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Selected Verse: John 1:9 - New American Standard Bible©

Verse	Translation	Text
Joh 1:9	New American Standard Bible©	There was the true Light which, coming into the world, enlightens every man.
	King James	That was the true Light, which lighteth every man that cometh into the world.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
lighteth every man, &c.--rather, "which, coming into the world, enlighteneth every man"; or, is "the Light of the world" (Joh 9:5). "Coming into the world" is a superfluous and quite unusual description of "every man"; but it is of all descriptions of Christ amongst the most familiar, especially in the writings of this Evangelist (Joh 12:46; Joh 16:28; Joh 18:37; Jo1 4:9; Ti1 1:15, &c.).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

lighteth every man, &c.--rather, "which, coming into the world, enlighteneth every man"; or, is "the Light of the world" (Joh 9:5). "Coming into the world" is a superfluous and quite unusual description of "every man"; but it is of all descriptions of Christ amongst the most familiar, especially in the writings of this Evangelist (Joh 12:46; Joh 16:28; Joh 18:37; Jo1 4:9; Ti1 1:15, &c.).

Notes on the Bible, by Albert Barnes, [1834]
That was the true Light - Not John, but the Messiah. He was not a false, uncertain, dangerous guide, but was one that was true, real, steady, and worthy of confidence. A false light is one that leads to danger or error, as a false beacon on the shores of the ocean may lead ships to quicksands or rocks; or an "ignis fatuus" to fens, and precipices, and death. A true light is one that does not deceive us, as the true beacon may guide us into port or warn us of danger. Christ does not lead astray. All false teachers do. That lighteth - That enlightens. He removes darkness, error, ignorance, from the mind. Every man - This is an expression denoting, in general, the whole human race - Jews and Gentiles. John preached to the Jews. Jesus came "to be a light to lighten the Gentiles," as well as to be the "glory of the people of Israel," Luk 2:32. That cometh into the world - The phrase in the original is ambiguous. The word translated "that cometh" may either refer to the "light," or to the word "man;" so that it may mean either "this 'true light that cometh' into the world enlightens all," or "it enlightens every 'man that cometh' into the world." Many critics, and, among the fathers, Cyril and Augustine, have preferred the former, and translated it, "The true light was he who, coming into the world, enlightened every man." The principal reasons for this are: 1. That the Messiah is often spoken of as he that cometh into the world. See Joh 6:14; Joh 18:37. 2. He is often distinguished as "the light that cometh into the world." Joh 3:19; "this is the condemnation, that light is come into the world." Joh 12:46; "I am come a light into the world." Christ may be said to do what is accomplished by his command or appointment. This passage means, therefore, that by his own personal ministry, and by his Spirit and apostles, light or teaching is afforded to all. It does not mean that every individual of the human family is enlightened with the knowledge "of the gospel," for this never yet has been; but it means: 1. That this light is not confined to the "Jews," but is extended to all - Jews and Gentiles. 2. That it is provided for all and offered to all. 3. It is not affirmed that at the time that John wrote all "were actually enlightened," but the word "lighteth" has the form of the "future." "This is that light so long expected and predicted, which as the result of its coming into the world, will ultimately enlighten all nations."

Notes on the Bible, by Albert Barnes, [1834]

That was the true Light - Not John, but the Messiah. He was not a false, uncertain, dangerous guide, but was one that was true, real, steady, and worthy of confidence. A false light is one that leads to danger or error, as a false beacon on the shores of the ocean may lead ships to quicksands or rocks; or an "ignis fatuus" to fens, and precipices, and death. A true light is one that does not deceive us, as the true beacon may guide us into port or warn us of danger. Christ does not lead astray. All false teachers do.

That lighteth - That enlightens. He removes darkness, error, ignorance, from the mind.

Every man - This is an expression denoting, in general, the whole human race - Jews and Gentiles. John preached to the Jews. Jesus came "to be a light to lighten the Gentiles," as well as to be the "glory of the people of Israel," Luk 2:32.

That cometh into the world - The phrase in the original is ambiguous. The word translated "that cometh" may either refer to the "light," or to the word "man;" so that it may mean either "this 'true light that cometh' into the world enlightens all," or "it enlightens every 'man that cometh' into the world." Many critics, and, among the fathers, Cyril and Augustine, have preferred the former, and translated it, "The true light was he who, coming into the world, enlightened every man." The principal reasons for this are:

1. That the Messiah is often spoken of as he that cometh into the world. See Joh 6:14; Joh 18:37.

2. He is often distinguished as "the light that cometh into the world." Joh 3:19; "this is the condemnation, that light is come into the world." Joh 12:46; "I am come a light into the world."

Christ may be said to do what is accomplished by his command or appointment. This passage means, therefore, that by his own personal ministry, and by his Spirit and apostles, light or teaching is afforded to all. It does not mean that every individual of the human family is enlightened with the knowledge "of the gospel," for this never yet has been; but it means:

1. That this light is not confined to the "Jews," but is extended to all - Jews and Gentiles.

2. That it is provided for all and offered to all.

3. It is not affirmed that at the time that John wrote all "were actually enlightened," but the word "lighteth" has the form of the "future." "This is that light so long expected and predicted, which as the result of its coming into the world, will ultimately enlighten all nations."

Vincent's Word Studies, by Marvin R. Vincent [1886]
That was the true light, etc. This passage is differently interpreted. Some join coming (ἐρχόμενον) with man (ἄνθρωπον), and render every man that cometh, as A.V. Others join coming with light, and render, as Rev., the true light - coming into the world. The latter is the preferable rendering, and is justified by John's frequent use of the phrase coming into the world, with reference to our Lord. See Joh 3:19; Joh 6:14; Joh 9:39; Joh 11:27; Joh 12:46; Joh 16:28; Joh 18:37. In Joh 3:19 and Joh 12:46, it is used as here, in connection with light. Note especially the latter, where Jesus himself says, "I am come a light into the world." Was (ἦν) is to be taken independently, there was, and not united in a single conception with coming (ἐρχόμενον), so as to mean was coming. The light was, existed, when the Baptist appeared as a witness. Up to the time of his appearance it was all along coming: its permanent being conjoined with a slow, progressive coming, a revelation "at sundry times and in diverse manners" (Heb 1:1). "From the first He was on His way to the world, advancing toward the incarnation by preparatory revelations" (Westcott). Render therefore as Rev., "There was the true light, even the light which lighteth every man, coming into the world." True (ἀληθινὸν) Wyc., very light (compare the Nicene creed, "very God of very God"). This epithet is applied to light only here and Jo1 2:8, and is almost confined to the writings of John. A different word, ἀληθής, also rendered true, occurs at Joh 3:33; Joh 5:31; Joh 8:13, and elsewhere. The difference is that ἀληθινόζ signifies true, as contrasted with false; while ἀληθινός signifies what is real, perfect, and substantial, as contrasted with what is fanciful, shadowy, counterfeit, or merely symbolic. Thus God is ἀληθής (Joh 3:33) in that He cannot lie. He is ἀληθινός (Th1 1:9), as distinguished from idols. In Heb 8:2, the heavenly tabernacle is called ἀληθινή, as distinguished from the Mosaic tabernacle, which was a figure of the heavenly reality (Heb 9:24). Thus the expression true light denotes the realization of the original divine idea of the Light - the archetypal Light, as contrasted with all imperfect manifestations: "the Light which fulfilled all that had been promised by the preparatory, partial, even fictitious lights which had existed in the world before." "Our little systems have their day; They have their day and cease to be: They are but broken lights of Thee, And Thou, O Lord, art more than they." Tennyson, In Memoriam. Lighteth (φωτίζει) See on shineth, Joh 1:5, and compare Luk 11:35, Luk 11:36. Every man (πάντα ἄνθρωπον) Not collectively, as in Joh 1:7, but individually and personally. The world (τὸν κόσμον) As in Joh 1:3, the creation was designated in its several details by πάντα, all things, so here, creation is regarded in its totality, as an ordered whole. See on Act 17:24; see on Jam 3:6. Four words are used in the New Testament for world: (1) γῇ, land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. (2) οἰκουμένη, which is a participle, meaning inhabited, with γῆ, earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Mat 24:14; see on Luk 2:1. Also in a physical sense, though used once of "the world to come" (Heb 2:5). (3) αἰών, essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times), and this course as corrupted by sin; hence the evil world. So Gal 1:4; Co2 4:4. (4) κόσμος, which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (Pe1 3:3); (b) the sum-total of the material universe considered as a system (Mat 13:35; Joh 17:5; Act 17:24; Phi 2:15). Compare Plato. "He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule" ("Gorgias," 508). (c) That universe as the abode of man (Joh 16:21; Jo1 3:17). (d) The sum-total of humanity in the world; the human race (Joh 1:29; Joh 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (Joh 7:7; Joh 15:18; Joh 17:9, Joh 17:14; Co1 1:20, Co1 1:21; Co2 7:10; Jam 4:4). This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin.

Vincent's Word Studies, by Marvin R. Vincent [1886]

That was the true light, etc.

This passage is differently interpreted. Some join coming (ἐρχόμενον) with man (ἄνθρωπον), and render every man that cometh, as A.V. Others join coming with light, and render, as Rev., the true light - coming into the world. The latter is the preferable rendering, and is justified by John's frequent use of the phrase coming into the world, with reference to our Lord. See Joh 3:19; Joh 6:14; Joh 9:39; Joh 11:27; Joh 12:46; Joh 16:28; Joh 18:37. In Joh 3:19 and Joh 12:46, it is used as here, in connection with light. Note especially the latter, where Jesus himself says, "I am come a light into the world." Was (ἦν) is to be taken independently, there was, and not united in a single conception with coming (ἐρχόμενον), so as to mean was coming. The light was, existed, when the Baptist appeared as a witness. Up to the time of his appearance it was all along coming: its permanent being conjoined with a slow, progressive coming, a revelation "at sundry times and in diverse manners" (Heb 1:1). "From the first He was on His way to the world, advancing toward the incarnation by preparatory revelations" (Westcott). Render therefore as Rev., "There was the true light, even the light which lighteth every man, coming into the world."

True (ἀληθινὸν)

Wyc., very light (compare the Nicene creed, "very God of very God"). This epithet is applied to light only here and Jo1 2:8, and is almost confined to the writings of John. A different word, ἀληθής, also rendered true, occurs at Joh 3:33; Joh 5:31; Joh 8:13, and elsewhere. The difference is that ἀληθινόζ signifies true, as contrasted with false; while ἀληθινός signifies what is real, perfect, and substantial, as contrasted with what is fanciful, shadowy, counterfeit, or merely symbolic. Thus God is ἀληθής (Joh 3:33) in that He cannot lie. He is ἀληθινός (Th1 1:9), as distinguished from idols. In Heb 8:2, the heavenly tabernacle is called ἀληθινή, as distinguished from the Mosaic tabernacle, which was a figure of the heavenly reality (Heb 9:24). Thus the expression true light denotes the realization of the original divine idea of the Light - the archetypal Light, as contrasted with all imperfect manifestations: "the Light which fulfilled all that had been promised by the preparatory, partial, even fictitious lights which had existed in the world before."

"Our little systems have their day;

They have their day and cease to be:

They are but broken lights of Thee,

And Thou, O Lord, art more than they."

Tennyson, In Memoriam.

Lighteth (φωτίζει)

See on shineth, Joh 1:5, and compare Luk 11:35, Luk 11:36.

Every man (πάντα ἄνθρωπον)

Not collectively, as in Joh 1:7, but individually and personally.

The world (τὸν κόσμον)

As in Joh 1:3, the creation was designated in its several details by πάντα, all things, so here, creation is regarded in its totality, as an ordered whole. See on Act 17:24; see on Jam 3:6. Four words are used in the New Testament for world:

(1) γῇ, land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical.

(2) οἰκουμένη, which is a participle, meaning inhabited, with γῆ, earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Mat 24:14; see on Luk 2:1. Also in a physical sense, though used once of "the world to come" (Heb 2:5).

(3) αἰών, essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times), and this course as corrupted by sin; hence the evil world. So Gal 1:4; Co2 4:4.

(4) κόσμος, which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (Pe1 3:3); (b) the sum-total of the material universe considered as a system (Mat 13:35; Joh 17:5; Act 17:24; Phi 2:15). Compare Plato. "He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule" ("Gorgias," 508). (c) That universe as the abode of man (Joh 16:21; Jo1 3:17). (d) The sum-total of humanity in the world; the human race (Joh 1:29; Joh 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (Joh 7:7; Joh 15:18; Joh 17:9, Joh 17:14; Co1 1:20, Co1 1:21; Co2 7:10; Jam 4:4).

This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Who lighteth every man - By what is vulgarly termed natural conscience, pointing out at least the general lines of good and evil. And this light, if man did not hinder, would shine more and more to the perfect day.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Which lighteth every man - As Christ is the Spring and Fountain of all wisdom, so all the wisdom that is in man comes from him; the human intellect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand Isa 60:1, Rise and shine, for thy Light is come, of the Messiah who was to illuminate Israel, and who, they believe, was referred to in that word, Gen 1:3, And God said, Let there be Light; and there was light. Let a Messiah be provided; and a Messiah was accordingly provided. See Schoettgen. That cometh into the world - Or, coming into the world - ερχομενον εις τον κοσμον: a common phrase among the rabbins, to express every human being. As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent; in like manner, this heavenly light shines into the soul of every man, to convince of sin, righteousness, and judgment; and it is through this light, which no man brings into the world with him, but which Christ mercifully gives to him on his coming into it, that what is termed conscience among men is produced. No man could discern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews; but the superior light of the Gospel is to be diffused over the face of the whole earth. The following not only proves what is asserted in this verse, but is also an excellent illustration of it. The Gayatri, or holiest verse of the Vedas, i.e. the ancient Hindoo Scriptures. "Let us adore the supremacy of that divine Sun, the Godhead who illuminates all, who re-creates all; from whom all proceed; to whom all must return; whom we invoke to direct our understandings aright, in our progress towards his holy seat." The ancient comment. "What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by meditating on the light of truth, which emanates from the Being of beings; that is the light by which alone our minds can be directed in the path to blessedness." Sir Wm. Jones's works, vol. vi. p. 417. Sir William observes that the original word Bhargas, which he translates Godhead, consists of three consonants, and is derived from bha, to shine; ram, to delight; and gam, to move: - the Being who is the light, the source of happiness, and the all-pervading energy.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Which lighteth every man - As Christ is the Spring and Fountain of all wisdom, so all the wisdom that is in man comes from him; the human intellect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand Isa 60:1, Rise and shine, for thy Light is come, of the Messiah who was to illuminate Israel, and who, they believe, was referred to in that word, Gen 1:3, And God said, Let there be Light; and there was light. Let a Messiah be provided; and a Messiah was accordingly provided. See Schoettgen.

That cometh into the world - Or, coming into the world - ερχομενον εις τον κοσμον: a common phrase among the rabbins, to express every human being. As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent; in like manner, this heavenly light shines into the soul of every man, to convince of sin, righteousness, and judgment; and it is through this light, which no man brings into the world with him, but which Christ mercifully gives to him on his coming into it, that what is termed conscience among men is produced. No man could discern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews; but the superior light of the Gospel is to be diffused over the face of the whole earth.

The following not only proves what is asserted in this verse, but is also an excellent illustration of it.

The Gayatri, or holiest verse of the Vedas, i.e. the ancient Hindoo Scriptures.

"Let us adore the supremacy of that divine Sun, the Godhead who illuminates all, who re-creates all; from whom all proceed; to whom all must return; whom we invoke to direct our understandings aright, in our progress towards his holy seat."

The ancient comment.

"What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by meditating on the light of truth, which emanates from the Being of beings; that is the light by which alone our minds can be directed in the path to blessedness." Sir Wm. Jones's works, vol. vi. p. 417.

Sir William observes that the original word Bhargas, which he translates Godhead, consists of three consonants, and is derived from bha, to shine; ram, to delight; and gam, to move: - the Being who is the light, the source of happiness, and the all-pervading energy.

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¹⁵ It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all.

⁹ By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him.

³⁷ Therefore Pilate said to Him, "So You are a king?" Jesus answered, "You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice."

²⁸ "I came forth from the Father and have come into the world; I am leaving the world again and going to the Father."

⁴⁶ "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.

⁵ "While I am in the world, I am the Light of the world."

⁴⁶ "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.

¹⁹ "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.

¹⁴ Therefore when the people saw the sign which He had performed, they said, "This is truly the Prophet who is to come into the world."

³² A LIGHT OF REVELATION TO THE GENTILES, And the glory of Your people Israel."

⁴ You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.

¹⁰ For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death.

²¹ For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe.

²⁰ Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?

¹⁴ "I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world.

⁹ "I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours;

¹⁸ "If the world hates you, you know that it has hated Me before it hated you.

⁷ "The world cannot hate you, but it hates Me because I testify of it, that its deeds are evil.

⁴² and they were saying to the woman, "It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world."

²⁹ The next day he saw Jesus coming to him and said, "Behold, the Lamb of God who takes away the sin of the world!

¹⁷ But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?

²¹ "Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world.

¹⁵ so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world,

²⁴ "The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands;

⁵ "Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was.

³⁵ This was to fulfill what was spoken through the prophet: "I WILL OPEN MY MOUTH IN PARABLES; I WILL UTTER THINGS HIDDEN SINCE THE FOUNDATION OF THE WORLD."

³ Your adornment must not be merely external--braiding the hair, and wearing gold jewelry, or putting on dresses;

⁴ in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.

⁴ who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father,

⁵ For He did not subject to angels the world to come, concerning which we are speaking.

¹ Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth.

¹⁴ "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.

⁶ And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell.

²⁴ "The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands;

³ All things came into being through Him, and apart from Him nothing came into being that has come into being.

⁷ He came as a witness, to testify about the Light, so that all might believe through him.

³⁶ "If therefore your whole body is full of light, with no dark part in it, it will be wholly illumined, as when the lamp illumines you with its rays."

³⁵ "Then watch out that the light in you is not darkness.

⁵ The Light shines in the darkness, and the darkness did not comprehend it.

²⁴ For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us;

² a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man.

⁹ For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God,

³³ "He who has received His testimony has set his seal to this, that God is true.

¹³ So the Pharisees said to Him, "You are testifying about Yourself; Your testimony is not true."

³¹ "If I alone testify about Myself, My testimony is not true.

³³ "He who has received His testimony has set his seal to this, that God is true.

⁸ On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining.

¹ God, after He spoke long ago to the fathers in the prophets in many portions and in many ways,

⁴⁶ "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.

¹⁹ "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.

²⁸ "I came forth from the Father and have come into the world; I am leaving the world again and going to the Father."

⁴⁶ "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.

²⁷ She said to Him, "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world."

³⁹ And Jesus said, "For judgment I came into this world, so that those who do not see may see, and that those who see may become blind."

¹⁴ Therefore when the people saw the sign which He had performed, they said, "This is truly the Prophet who is to come into the world."

¹⁹ "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.

³ Then God said, "Let there be light"; and there was light.

¹ "Arise, shine; for your light has come, And the glory of the LORD has risen upon you.