus offers himself up for the sins of the world, like the lamb of the Jewish Passover (Ex 12:46). Jesus on the cross, like the Passover lamb, will have none of his bones broken (19:36). How does Jesus take away the sin of humanity? By taking on human nature and offering himself on the cross through voluntary sacrifice and loving service. From the cross, he gives us the Holy Spirit (19:30), who purifies and forgives all our sins (20:22ff).
Baptism of Jesus (32-34). The evangelist does not describe Jesus’ baptism but references it through John the Baptist’s testimony. The primary focus of the vision is the Spirit. Jesus is given a specific role: to baptize in the Spirit (33), a task that belongs to God, who will pour out His Spirit on the community (Is 32:15; 44:3; Ezk 36:25-29; Jl 3:1ff). Because the Spirit dwells permanently in Him, Jesus Christ is the great architect of the universal gift of the Spirit and the leader of a holy people.
Jesus Calls His First Disciples.
After the resurrection, following Jesus means trusting in Him, continuing His work, and fulfilling His mission. These are the main features of this account:
1. Every call in the Church comes from Jesus (38ff; 42ff.47-51).
2. The power of testimony: the newly called disciples, in turn, invite others through their witness of messianic faith. Faith in Jesus is contagious; it cannot be contained or limited.
3. Joy in discovering Jesus as the Messiah. This joy that fills the apostles’ hearts is shown in the repeated use of the Greek verb ‘eurekamen’: “we have found him!”
The Arrest of Jesus.
John does not mention the agony, Judas’ kiss, or the disciples’ flight. He focuses on highlighting the majestic nature of Jesus. His declaration, “I am,” which is unmatched in the Synoptics and repeated three times (5, 6, 8), reveals His divinity—a theophany that causes those seeking Him to fall prostrate before God. The reaction of His opponents reflects that described in the psalms of enemies of the persecuted righteous (6:10; 27:2; etc.). Jesus asserts His authority: “If you are looking for me, let these go” (8). He is the good Shepherd who willingly lays down His life for His sheep (10:15.18). The Gospel invites us to follow Jesus into the voluntary passion of the Son of God.
Jesus Before Annas – Peter’s Denials.
This episode does not constitute a real trial, as the high priest and the Sanhedrin had already decided on Jesus’ death. John mentions it because of the importance of Jesus’ statements. The interrogation is intentionally placed within Peter’s denials (17ff and 25-27) – something the synoptics do not include. This is not an oversight on the evangelist’s part; his goal is to show the stark contrast between betrayal and witness. Unlike the Synoptic Gospels, no specific details are provided about the Sanhedrin’s trial because, for the evangelist, the Jewish trial has lost all significance.
Jesus Before Pilate – Condemned to Death.
Jesus reveals his glory as both King and Truth, judging the world just as he himself is judged. For the evangelist, this scene is less about the political trial before the Roman magistrate and more about the major showdown between Jesus and the Jews. Jesus stands as the central point around which the Jews are judging themselves, and he is truly the one who judges each person because he is not recognized as a “witness to the truth.”