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Mundane to the autoptic gospel is John’s use of repetition (arguably a poetic device). From the beginning, his provocative anaphoric use of use of “word” serves to conjoin the notions of the term ‘logos’ (Greek for ‘word’) and the repetition serves to “underline the thought he would communicate.” John’s penchant for Hebrew parallelism is a prominent hallmark of style in the first ten lines of his gospel narrative. This parallelism whether meant to capture the attention of Hellenized Jews, or simply be thought provoking to any audience also serve to set John’s narrative apart from its synoptic cousins which share more provincial openings. Beasley-Murray (1987) posits the “poetic quality of the prologue is observable, even in translation.” And, in fact, C.F. Burney (1922) maintains John’s poetic style is indicative of an “Aramaic original.” [[Category: Project]]
Adding to <font face="TimesNewRoman">While John’s prologue is unique among the gospels, the first five verses of the provocative nature book of John’s Acts is comparable John's prologue. Also, the openingverse of 1 John, Ernst Haenchen (1984) adds John’s parallel structure to Genesis 1 is no coincidence and “tells or the book of something that was in existence already in time primeval” Hebrews have similar prologues. which is But in fact these 18 verses, John compresses the “Logos”—whatever this ‘Logos’ is—as it defies definition in most any modern languageGospel into a condensed form. This “elevated” state of “Logos” reaches such “heights that it almost becomes offensive.” Additionally, Raymond Brown (1966) offers that that hymn like structure of John’s opening can be divided into three strophes where He gives the first strophe is verses 1-2setting; he states the second strophe is verses 3-9theme; he introduces the third strophe is verses 10-12; main character and he relates the fourth strophe consists elements of verses 14-18conflict. While the poetic nature (hymn-like quality) maintains its obvious parallel Every good novel must have conflict to Genesis 1, it “does not necessarily give us make a plot. And here the original meaning intended by the author of Genesisconflict is between belief and unbelief.”
What We find that the language of these opening eight verses is clear, as Merril Cmore formal than is true in the rest of the book. And there are some scholars that feel these verses are an adaptation of some early Christian hymn. Tenney (1976) instructsReading through these 18 verses, we note the pattern that is that while both Jesus Christ and involved. Verses 1-5 talk about “the Word.” Verses 6-8 speak about John the Baptist and are both mentioned, the “latter is treated only in relation . Verse 9-14 again underscore “the Word.” Verse 15 refers back to John. And then the formerconcluding verses 16-18, and is of subordinate importancecome back to “the Word.” Further while confirming So, it’s the poetic nature of John’s literary structureword, Tenney also asserts that “the term ‘Logos’ implies and John and the intelligence behind the ideaword, the idea itselfand John, and then the transmissible expression of itWord.” FurtherThat is the pattern, he advances or the notion that John’s theological agenda “commences a presentation of the person of Jesus Christ which is quite different from that structure of the other Gospelsthese opening verses.”
It is very possible that John may have written he narrative of his gospel first, and then came back to summarize all of it in these opening verses. But he very clearly in these opening verses, shows the mission of the word—who he is, referring to him as word, and light and life. Telling why he came—to make known the Father; to reveal God. How he was received—there were twofold responses of either belief, or unbelief. What he did in terms of giving light and giving life, and coming with grace and truth. What he revealed—all focusing around the mission of the Word.
What is the meaning of this term ‘Logos’ or word? The scripture makes a distinction between the Word of God written—which of course refers to holy Scripture—and the Word of God incarnate, which refers to Jesus Christ. It interesting that John holds back in his use of the name Jesus Christ in this prologue. Instead he gives him a different title. And what an unusual name for Christ—"The Logos”—the Word. Apparently, he did not coin the term. He did not make-up a new word. Instead he gave a new meaning to a word that was already in use. There is wide spread speculation among the theologians as to the roots as to the origin of this term. Where did it come from? There are some who say that it comes as a carryover from Greek philosophy, the philosophy of Philo the Jew. He was an Alexandrian, allegorizing, philosopher in the first century who used this word logos about 1300 times in his writings. And yet it is never clear whether Philo meant an abstract impersonal force, or whether he meant the divine thought behind the universe. It is unclear as to his meaning even though he uses the term so frequently.
Unique to the autoptic gospel is John’s use of repetition (arguably a poetic device) early in his Gospel narrative. From the beginning, his provocative anaphoric use of use of “word” serves to conjoin the notions of the term ‘logos’ (λόγος) (Greek for ‘word’) and the repetition serves to “underline the thought he would communicate.” John’s penchant for Hebrew parallelism is a prominent hallmark of style in the first ten lines of his gospel narrative. This parallelism whether meant to capture the attention of Hellenized Jews, or simply be thought provoking to any audience also serves to set John’s narrative apart from its synoptic cousins which share more provincial openings. Beasley-Murray (1987) posits the “poetic quality of the prologue is observable, even in translation.” And, in fact, C.F. Burney (1922) maintains John’s poetic style is indicative of an “Aramaic original.”
Adding to the provocative nature of John’s opening, Ernst Haenchen (1984) adds John’s parallel structure to Genesis 1 is no coincidence and “tells of something that was in existence already in time primeval” which is in fact the “Logos”—whatever this ‘Logos’ is—as it defies definition in most any modern language. This “elevated” state of “Logos” reaches such “heights that it almost becomes offensive.”
Additionally, Raymond Brown (1966) suggests that that hymn like structure of John’s opening can be divided into three strophes where the first strophe is verses 1-2; the second strophe is verses 3-9; the third strophe is verses 10-12; and the fourth strophe consists of verses 14-18. While the poetic nature (hymn-like quality) maintains its obvious parallel to Genesis 1, it “does not necessarily give us the original meaning intended by the author of Genesis.”
BibliographyBeasley-MurrayWhat is clear, George R. John. Word Biblical Commentary. Word Book Publishers, Waco, 1987.Burney, Rev. as Merril C. F. Burney. The Aramaic Origin of the Fourth Gospel. Oxford University PressTenney (1976) instructs, 1922.Brown, Raymond. The Gospel of is that while both Jesus Christ and John. The Anchor Bible. Double Day the Baptist and Companyare both mentioned, New Yorkthe “latter is treated only in relation to the former, 1966and is of subordinate importance. Haenchen” Further, Ernst. John Hermeneia. Fortress Presswhile confirming the poetic nature of John’s literary structure, Philadelphia 1984. Tenneyalso asserts that “the term ‘Logos’ implies the intelligence behind the idea, Merril C. Johnthe idea itself, The Gospel and the transmissible expression of Beliefit. William. B. Eerdmans Publishing Company” Finally, Grand Rapids, 1976.Scroggie, Graham. A Guide to he advances the notion that John’s theological agenda “commences a presentation of the person of Jesus Christ which is quite different from that of the other Gospels. Kregel Publishing, Grand Rapids, 1995. ”
Bibliography
Beasley-Murray, George R. ''John. '' (Word Biblical Commentary). Word Book Publishers, Waco,
1987.
Burney, Rev. C. F. Burney. ''The Aramaic Origin of the Fourth Gospel''. Oxford University Press,
1922.
Brown, Raymond. ''The Gospel of John''. The Anchor Bible. Double Day and Company, New
York, 1966.
Haenchen, Ernst. ''John '' (Hermeneia). Fortress Press, Philadelphia 1984.
Tenney, Merril C. ''John, The Gospel of Belief''. William. B. Eerdmans Publishing Company,
Grand Rapids, 1976.
Scroggie, Graham. ''A Guide to the Gospels''. Kregel Publishing, Grand Rapids, 1995.
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