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Selected Verse: John 1:9 - Basic English

Verse	Translation	Text
Joh 1:9	Basic English	The true light, which gives light to every man, was then coming into the world.
	King James	That was the true Light, which lighteth every man that cometh into the world.

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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 true saying, in which all may put their faith, that Christ Jesus came into the world to give salvation to sinners, of whom I am the chief:

⁹ And the love of God was made clear to us when he sent his only Son into the world so that we might have life through him.

³⁷ Then Pilate said to him, Are you then a king? Jesus made answer, You say that I am a king. For this purpose was I given birth, and for this purpose I came into the world, that I might give witness to what is true. Every lover of what is true gives ear to my voice.

²⁸ I came out from the Father and have come into the world: again, I go away from the world and go to the Father.

⁴⁶ I have come as a light into the world, so that no one who has faith in me will go on living in the dark.

⁵ As long as I am in the world, I am the light of the world.

⁴⁶ I have come as a light into the world, so that no one who has faith in me will go on living in the dark.

¹⁹ And this is the test by which men are judged: the light has come into the world and men have more love for the dark than for the light, because their acts are evil.

¹⁴ And when the people saw the sign which he had done, they said, Truly, this is 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 O you who are false to God, do you not see that the friends of this world are not God's friends? Every man desiring to be a friend of this world makes himself a hater of God.

¹⁰ For the sorrow which God gives is the cause of salvation through a change of heart, in which there is no reason for grief: but the sorrow of the world is a cause of death.

²¹ For because, by the purpose of God, the world, with all its wisdom, had not the knowledge of God, it was God's pleasure, by so foolish a thing as preaching, to give salvation to those who had faith in him.

²⁰ Where is the wise? where is he who has knowledge of the law? where is the man of this world who has a love of discussion? has not God made foolish the wisdom of this world?

¹⁴ I have given your word to them; and they are hated by the world, because they are not of the world, even as I am not of the world.

⁹ My prayer is for them: my prayer is not for the world, but for those whom you have given to me, because they are yours

¹⁸ If you are hated by the world, keep in mind that I was hated by the world before you.

⁷ It is not possible for you to be hated by the world; but I am hated by it, because I give witness that what it does is evil.

⁴² And they said to the woman, Now we have faith, but not because of your story: we ourselves have given ear to his words, and we are certain that he is truly the Saviour of the world.

²⁹ The day after, John sees Jesus coming to him and says, See, here is the Lamb of God who takes away the sin of the world!

¹⁷ But if a man has this world's goods, and sees that his brother is in need, and keeps his heart shut against his brother, how is it possible for the love of God to be in him?

²¹ When a woman is about to give birth she has sorrow, because her hour is come; but when she has given birth to the child, the pain is put out of her mind by the joy that a man has come into the world.

¹⁵ So that you may be holy and gentle, children of God without sin in a twisted and foolish generation, among whom you are seen as lights in the world,

²⁴ The God who made the earth and everything in it, he, being Lord of heaven and earth, is not housed in buildings made with hands;

⁵ And now, Father, let me have glory with you, even that glory which I had with you before the world was.

³⁵ That it might come true which was said by the prophet, Opening my mouth, I will give out stories; I will give knowledge of things kept secret from before all time.

³ Do not let your ornaments be those of the body such as dressing of the hair, or putting on of jewels of gold or fair clothing;

⁴ Because the god of this world has made blind the minds of those who have not faith, so that the light of the good news of the glory of Christ, who is the image of God, might not be shining on them.

⁴ Who gave himself for our sins, so that he might make us free from this present evil world, after the purpose of our God and Father:

⁵ For he did not make the angels rulers over the world to come, of which I am writing.

¹ Now it came about in those days that an order went out from Caesar Augustus that there was to be a numbering of all the world.

¹⁴ And this good news of the kingdom will be given through all the world for a witness to all nations; and then the end will come.

⁶ And the tongue is a fire; it is the power of evil placed in our bodies, making all the body unclean, putting the wheel of life on fire, and getting its fire from hell.

²⁴ The God who made the earth and everything in it, he, being Lord of heaven and earth, is not housed in buildings made with hands;

³ All things came into existence through him, and without him nothing was.

⁷ He came for witness, to give witness about the light, so that all men might have faith through him.

³⁶ If, then, all your body is light, with no part of it dark, it will be completely full of light, as when a flame with its bright shining gives you light.

³⁵ So take care that the light which is in you is not dark.

⁵ And the light goes on shining in the dark; it is not overcome by the dark.

²⁴ For Christ did not go into a holy place which had been made by men's hands as the copy of the true one; but he went into heaven itself, and now takes his place before the face of God for us.

² As a servant of the holy things and of the true Tent, which was put up by God, not by man.

⁹ For they themselves give the news of how we came among you; and how you were turned from images to God, to the worship of a true and living God,

³³ He who so takes his witness has made clear his faith that God is true.

¹³ So the Pharisees said to him, The witness you give is about yourself: your witness is not true.

³¹ If I gave witness about myself, my witness would not be true.

³³ He who so takes his witness has made clear his faith that God is true.

⁸ Again, I give you a new law, which is true in him and in you; for the night is near its end and the true light is even now shining out.

¹ In times past the word of God came to our fathers through the prophets, in different parts and in different ways;

⁴⁶ I have come as a light into the world, so that no one who has faith in me will go on living in the dark.

¹⁹ And this is the test by which men are judged: the light has come into the world and men have more love for the dark than for the light, because their acts are evil.

²⁸ I came out from the Father and have come into the world: again, I go away from the world and go to the Father.

⁴⁶ I have come as a light into the world, so that no one who has faith in me will go on living in the dark.

²⁷ She said to him, Yes, Lord: my faith is that you are the Christ, the Son of God, who was to come into the world.

³⁹ And Jesus said, I came into this world to be a judge, so that those who do not see may see, and those who see may become blind.

¹⁴ And when the people saw the sign which he had done, they said, Truly, this is the prophet who is to come into the world.

¹⁹ And this is the test by which men are judged: the light has come into the world and men have more love for the dark than for the light, because their acts are evil.

³ And God said, Let there be light: and there was light.

¹ Up! let your face be bright, for your light has come, and the glory of the Lord is shining on you.