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1-5 1:1
jEn ajrch/' h\n oJ lovgo", kai;
oJ lovgo" h\n pro;" to;n qeovn, kai; qeo;" h\n oJ lovgo". 1:2
ou|to" h\n ejn ajrch/' pro;" to;n qeovn. 1:3 pavnta di
j aujtou' ejgevneto, kai; cwri;" aujtou' ejgevneto oujde; e&n.
o^ gevgonen 1:4 ejn aujtw/' zwh; h\n, kai; hJ zwh; h\n to;
fw'" tw'n ajnqrwvpwn. 1:5 kai; to; fw'"
ejn th/' skotiva/ faivnei, kai; hJ skotiva aujto; ouj katevlaben.
B 6-8 1:6 jEgevneto a[nqrwpo" ajpestalmevno" para; qeou', o[noma aujtw'/ jIwavnnh": 1:7 ou|to" h\lqen eij" marturivan, i^na marturhvsh/ peri; tou' fwtov", i^na pavnte" pisteuvswsin di j aujtou'. 1:8 oujk h\n ejkei'no" to; fw'", ajll j i&na marturhvsh/ peri; tou' fwtov".C 9-13 1:9 &Hn to; fw'" to; ajlhqinovn, o^ fwtivzei pavnta a[nqrwpon, ejrcovmenon eij" to;n kovsmon. 1:10 ejn tw'/ kovsmw/ h\n, kai; oJ kovsmo" di j aujtou' ejgevneto, kai; oJ kovsmo" aujto;n oujk e[gnw. 1:11 eij" ta; i[dia h\lqen, kai; oiJ i[dioi aujto;n ouj parevlabon. 1:12 o&soi de; e[labon aujtovn, e[dwken aujtoi'" ejxousivan tevkna qeou' genevsqai, toi'" pisteuvousin eij" to; o[noma aujtou', 1:13 oi^ oujk ejx aiJmavtwn oujde; ejk qelhvmato" sarko;" oujde; ejk qelhvmato" ajndro;" ajll j ejk qeou' ejgennhvqhsan. |
A’
14
Kai;
oJ lovgo" sa;rx ejgevneto kai;
ejskhvnwsen ejn hJmi'n, kai; ejqeasavmeqa th;n dovxan aujtou', dovxan wJ"
monogenou'" para; patrov", plhvrh" cavrito"
kai; ajlhqeiva".
|
Analysis of the Text:
| A
Logos
light
B John/witness C received light |
| A’
Logos
grace and truth
B' John/witness C' received grace and truth |
Notes:
1.
The central theme of both sections, vv. 1-13, 14-18, is the Logos,
in as much as it serves as the header for each section. Thus the central
theme of the entire prologue is Logos.
Understanding the main point of the prologue then will depend upon an accurate
understanding of this key term.
2. The boundary markers to the first section, vv. 1-13, is the repetition of the word light. In the second section, vv. 14-18, the repeated phrase grace and truth serves the same role.
3. The center strophe to each section focuses upon the witness of John the Baptist.
4. The movement in each section flows from the Logos through the witness of John to the response of receiving the Logos through John's witness.
5. The conceptual structure of the first section, vv. 1-13 is universal: the Logos and all of creation including humanity. The Logos manifests himself, is witnessed to by John, but only a very small segment of humanity responds with acceptance.
6. The step, advancement of thought to a new level, occurs in section two, vv. 14-18, where the Logos is received both Jew and Gentile in a fuller experience that brings the 'receiver' face to face with Almighty God himself.
7. The Logos reveals himself to the world in vv. 1-5 and is largely rejected inspite of John's witness. But in the section section, vv. 14-18, to those receiving the Logos He reveals himself dramatically as the Shekina glory of God who tabernacled with His people, v. 14 , and John's witness, v. 15, highlights that superior revelation. The second receiving section, vv. 16-18, opens up dramatically larger experiences of encounter.
8. Each of the three strophes of both sections contains an advancement of thought in the second section parallel to that in the first section.
9. Note the similar patterns in Strophes A and A'. In
Strophe A the two-fold emphasis is upon the relation of the Logos to God
(vv. 1-2) and then of the Logos to Creation (vv. 3-4). In Strophe A', a
similar emphasis is found with appropriate advancement of thought to section
2. The Logos manifests himself to the believing community in creation by
dwelling in their midst. But the impact of that dwelling is to reflect
God to the believing community, since He is the Shechinah
Glory of the Father.
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