Version and Footnotes Written By Thomas Perez. Footnotes Originally Written 2009. Updated 2014, 2019. Copyright 2009.
The Word of God
A. The Word
1 Within these beginnings was our Word. This Word came out from God. Therefore God was this Word. (Cr1)
2 This Word was before all beginnings; out from God. (Cr2)
3 All things came out from our Word; without our Word nothing exists. (Cr3)
4 Our Word has life; our true inner life becomes our light. (Cr4)
5 Our light shines through our dark side; our dark side does not comprehend our light. (Cr5)
6 God sent pure Water; bearing witness, seeing Light. (Cr6)
7 Our waters came forth from our wombs, great witnesses; bearing witness, pointing toward our True Light. All humanity will believe our Lord Jesus Christ. (Cr7)
8 Our light; different from our True Light, has been sent as chosen witnesses bearing testimony. Our testimony bears only Christ Jesus. (Cr8)
9 Our one True Light, which lights every man within our worldly testimonies. (Cr9)
10 Jesus Christ was among us. Our world was made through Christ. Worldly principalities did not know Christ nor Jesus’ Word. (Cr10)
11 Coming toward us, our ego knew not our Maker, our Word; Jesus Christ. (Cr11)
12 Yet, many received Jesus Christ. Receiving authority, all was given power; becoming sons into God, even toward all humanity who may believe our Word: Jesus Christ. (Cr12)
13 Which were born, not through blood, nor our ego; or our flesh, nor through our brothers will. Our new spiritual birth comes only from God. (Cr13)
14 Our Word, Jesus Christ, became physical. Our Word dwelt among us. Beholding glory before our eyes, glory came out from our Father God; begotten out from our Father, having grace, accompanied with truth. (Cr14)
B. The Testimony of Our Waters (John)
15 Our earthly water bore witness concerning Christ. It cried saying, Christ comes after our former age. An age which no longer exists. Christ preferred before our ego: Christ was before our ego. (Cr15)
16 Christ, having fulness therein, shared all with us. Grace was multiplied. (Cr16)
17 Our law was given through Moses, however grace accompanied with truth came through Jesus Christ. (Cr17)
18 No man has seen God at any time, except God’s only begotten Son, which comes directly from Father’s insides. Father declares Christ Jesus. (Cr18)
C. Questioning the Prologue
19 Our testimony was asked, even now, from where does our authorities come from? (Cr19)
20 Our hearts confess, denying not our Christ, yet confessing our part, continually citing, our being lesser than Christ, hence not from Christ. (Cr20)
21 Yet many still ask; What then? Did our fires come? We said, no. Some cite; “prophets have come!” We answered, No. (Cr21)
22 Worldly principalities confused asked us our name, thinking as former ages thought, ego predominate. (Cr22)
23 Our voices answered; crying as one carried about through wildernesses citing, make all paths straight; our God comes closer: Our fires speak truth. (Cr23)
24 Our world sends many, seeking answers. Seeking truth. (Cr24)
25 Ego asked, how did our Waters baptize many, since Christ, nor any prophet under Christ, like Elias, came forth from our lips? (Cr25)
26 Our lips answered saying; Our Waters baptize through virtue. However, behold one stands among men, whom many do not know yet. (Cr26)
27 This one sojourned among us; made into flesh existed before us who’s sandels our hands should not touch; our unworthy hands. (Cr27)
28 These things took place from God’s bosem, beyond any river or sea. (Cr28)
D. Confirmation of the Waters (John)
29 Then our Waters saw Jesus coming toward us: Behold our Lamb which came fourth out from God takes away all sin. (Cr29)
30 This Man, this lamb, came before us all. Prefer this Man over our earthly birthed waters. Our Waters symbolize truth with godly cleanliness. (Cr30)
31 Yet even our own fold knew Christ not. Only through manifestation within our present world Christ became known. Therefore our baptism revealed our true testimony concerning Christ. (Cr31)
32 Our record confirms Jesus Christ, humanities salvation; descending from Heaven, all doves aboded upon Jesus. (Cr32)
33 Yet humanity still did not know Christ: However, God sent us into waters, baptizing us through pure Waters; revealing toward us whom where God’s Spirit decends, shall God remain. Remaining on Christ, our Holy Spirit dwells forever. (Cr33)
34 Bearing record: Our Son from God does. (Cr34)
35 One day after our Waters stood still along came two new disciples;
36 Looking upon Jesus walking, our Waters cried, Behold our Lamb from God! (Cr36)
E. The First Disciples
37 Our two new disciples heard Jesus speak: Our two disciples followed Christ. (Cr37)
38 Then Jesus turned; saw our disciples following after Christ, knew our seeking thoughts; thoughts on dwelling places. (Cr38)
39 Jesus says “Come, see.” Our humanities saw where Christ dwelt. Abiding with Christ on our tenth hour did our humanity rested. (Cr39)
40 Man, which once followed our true Waters, shared our brothers stone. (Cr40)
41 Man found our stone, let us all shout, our Messiah has come! Our Christ! (Cr41)
42 Our stone came toward Jesus. Jesus beheld our stone from our gracious God. Jesus named our stone Ecclesia. (Cr42)
43 Jesus then found our lover inside us. Jesus said, “Follow Christ Jesus inside.” (Cr43)
44 Our lover came from Man, which came from our stone cities. (Cr44)
45 Our lover found God/El. Our fold shouted citing, our Messiah whom Moses’ law did write about, whom our prophets also point toward; Jesus from Nazareth, son from Joseph, yet from God/El. (Cr45)
46 God/El said, can anything good come out from Nazareth? Our lover said, come; look, see. (Cr46)
47 When Jesus saw God/El coming, Jesus said, “Behold our contender with El. Indeed, whom no guile exists!” (Cr47)
48 God/El said, No guile? How? Jesus said, “Before our lover called toward God/El, our family saw God sitting under fig trees.” (Cr48)
49 God/El answered saying; Master, Son from God; forever shall Jesus be king over contenders from Father God. (Cr49)
50 Jesus answered saying, “Because our family saw God sitting under fig trees, many believe. Yet greater things shall all men see above this.” (Cr50)
51 Jesus also said, “Verily, verily; hereafter all shall see Heaven open. Angels ascending, angels descending; all on our Son from Man.” (Cr51)
Cr1. Jn 17:5, I Jn 1:1, 5:20, Rev 19:13. Cr2. Gen 1:1. Cr3. Col 1:16-17. Cr4. Jn 8:12, 9:5, 12:46. Cr5. Jn 3:19. Cr6. Matt 3:1-17. Cr7. Matt 18:16, 20, Jn 3:16, 25-36, 5:33-35. Cr8. Isa 9:2, 49:6. Cr9. Isa 49:6. Cr10. Heb 1:2. Cr11. Lk 19:14. Cr12. Gal 3:26. Cr13. I Pet 1:23. Cr14. Isa 40:5, Jn 8:32, 14:6, 18:37, Gal 4:4, Heb 2:11. Cr15. Matt 3:11, Jn 3:32, Col 1:17. Cr16. Col 1:19, 2:9. Cr17. Ex 20:11, Jn 8:32, 14:6, 18:37, Rom 5:21, 6:14. Cr18. Ex 33:20, Jn 1:14, I Jn 1:1-2, 2:22, 4:1-4, 9. Cr19. Jn 5:33. Cr20. Lk 3:15. Cr21. Deut 18:15,18. Cr22. Heb 1:1, Gal 4:4. Cr23. Isa 40:3, Matt 3:3. Cr24. I Cron 22:19, Psa 14:2, Job 7:21, Pro 8:17, 29:26, Isa 1:18, 55:6-7, Jere 23:19, Hos 10:12, Zep 2:3, Matt 7:7-8, Lk 11:9-10, Acts 17:27, Heb 11:6. Cr25. Isa 53:1. Cr26. Mal 3:1, Matt 3:11. Cr27. Acts 19:4. Cr28. Judg 7:24. Cr29. I Pet 2:24, Rev 5:6-14. Cr30. Isa 53:4-7, Jn 3:3-7, Col 1:14-16. Cr31. Psa 132:12, Matt 3:6, Jn 5:34, 8:17, Gal 4:4. Cr32. Mk 1:10. Cr33. Isa 42:1, 61:1, Matt 3:11. Cr34. Psa 2:7, Matt 27:43, Mk 14:61-62, Lk 1:35, Jn 11:27, Heb 1:2, 5-8, I Jn 5:7. Cr36. Jn 1:29. Cr37. Matt 4:20-22. Cr38. Matt 25:34, Lk 16:22-23, 23:42-43, I Cor 2:9. Cr39. Matt 11:28. Cr40. Matt 4:18. Cr41. Matt 16:18, I Pet 2:8, Eph 2:19-22. Cr42. Matt 16:18. Cr43. Jn 6:5, 12:21-22, 14:8-9. Cr44. Jn 12:21. Cr45. Gen 32:22-32, Zech 6:12, Matt 2:23, Lk 3:23, 24:27, Jn 21:2. Cr46. Jn 7:41-42, 52. Cr47. Gen 32:22-32, Psa 32:2, 73:1. Cr48. Matt 21:21, Lk 13:6-7, 21:29, Jam 3:12, Rev 613. Cr49. Psa 2:7, Matt 14:33, 21:5. Cr50. Isa 56:5, Gal 3:26, Phil 3:20. Cr.51. Gen 28:12.
Notations: John the Baptist is replaced by waters – of the womb and Waters capitalized. Depending on the citation, Waters signify our baptism in Christ. Andrew is replaced by Man. Peter is replaced by stone. Philip is replaced by lover. Nathaniel is replaced by God/El. Israel is replaced by contenders of God.
Vs. 1-14. By deductive reasoning we can clearly understand that John expresses Hellenistic and Gnostic elements in this book. Though the book itself is not Gnostic in its overall message, it does however express Gnostic connotations; the ‘Logos’, the ‘Light, etc. In this most glorious passage, John describes Jesus Christ like no one had ever described to Him before in connection with canonical writings. The term ‘Word’ in Greek is ‘Logos’ which generally has many interpretations, abstractions, or personifications. The Logos can mean; “Reason,“ “I say,” “an expectation,“ “the speech,“ “an account,“ “a plea,“ or “an opinion.“ The text when understood in this context, can clearly be viewed as, “In the beginning was “Reason” or “the Reason,” “an expectation,“ “the speech,“ “an account,“ “a plea,“ or “an opinion“ was with God and “Reason,“ or “the Reason,” an expectation,“ “the speech,“ “an account,“ “a plea,“ or “an opinion“ was God, or God was “The Reason,” “an expectation,“ “speech,“ “an account,“ “a plea,“ or “an opinion.“ The phrase “I say” can be viewed in the same manner and essence as the phase “Thus saith the Lord.” John 1:1 can easily be understood by the practicality of Wisdom as; “In the beginning was the declaration, “thus saith the Lord” and declaration was with God and the declaration was God.” For the Logos has declared Him (Vs. 18). This Reason/Logos/Thought, manifested itself in three aspects, or forms, if you will. They include; the Mind (Nous – the Gnostic term for Mind and Soul), the Spirit (Pneumatic – one who identifies with the Spirit as demonstrated in Jn 15:26, 16:7, I Jn 4:2 and Body (the Hylic or Sarkic, meaning fleshly. It is the body of the material world and its own intellect – psychic). No orthodox theologian can deny this simple explanation concerning the Soul, Spirit and Body of Jesus Christ. It proves Jesus’ humanity. It comes forth from the Father and is also united with the Father (Jn 8:58, 10:30, 14:9, 10-11, 16:16, 28, 17:21) and yet desires to reunite with Him (Jn 16:28, 17:5), as it, ‘The Logos,’ always had been before (Jn 1:1-2, Col 1:12-17).
In the Hindu faith the “Word” is the Supreme Brahman. “Prajapathi vai agre asset” – In the beginning was Prajapthi, the Brahman – the God, “Tasya Vag divitiya Aseet” with whom was the Word; “Vag vai parama Brahman” and the Word was the very Supreme Brahman – the God. The identity or the personification of the Logos, according to Scripture, philosophy, and logic is possessed, brought forth or created (as in its manifestation to all flesh), established from everlasting, and from the beginning (Mic 5:2, Pro 8:22-23). Reason/Wisdom was beside Him as a Master Craftsman (Pro 8:30). We are to seek, listen, and find Him in order to obtain favor of the Father (Gen 18:3, Ex 12:36, Job 10:12, Psa 41:11, Pro 8:17, 32, 35, 12:2). Even Jesus, during His earthly ministry, found favor with the Father (Lk 2:52). We are to eat of its bread and wine mixed (Pro 9:5, Matt 26:26-29, Mk 14:22-25, Lk 22:16-20, Jn 6:48-51, I Cor 11:23-26). Many associate the Wisdom/Reason of God with Sophia (Pro 3:13-18, 9:1, Lk 7:35, Col 1:16-17). Wisdom is justified of all her children for she is begotten of God, from God, and therefore must be God. Wisdom is the spiritual acknowledgment of divine Reason (Deut 32:29, Job: 5:27, 8:8, 10, 12:2, 3, 7-13, 16-17, 22). Wisdom is personification revealed (Pro 1:20-33, 8:1-36, 9:1-18). Wisdom is the inspiration of the Almighty – it is the very breath of God (Job 32:8, 33:4). Wisdom therefore being a by-product of the Spirit entails eternality. The Logos incarnate (the Homoousios – in Gk, “of the very same substance” is “very God of very God”). There can be no other real explanation when speaking of Wisdom/Reason. The influence of the Logos enabled the Hellenistic Jews and Greco-Roman philosophers to grasp the meaning of its predecessors; Socrates, Plato, Philo, and others who thought doctrines compatible to Jewish, Christian, and Gnostic Christian theologies.
The following is a list of philosophical and theological thoughts concerning the Logos: Heraclitus (circa 535-475 BC) defined Logos as order and knowledge. Suggested a universal Logos concept outside independent thought and social structure. The Pre-Socratic world of ancient Greece was divided concerning perception. For some the explanation of life was best explained through nature, as was the case of Thales. Thales used the argument from Logos or Reason as a means to express the reality rather than its mythos. However, even reality can spawn mythos. Yet, the Logos eradicates that because the Logos is many attributes as described above. Others used supernatural explanations, often clouts them in philosophical rhetoric rather than myth or religion. Aristotle and Plato gave the Logos reason. It is to be acquainted with “the speech.” They gave it “Rhema” which means “a thing said” or “utterance.” Here “Rhema” can be used to express revelation, as in revelation from the Holy Spirit. Where as the Logos is interpreted as the written Word of God. The distinction is debatable. The Stoics (beginning with Zeno Citium C. 300 BC) identified the Logos with active reason, thus conceived as material (Vs. 14, Isa 7:14, Matt 1:23, I Tim 3:16, I Jn 1:1-2). The Logos becomes the substance in order to relate the “Reason.“ The spiritual principle to which all activity is owed. For the Stoics, anima mundi is the Logos. The connection to all living things (Mal 2:10, Col 1:16-17). It is a principle, a principle not emanating, but pervading the entire cosmos as the “spermatikos,” a term and expression used in Neo-Platonism (a school of thought which began in the 3rd cent pertaining to mystical philosophy, Egyptian and Jewish theology). Philo (circa 20BC-50AD) expressed the Logos as an intermediary bridge to bring God (the highest of thought and virtue) and the material imperfect matter together in unison. The highest of the virtue (God) was expressed through what Philo called “the Firstborn of God – His Logos. The term was often used in Hellenistic Jewish philosophy. The term First-born should not be confused with the idea of One that is created. God can not create God, that would cause a cancellation of its former self. However, God can beget Homoousios. God can also bestow the title “god” to all flesh (Psa 82:6). The Homoousios is the “prototokos” (First-born as described in the Greek in Col 1:15). One who is priority and preeminence, not one that is created.
The concept of the Logos is similar to a domino effect. God is the Logos, the Logos is God, man receives the Logos (reasons with it), and became gods – albeit, imperfect sons and daughters of God, earning the title “gods“ (Gen 3:5). Now, man must be born again through the Eternal Spirit, the breath of God and by the process of reconciliation; of which the latter has taken its course already when Jesus declared, “it is Finished!” It is the conscience decision to give up our ungodly “god-hood” and obtain the Logos (the Christ). “Now, if a man worships another deity, thinking, “He is one and I am another,” he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish to the owner; how much more so when many are taken away! Therefore it is not pleasing to the gods that men should know the truth” (Brihadaranyaka Upanishad 1,4,10). This obtaining or knowledge (as the Gnostics would coin it) is through and by the First-born, and that First-born, according to John, is Jesus Christ. We need to return to the Logos, the unblemished Logos (I Pet 2:21-22, 4:1) and claim its virtue and wisdom. Wisdom has no defects – it is a guide – the very Holy Spirit of God, by which we are born again and renewed (Jn 3:3-7, Titus 3:5-8). We all have a bit of Gnosticism in us if we adhere to John 1:1-14. However, and most unfortunately, we have those that would express the Logos as One that is without – some where out there – than reigning in the human heart, where Christ is seated.
A schism of humanity Is demonstrated by those that would cause divisions between the ranks of the godly and the unrighteous by declaring Jesus Christ as being “out there.“ The godly (the saints of God) claim to have found Christ, other saints claim to have been chosen by Christ from “out there.” This type of soteriology (through Scripturally defensible, as in the free-will mode or predestined mode) is a salvation based upon a selfish want (a trade off, or one of ultimate favoritism on God‘s part). It is a salvation dependant upon an individuals view of impending apocalyptic cataclysms. It is a salvation based upon ignorance. Ignorance concerning the true nature of salvation. Meanwhile; the ungodly, the sinners, remain as ripples in the water with no apparent purpose unless one of the two aforementioned means of soteriology takes place.
The good news pertaining to this paradox is that the light did shine and the darkness comprehended it not (Vs. 5). It did not understand, therefore it could not hold it. The darkness became illuminated. The life was (past tense – “it is finished”) the light of men (Vs. 4). Christ is the victor! Peace and good will is upon all men. For the Kingdom is within you, hence its King is in us already – we only need to realize this. Thus far man has realized that there is now no fundamental distinction between ethnic groups, Jews and Gentiles, circumcised and uncircumcised, male or female in reference to our humanities. But its religions, moralities, and ethics are produced by distinct socialized structures forming what is known as sectarianism and individualism. Distinctions are given to all! However, it is now become imperative that all the major religions of the world ultimately realize our basic fundamental and religious similarities. They must realize the fact that there is no distinction between the spiritual lower caste, the Brahmans, Shia’s or Sunni’s, saints or sinners – but only in deed, practice and outcome. Salvation is an Egalitarian system, not a patriarchal or complementarian work.
Sanctification on the other hand encourages law, order, social structure – with its ultimate aim of growth, renewal, refinement and even Godly retribution. Both Testaments are flooded with the do’s and do not’s of this life and the karmatic rewards and punishments based on those decisions. However its ultimate goal is remedial, not salvational. Hierarchal and institutionalized religions must begin to realize the gift of the Logos and allow it (instead of themselves – Rev 17:4) to be decked in fine gold, pearls and garments. We must destroy the schisms between saint and sinner. Between us and them. Between you and them. Only then would the Church (as in the Universal Church), the Judaic faith, the Islamic faith and Vedic faiths survive in their purist of virtues. The Church can no longer afford to keep the Logos (the Word) divided. The Church can no longer afford to be the Heresiologist, the Polemicists, the Prosecutor, or the Conquistador in reference to salvation. The great faiths must declare, “thou art saved,” as opposed to “thou must be saved.”
Although Hinduism has no concept of a fall, a rebellion against God, or a means to salvation from such a separation, they do have cycles and reincarnations where their actions are weighed and judged. Their faith is contingent upon works and how ones behaves in ones present cycle/reincarnation causing separations in their societies and local communities. The Brahmans, Kshatriyas, Vaishyas and the Shudras are the results of this separation. For a closer look at the caste system, see Introduction to Revelation.
Even Islam and Christianity were not spared of this system. On the subcontinent, Muslims were divided into classes; the Sheikh, Mughal, Pathan and Qureshi. Drawing from several sources; the Mughal (a Persianate Society/empire – ruling large parts of the Indian subcontinent until 1858) and Pathan (known as Afghans or Pathans – belonging to Afghanistan and Pakistan – of the Sunni persuasion) being of ethnic groups, more or less, while the Qureshi clan comes from the Arabian Peninsula. While Christianity, though united in creed (to a certain degree) contain many denominations; Christian Indians in general still observe a caste system from circa. 50 CE onward.
The Manusmrti reveals that the caste system is nothing more or less than names – 2/157. It is through their sacred text or Vedas (Word) that they are made whole or made fit for union with Brahman. “As rivers flow into the sea and in so doing lose name and form, so even the wise man, freed from name and form, attains the Supreme Being, the Self-luminous, the Infinite. He who knows Brahman becomes Brahman” (Mundaka Upanishad 3,2,8-9). For the Buddha it is said, “Ananda, you must be lamps unto yourselves. Rely on yourselves, and do not rely on external help. Hold firm to the truth as a lamp and a refuge, and do not look for refuge to anything beside yourselves. A brother becomes his own lamp and refuge by continually looking on his body, feelings, perceptions, moods and ideas in such a manner that he conquers the cravings and depressions of ordinary men and is always strenuous, self-possessed and collected in mind. Whoever among my disciples does this, either now or when I am dead, if he is anxious to learn, will reach the summit“…(Digha Nikaya 2,99-100). For the Buddhist, suffering is caused by desire and want or even thirst (to experience the higher virtue). “Oneself, indeed, is one’s savior, for what other savior could there be? With oneself well-controlled one obtains a savior difficult to find” (Dhammapada 160).
This is similar to finding the Kingdom of God or the Logos seated in ones heart. This can only be achieved by the study of such texts (a study of the Logos). Be it the Hebrew Scriptures, the New Testament, the Qur’an, or the Vedic texts; one Is to achieve union with God. They must declare Acts 16:31-33, Roman 10:9-10, 13, Surah 103:1-3 The Age – “In the name of Allah, the Beneficent, the Merciful. I swear by the time, Most surely man is in loss, Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience.“ 5.83 The Dinner Table – “And when they hear what has been revealed to the apostle you will see their eyes overflowing with tears on account of the truth that they recognize; they say: Our Lord! we believe, so write us down with the witnesses (of truth).” They must declare “belief” as a statement of something “true,“ a state of what “is.“ They must declare sanctification as its apocalyptic parallel. When this is accomplished; caste systems, religious bigotry, ignorance, want and perhaps the monetary system would become a thing of the past resulting in a New Logos of Idealism. After all, Idealism is a form of eschatology.
Eschatology then becomes an existential truth (a Spiritual Eschatology), while Preterism being its predecessor; bringing salvation from what was, Historicism brings salvation from what is, and Futurism brings salvation to its conclusion. Man will truly live without the desire to want because change would have taken place in the heart. A sort of free world charter. Perhaps that is why John cited Ch 3:16 before Vs. 17. For John, it is the cares of this world, the deeds of the flesh, and the covetousness (lust) of the eye that wrestles, contends, and prevents our true communion with the Logos and fellow man (I Jn 2:15-16). Perhaps this is why the Gnostics hated anything of fleshly substances – even to the point of denying the proto-orthodoxcal approach to the incarnation. Surah 9.24 The Immunity Says – “If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Apostle and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people.“ Change upon a granular scale must begin with the heart.