GENEVA BIBLE 1599
The Bible of the Pilgrims who founded America and also the Bible of the Reformation.
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1 In (1) (*) the (a) beginning (b) was (c) the Word, and the Word was (d) with (♣) God, and the (e) Word was God.
(1) The Son of God is of one, and the selfsame eternity or everlastingness, and of one and the selfsame essence or nature, with the Father.
(*) Or, before the beginning.
(a) From his beginning, as the Evangelist saith in 1 John
1:1; as though he said, that the world began not than to
have his being, when God began to make all that was made;
for the word was even then when all things that were made,
began to be made, and therefore he was before the beginning
of all things.
(b) Had his being.
(c) This word, That, pointeth out unto us a peculiar and
choice thing above all others, and putteth a difference
between this Word, which is the Son of God, and the Laws of
God, which otherwise also are called the word of God.
(d) This word (With) putteth out the distinction of persons
to us.
(♣) Christ is God before all time.
(e) This word (Word) is the first in order in the sentence,
and is that which the learned call (Subjectum) and this word
(God) is the latter in order, and the same which the learned
call (Predicatum.)
2 This same was (*) in the beginning with God.
(*) The Son is of the same substance with the Father.
3 (*) (2) All (f) things were made by it, and (g) (♣) without it (h) was made nothing that was made.
(*) Colossians 1:16 .
(2) The son of God declareth that same his everlasting
Godhead, both by the creating of all things, and also by the
preserving of them, and especially by the excellent gifts of
reason and understanding, wherewith he that beautified man
above all other creatures.
(f) Paul expoundeth this place, in Colossians 1:15-16 .
(g) That is, as the Father did work, so did the Son work
with him; for he was fellow worker with him.
(♣) No creature was made without Christ.
(h) Of all those things which were made, nothing was made
without him.
4 (i) In it (k) was (*) life, and the life was (l) the (♣) light of men.
(i) That is, by him; and it is spoken after the manner of
the Hebrews, meaning thereby that by his force and working
power all life cometh to the world.
(k) To wit, even then, when all things are made by him, for
else he would have said, Life is in him, and not life was.
(*) Whereby all things are quickened and preserved.
(l) That force of reason and understanding, which is kindled
in our minds, to knowledge him, the author of so great a
benefit.
(♣) The life of man is more excellent than of any other creature, because it is joined with light and understanding.
5 (3) And that light shineth in (*) the darkness, and the darkness (m) comprehended it not.
(3) The light of men is turned into darkness, but yet so that there is clearness enough to make them without excuse.
(*) Man’s mind is full of darkness because of the corruption
thereof.
(m) They could not perceive nor reach unto it, to receive
any light of it, no, they did not so much as acknowledge
him.
6 ¶ (*) (4) There was a man sent from God, whose name was John.
(*) Matthew 3:1; Mark 1:4; Luke 3:2 .
(4) There is another more full manifestation of the Son of God, to the consideration whereof men are in good time stirred up, even by John's voice, who is as it were the herald of Christ.
7 This same came for a witness, to bear witness of the light, that all men (n) through him might believe.
(n) Through John.
8 He was not (o) the light, but was sent to bear witness of the light.
(o) That light which we spake of, to wit, Christ, who only can lighten our darkness.
9 (5) This was (p) the true light, which lighteth every man that (*) cometh into the world.
(5) When as the Son of God saw, that men did not acknowledge
him by his works, although they were endued with
understanding (which he had given to them all) he exhibited
himself unto his people to be seen of them with their
corporal eyes; yet neither so did they acknowledge him, nor
receive him.
(p) Who only and properly deserveth to be called the light,
for he shineth of himself and borroweth light of none.
(*) Or, are born.
10 (q) He was in the world, and the world was (*) made by him, and the world (♣) knew him not.
(q) The person of the Word, was made manifest even at that time when the world was made.
(*) Hebrews 11:3 .
(♣) Because they did not worship him as their God, Romans 1:21; Acts 14:15 .
11 He came (r) unto (*) his own, and his own received him not.
(r) The Word shewed himself again, when he came in the flesh.
(*) To the Israelites who were his peculiar people.
12 (6) But as many as received him, to them he gave (s) (*) prerogative to be the sons of God, even to them that believe in his Name.
(6) The Son being shut out by the most of his people, and
acknowledged but of a few, doth regenerate them by his own
virtue and power, and receiveth them into that honor which
is common to all the children of God, that is to be the sons
of God.
(s) He vouchsafed to give them this prerogative to take them
to be his children.
(*) Meaning privilege, or dignity.
13 Which are born not of blood, nor of the (t) will of the flesh, nor of the will of man, but of God.
(t) Of that gross and corrupt nature of man, which is throughout the Scriptures set as enemy to the Spirit.
14 (*) (7) And the Word was made (u) (♠) flesh, and (x) dwelt among us, (and we (♣) saw the (y) glory thereof, (z) as the glory of the only begotten Son (♥) of the Father) (a) (♦) full of grace and truth.
(*) Matthew 1:16 .
(7) That Son, who is God from everlasting, took upon him
man's nature, that one and the selfsame might be both God
and man, which manifestly appeared to many witnesses, that
saw him amongst whom he was conversant, and unto whom by
sure and undoubted arguments he shewed both his natures.
(u) That is, man, so that the part is taken for the whole,
by the figure Synecdoche; for he took upon him all our whole
nature, that is to say, a true body, and a true soul.
(♠) He was formed and made man by the operation of the holy
Ghost without the operation of man.
(x) For a season, and when that was ended, he went up into
heaven; for the word which he useth, is taken from tents,
and yet notwithstanding, his absence from us in body is not
such, but that he is always present with us, though not in
flesh, yet by the virtue of his spirit.
(♣)
Matthew 17:2; 2 Peter 1:17 .
(y) The glory which he speaketh of here, is that
manifestation of Christ his majesty, which was as it were
laid open before our eyes when the Son of God appeared in
flesh.
(z) This word (as) doeth not in this place betoken a
likeness, but the truth of the matter, for his meaning is
this, that we saw such a glory, as beseemed and was meet for
the true and only begotten Son of God, who is Lord and King
over all the world.
(♥) Or, proceeding from the Father.
(a) He was not only a partaker of grace and truth, but was
full of the very substance of grace and truth.
(♦) Colossians 1:19; Colossians 2:9 .
15 ¶ (8) John bare witness of him, and cried, saying, This was he of whom I said, He that cometh (b) after me, is preferred before me, for he was (c) (*) before me.
(8) John is a faithful witness of the excellency of Christ.
(b) That is, He before whom I am sent to prepare him the
way, so that these words are referred to the time of his
calling, and not of his age, for John was six months older
than he.
(c) This sentence hath in it a turning of the reason as we
call it, as who would say, a setting of that first which
should be last, and that last which should be first, for in
plain speech this it is; He that cometh after me, is better
than I am, for he was before me. The like kind of turning
the reason we find in Luke 7:47; many sins are forgiven her,
because she loved much, which is thus much to say, she loved
much, because many sins are forgiven her.
(*) Or, more excellent than I.
16 (*) (9) And of his fullness have all we received, and (d) (♣) grace for grace.
(*) Colossians 1:19; Colossians 2:9 .
(9) Christ is the most plentiful fountain of all goodness,
but then he poured out his gifts most bountifully, when as
he exhibited and shewed himself to the world.
(d) That is, grace upon grace, as a man would say graces
heaped one upon another.
(♣) More abundant grace than by Moses.
17 For the Law was given by Moses, but grace and truth came by Jesus Christ.
18 (10) (*) No man hath seen God at any time; the only begotten Son, which is in the (e) (♣) bosom of the Father, he hath (f) (♠) declared him.
(10) The true knowledge of God proceedeth only from Jesus Christ.
(*) 1 Timothy 6:16; 1 John 4:12 .
(e) Who is nearest to his Father, not only in respect of his
love towards him, but by the bond of nature, and for that
union or oneness that is between them, whereby the Father
and the Son are one.
(♣) Meaning he is most dear, and straitly joined to his
Father, not only in love, but also in nature and union.
(f) Revealed him, and shewed him unto us, whereas before he
was hid under the shadows of the Law, so that the quickness
of the fight of our minds was not able to perceived him; for
whosoever seeth him, seeth the Father also.
(♠) And so God that before was invisible, was made, as it were, visible in Christ.
19 ¶ (11) Then this is the record of John, when the Jews sent Priests and Levites from Jerusalem to ask him, Who art thou?
(11) John is neither the Messiah, nor like to any of the other Prophets, but is the herald of Christ, who is now present.
20 And he (g) confessed and (h) denied not, and said plainly, I (*) am not the Christ.
(g) He did acknowledge him, and spake of him plainly and
openly.
(h) This rehearsing of one and the selfsame thing, though in
divers words, is used much of the Hebrews, and it hath great
force; for they used to speak one thing twice, to set it out
more certainly and plainly.
(*) Acts 13:25 .
21 And they asked him, What then? Art thou Elijah? And he said, (i) I am not. Art thou (k) the (*) Prophet? And he answered, No.
(i) The Jews thought that Elijah should come again before
the days of the Messiah, and they took the ground of that
their opinion out of Malachi 4:5; which place is to be
understood of John, Matthew 11:14 . And yet John denieth
that he is Elijah, answering them indeed according as they
meant.
(k) They enquire of some great Prophet, and not of Christ,
for John denied before, that he is Christ, for they thought
that some great Prophet should be sent like unto Moses,
wresting to that purpose that place of Deuteronomy 18:15;
which is to be understood to all the company of the Prophets
and ministers, which have been and shall be to the end, and
especially of Christ, who is the head of all Prophets.
(*) Whom they looked for to be such one as Moses was, Deuteronomy 18:15 .
22 Then said they unto him, Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself?
23 He said, I (*) am the voice of him that crieth in the wilderness, Make straight the way of the Lord, as said the Prophet Isaiah.
(*) Isaiah 40:3; Matthew 3:3; Luke 3:4 .
24 (12) Now they which were sent, were of the Pharisees.
(12) Christ is the author of baptism, and not John; and therefore the force thereof consisteth not in John, who is the minister, but wholly in Christ the Lord.
25 And they asked him, and said unto him, (l) Why baptizest thou then, if thou be not the Christ, neither Elijah, nor the Prophet?
(l) Hereby we may prove that the Jews knew there should be some change in religion under Messiah.
26 John answered them, saying, I baptize with water, but there is one (m) among you, whom ye know not.
(m) Whom all the world seeth not, and is even amongst you.
27 (*) He it is that cometh after me, which is preferred before me, whose shoe latchet I am not worthy to unloose.
(*) Matthew 3:11; Mark 1:7; Luke 3:16; Acts 1:5; Acts 11:16; Acts 19:4 .
28 These things were done in Bethabara beyond Jordan, where John did baptize.
29 ¶ (13) The next day John seeth Jesus coming unto him, and saith, Behold (n) the Lamb of God, which (o) taketh away the (p) (*) sin of the world.
(13) The body and truth of all the sacrifices of the Law, to
make satisfaction for the sin of the world, is in Christ.
(n) This word (That) which is added, hath great force in it,
not only to set forth the worthiness of Christ, and so to
separate him from the Lamb which was a figure of him, and
from all other sacrifices of the Law, but also to bring into
our mind the Prophecies of Isaiah and others.
(o) This word of the present time signifieth a continual
act, for the Lamb hath this virtue proper unto him, and
forever, to take away the sins of the world.
(p) That is, that root of sins, to wit, our corruption, and
so consequently, the fruits of sins, which are commonly
called in the plural number sins.
(*) Signifying the original sin, which is the fountain of all sins and therewith all other sins.
30 This is he of whom I said, After me cometh a man, which is preferred before me, for he was before me.
31 And (q) I knew (*) him not, but because he should be declared to Israel, therefore am I come, baptizing with water.
(q) I never knew him by face before.
(*) That is, by sight, but only by the revelation of God.
32 (14) So John bare record, saying, I saw (*) the Spirit come down from heaven, like a dove, and it abode upon him,
(14) Christ is proved to be the Son of God, by the coming down of the holy Ghost, by the Father's voice, and by John's testimony.
(*) Matthew 3:16; Mark 1:10; Luke 3:22 .
33 And I knew him not, but he that sent me to baptize with water, he said unto me, Upon whom thou shalt see the Spirit come down, and tarry still on him, that is he which baptizeth with the (*) holy Ghost.
(*) Who giveth the virtue and effect to baptism, accomplishing that thing which is thereby represented.
34 And I saw, and bare record that this is (r) the Son of God.
(r) This word (That) pointeth out unto us some excellent thing, and maketh a difference between Christ and others, whom Moses and the Prophets commonly call the sons of God, or the sons of the most high.
35 ¶ (15) The next day, John stood again, and two of his disciples.
(15) John gathereth disciples, not to himself, but to Christ.
36 (16) And he beheld Jesus walking by, and said, Behold the (*) Lamb of God.
(16) Christ is set before us to follow not as a vain shadow, but as our Mediator.
(*) He alludeth to the Paschal lamb, which was a figure of Christ.
37 (17) And the two disciples heard him speak, and followed Jesus.
(17) In this first gathering of the disciples we have shewed unto us, that the beginning of salvation is from God, who calleth us unto his Son by the ministry of his servants; whom (so preventing us) we must also hear, and follow him home, that being instructed by him, we may also instruct others.
38 Then Jesus turned about, and saw them follow, and said unto them, What seek ye? And they said unto him, Rabbi, (which is to say by interpretation, Master) (s) (*) where dwellest thou?
(s) Where is thy lodging?
(*) Or where is thy lodging? Or whither goest thou? For he dwelled in Nazareth, and was there as a stranger.
39 He said unto them, Come, and see. They came and saw where he dwelt, and abode with him that day, for it was about the (t) (*) tenth hour.
(t) The night grew on.
(*) That was, two hours before night.
40 Andrew, Simon Peter’s brother, was one of the two which had heard (*) it of John, and that followed him.
(*) How John said, that Jesus was the Lamb of God.
41 The same found his brother Simon first, and said unto him, We have found that Messiah which is by interpretation, that (u) Christ.
(u) That is, anointed, and King after the manner of the Jewish people.
42 And he brought him to Jesus. And Jesus beheld him, and said, Thou art Simon the son of Jona; thou shalt be called Cephas, which is by interpretation (*) a stone.
(*) Or, Petrus.
43 ¶ The day following, Jesus would go into Galilee, and found Philip, and said unto him, Follow me.
44 Now Philip was of Bethsaida, the city of Andrew and Peter.
45 (18) Philip found Nathanael, and said unto him, We have found him of whom (*) Moses did write in the Law, and the (♣) Prophets, Jesus of Nazareth, the son of Joseph.
(18) The good endeavors even of the unlearned, God doeth so allow, that he maketh them masters to the learned.
(*) Genesis 49:10; Deuteronomy 18:18 .
(♣) Isaiah 40:10, Isaiah 45:8; Jeremiah 23:5; Jeremiah 33:14; Ezekiel 34:25; Ezekiel 37:24; Daniel 9:24 .
46 (19) Then Nathanael said unto him, Can there any (*) good thing come out of Nazareth? Philip said to him, Come, and see.
(19) We must especially take heed of false presumptions, which shut up against us the entrance to Christ.
(*) Those things which are contemptible to the world, are esteemed and preferred of God; and those things which the world preferreth, God abhorreth.
47 (20) Jesus saw Nathanael coming to him, and said of him, Behold indeed an Israelite, in whom is no guile.
(20) Simple uprightness discerneth the true Israelites from the false.
48 (21) Nathanael said unto him, Whence knewest thou me? Jesus answered, and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.
(21) The end of miracles is to set before us Christ the Almighty, and also the only author of our salvation, that we may apprehend him by faith.
49 Nathanael answered, and said unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
50 Jesus answered, and said unto him, Because I said unto thee, I saw thee under the fig tree, (*) believest thou? Thou shalt see greater things than these.
(*) Or, thou believest.
51 And he said unto him, Verily, verily, I say unto you, Hereafter shall ye see heaven (♣) open, and the Angels of God (*) (x) ascending, and descending upon that Son of man.
(♣) Christ openeth the heavens, that we may have access to God, and maketh us fellows to the Angels.
(*) Genesis 28:12 .
(x) By these words, the power of God is signified which should appear in his ministry by the angels serving him as the head of the Church.
1 Corinthians 14:8
And also if the trumpet give an uncertain sound, who shall prepare himself to battle?
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Before, and many years after the KJV was printed, the GENEVA BIBLE was the People's Choice, but an ungodly King made it illegal to publish it any longer: http://www.reformedreader.org/gbn/igb.htm
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