The Jewish Studies Blog

Literally the translation of the first “own” in vs. 11 from the Greek should be rendered as “He came to his own things.” The Greek word is in fact in neuter plural, and therefore cannot in anyway refer to the Jewish people or any people for that matter. It most probably refers to “the world” in vs. 10 that proceeds vs.11 (… the world was made through him, yet the world did not receive him.) The second “own” in vs. 11 can in fact refer to the Jewish people, but does not have to, since it can simply refer to humanity rejecting God’s Kingship. The traditional interpretation argues against the logical and simple flow of text (line of thought) in John’s narrative. If one is careful to distinguish the genders used by the author, the first “own” is neuter and the second “own” is masculine, then the traditional interpretation may be not as certain as previously thought.

This fresh book argues that the four Gospels are closely based on eyewitness testimony of those who knew Jesus. Noted New Testament scholar Richard Bauckham challenges the prevailing assumption that the accounts…

Scattered throughout the Talmud, the founding document of rabbinic Judaism in late antiquity, can be found quite a few references to Jesus–and they’re not flattering. In this lucid, richly detailed, and accessible…

Since this commentary is concentrating only on relevant Jewish contextual background issues, we are purposefully avoiding all other insightful comments that most other commentaries address. Suffice it to say that many of the names, including John, come to the New Testament from Greek manuscripts of the Gospel. Sometimes the Greek manuscripts do actually refer to Greek names such as Timothy (Timotheus, which means honored by God) or Andrei (Andreas, which simply means man or manly). But other times, names like Mathew were in fact common Jewish, Hebrew names. These names were Hellenized and Latinized before arriving in our English Bibles. As an example, Mathew (Matthaios/Matthaeus) was Mattiyahu (which in Hebrew means gift of God).

4in him was life, and the life was the light of all people. 5The light shines in the darkness, and the darkness did not overcome it.

To the author of the Gospel, the Word of God was both distinct from God and yet at the same time was in some way truly God. This Word of God (Logos/Memra) played an exclusive rule in the creation of the world, as we read in the verses above. Moreover, according to John, the life force that makes any of God’s creation breathe, move, and exist was intricately connected with and depended upon that very Word of God. In this section, the author of the Gospel compares this Word with light shining in the darkness, stating resolutely that the power of darkness was not successful in overcoming it.