The Word Became Flesh

1 aIn the beginning was bthe Word, and cthe Word was with God, and dthe Word was God. 2 He was in the beginning with God. 3 eAll things were made through him, and without him was not any thing made that was made. 4 fIn him was life,1 and gthe life was the light of men. 5 hThe light shines in the darkness, and the darkness has not overcome it.

6 There was a man isent from God, whose name was jJohn. 7He came as a kwitness, to bear witness about the light, lthat all might believe through him. 8 mHe was not the light, but came to bear witness about the light.

9 nThe true light, which gives light to everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet othe world did not know him. 11 He came to phis own,2 and qhis own people3 rdid not receive him. 12 But to all who did receive him, swho believed in his name, the gave the right uto become vchildren of God, 13 who wwere born, xnot of blood ynor of the will of the flesh nor of the will of man, but of God.

14 And zthe Word abecame flesh and bdwelt among us, cand we have seen his glory, glory as of the only Son4 from the Father, full of dgrace and etruth. 15 (fJohn bore witness about him, and cried out, “This was he of whom I said, g‘He who comes after me ranks before me, because he was before me.’ ”) 16 For from hhis fullness we have all received, igrace upon grace.5 17 For jthe law was given through Moses; kgrace and truth came through Jesus Christ. 18 lNo one has ever seen God; mthe only God,6 who is at the Father’s side,7 nhe has made him known.

The Testimony of John the Baptist

19 And this is the otestimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, p“Who are you?” 20 qHe confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? rAre you Elijah?” He said, “I am not.” “Are you sthe Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am tthe voice of one crying out in the wilderness, ‘Make straight8 the way of the Lord,’ as the prophet Isaiah said.”

24 (Now they had been sent from the Pharisees.) 25 They asked him, u“Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, v“I baptize with water, but among you stands one you do not know, 27 even whe who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.

Behold, the Lamb of God

29 The next day he saw Jesus coming toward him, and said, “Behold, xthe Lamb of God, who ytakes away the sin zof the world! 30 This is he of whom I said, a‘After me comes a man who ranks before me, because he was before me.’ 31 I myself did not know him, but bfor this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John cbore witness: d“I saw the Spirit descend from heaven like a dove, and eit remained on him. 33 I myself did not know him, but fhe who sent me to baptize gwith water said to me, ‘He on whom you see the Spirit descend and remain, hthis is he who baptizes gwith the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son9 of God.”

Jesus Calls the First Disciples

35 The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, ithe Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, j“What are you seeking?” And they said to him, k“Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour.10 40 lOne of the two who heard John speak and followed Jesus11 was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon and said to him, “We have found mthe Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of nJohn. You shall be called oCephas” (which means pPeter12).

Jesus Calls Philip and Nathanael

43 qThe next day Jesus decided rto go to Galilee. He found Philip and said to him, “Follow me.” 44 Now sPhilip was from Bethsaida, the city of Andrew and Peter. 45 Philip found tNathanael and said to him, “We have found him of whom uMoses in the Law and also the prophets wrote, Jesus vof Nazareth, wthe son of Joseph.” 46 Nathanael said to him, x“Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, yan Israelite indeed, zin whom there is no deceit!” 48 Nathanael said to him, “How ado you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, b“Rabbi, cyou are the Son of God! You are the dKing of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you,13 you will see eheaven opened, and fthe angels of God ascending and descending on gthe Son of Man.”

Apparatus for the Greek New Testament

SBL Edition

Michael W. Holmes

Editor

Logos Bible Software

The Society of Biblical Literature

Version: 2011-01-06

Apparatus for the Greek New Testament: SBL Edition

Copyright 2011 Logos Bible Software and the Society of Biblical Literature.

License

1. You may freely distribute the SBL Greek New Testament (SBLGNT), but you are not permitted to sell it on its own, either in print or electronic format.

2. If the SBLGNT constitutes less than 25 percent of the content of a larger print or electronic work, you may sell it as part of that work. If the SBLGNT will constitute more than 25 percent of the content of a larger print or electronic work that you wish to sell, you must secure written permission or secure a licensing agreement to do so prior to publication. All permissions and licensing requests should be addressed to:

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3. If you give away the SBLGNT for use with a commercial product or sell a print or electronic work containing more than 500 verses from the SBLGNT, you must annually report the number of units sold, distributed, and/or downloaded to the Society of Biblical Literature’s Rights and Permissions Office.

4. You must always attribute quotations from the SBLGNT. If you quote fewer than 100 verses of the SBLGNT in a single print or electronic work, you can attribute it by simply adding “SBLGNT” after the quotation. Use of 100 or more verses in a single work must be accompanied by the following statement:

Scripture quotations marked SBLGNT are from the SBL Greek New Testament. Copyright © 2010 Society of Biblical Literature and Logos Bible Software.

With online or electronic quotations, link “SBLGNT” and “SBL Greek New Testament” to http://sblgnt.com, “Society of Biblical Literature” to http://www.sbl-site.org, and “Logos Bible Software” to http://www.logos.com.

5. The SBLGNT may not be used in a Greek-English diglot without a license, regardless of whether such work will be sold or given away. Diglots containing the SBLGNT and a language other than English may be produced for free distribution.

Preface

The Society of Biblical Literature, in keeping with its mission to foster biblical scholarship, is pleased to sponsor, in association with Logos Bible Software, a new, critically edited edition of the Greek New Testament. The SBL Greek New Testament (SBLGNT), which is freely available in electronic form (http://www.sblgnt.com), will be useful to students, teachers, translators, and scholars in a wide variety of settings and contexts.

Why a new edition? The many benefits and features of the widely used “standard text” of the Greek New Testament (i.e., the Nestle-Aland and United Bible Societies editions) are well known and widely appreciated, but it does not meet the needs of all users. For example, many scholars and students, especially those living in underresourced regions, do not have easy access to an up-to-date, critically edited Greek New Testament in electronic form. Thus, teachers who wish to include portions of the Greek New Testament in class assignments or use the Greek New Testament in their own scholarly research and publications often must input the Greek text letter by letter, which is both tedious and subject to error. Students writing exegetical papers face similar obstacles and challenges.

To address this need, the SBLGNT is available in electronic form so that any scholar or student may freely download all or portions of the text for personal study and research as well as for limited use in scholarly publications (see the End-User License Agreement). In addition, the text has been encoded in a Unicode-compliant font, SBL Greek, so that users can exchange their work easily without having to purchase a proprietary Greek font. In short, a contemporary, critically edited text of the Greek New Testament is now widely and freely available.

The new text may have other benefits as well. The standard text is viewed by some of those who use it as a “final” text to be passively accepted rather than a “working” text subject to verification and improvement. For example, the exegetical habits of some scholars and students seem to reflect a belief that all the important text-critical work has already been completed, that one can more or less equate the standard Greek New Testament with the “original” text. With a mindset such as this, it is not surprising that entire commentaries have been written that simply take the standard text as printed and scarcely discuss textual matters.

In circumstances such as these, the existence of an alternative critically edited text—the SBLGNT differs from the standard text in more than 540 variation units—will help to remind readers of the Greek New Testament that the text-critical task is not finished. Moreover, by reminding readers of the continuing need to pay attention to the variant readings preserved in the textual tradition, it may also serve to draw attention to a fuller understanding of the goal of New Testament textual criticism: both indentifying the earliest text and also studying all the variant readings for the light they shed on how particular individuals and faith communities adopted, used, and sometimes altered the texts that they read, studied, and transmitted.

We trust that users of the SBLGNT will find that it meets its stated aims as well as their expectations of it. Obviously, numerous individuals deserve our thanks for their efforts to bring this idea to fruition, but the SBL and Logos would like to express special gratitude to two individuals for their careful, painstaking, and thoughtful work: Michael W. Holmes, who edited the SBLGNT and wrote the introduction to it; and Rick Brannan of Logos Bible Software, who developed the technical infrastructure for the project. Without the scholarship and expertise of Mike and Rick, we would not have been able to advance this significant dimension of critical New Testament research and teaching.