The Light of the World is a Healing Shepherd


The JESUS CHRIST of the Apostles as the

AMITA-BHA ‘Light of Asia’, the ‘Good Shepherd’

& the All-Healing ‘Medicine BUDDHA’ of Infinite Eternal Life, AMITA-YUS.

JESUS CHRIST as the Infinite Eternal ‘Light of GOD’ and ‘Light of the World’.

The Other-Power of AMITA-BHA BUDDHA is the Essence of All Pure Land Buddhism.

In Pure Land Buddhism the ‘recitation’ or constant invocation of the Holy Name of HRIH or AMITA-BHA (or AMITA-AYUS) BUDDHA is the ‘Dharma’ of the ‘Dharma-Ending Age’. This is exactly the same doctrine as that of the ‘Yuga Dharma’ of Gaudiya Vaishnavism and every other ‘Holy Name Invocation’ Bhakti Yoga Tradition.

Note: The Sanskrit Name of the ADI BUDDHA (DHARMA KAYA) is AMITA-BHA, meaning ‘Infinite and Eternal Light’ Light is BHA(S). The Mantra for AMITABHA and all of the Persons of the TRIKAYA is HRIH!!! BHA(S) in Sanskrit is Light. KRISHNA-VISHNU has multiple compound by-names with the BHA(S) Light word-element.

Here are some examples of the names of VISHNU or SURYA NARAYANA, which include the BHA root meaning ‘Light’.

217 BhamaLight; Splendour
172 BhasuCreator of Light; The Sun
132 BhatuLight; The Sun
Meaning of BhanuSunrise; The Sun; Right Judgement; Light; Brightness

Sanskrit BHA is cognate (linguistically related-to), the Biblical Greek PHO(S), meaning ‘Light’. In the Greek Bible the Light PHO / PHOS of GOD is identified with and as JESUS CHRIST, Himself!

In Vaishnavism, the BHA / Light of HARI is Lord BALADEVA as SAM-KARSHANA, the Second Person of HARI (KRISHNA). In Pure Land Buddhism, AMITAYUS is the ‘reflex’ or non-different ‘Second Person’ or KAYA ‘Body’ of the ADI PURUSHA (BHAGAVAN) AMITABHA / HRIH. Lord BALADEVA is SRI KRISHNA’s Second Person and His Personal Bodily Effulgence. He is the ‘Light of GOD’ and the Divine ‘Light of the World’. JESUS CHRIST is the ‘Light of GOD’ and the Divine ‘Light of the World’. Note that in Egypt the alter-forms or ‘Persons’ of the HERU-AUSU-ATUM Godhead may be called KAS or Bodies. Egyptian KA = Pure Land Buddhist KAYA.

Complete faith dependence on the ‘Other Power’ of AMITABHA BUDDHA is the Essence of all Pure Land Buddhist traditions.

I was asked to write a brief summary of the teachings of Pure Land Buddhism in the Shandao lineage. My dear Dharma friend Householder Jingxing in Norway volunteered to write it for me. This one-page summary starts with the two kinds of determinant deep faith, the core teaching of Pure Land Buddhism. I have the great pleasure of sharing this summary with all of those who have a great karmic connection to Amitabha Buddha in this lifetime. It runs as follows:
Firmly believing that we are ordinary, iniquitous beings who have committed the ten evil deeds and five damning acts, we abandon all forms of practice based upon the accumulation of merits, the perfection of virtues, or the mastery of wisdom, for extricating ourselves from the painful cycle of birth and death is utterly beyond our capacities. This is the first kind of deep faith.
Understanding that Amitabha Buddha made his 48 Vows especially for such flawed beings, we turn our lives over to the merciful compassion of the Buddha’s 18th Vow—the Fundamental Vow—which clearly states that all who recite his name in aspiration for the Land of Bliss will indeed, without fail, be reborn in that land. This is the second kind of deep faith.
With these two types of faith as our basis—the abandonment of self-power and the embrace of other-power—we resolve to exclusively recite Namo Amitabha Buddha for the remainder of our lives without concern for such miscellaneous matters as the profundity of our concentration, the purity of our hearts, or the perfection of our faith. Indeed, there is no faith to be sought apart from exclusive recitation of Namo Amitabha Buddha.
Practicing in this way, we maintain our aspiration to the Land of Bliss until the karma binding us to this life is expired and we receive Amitabha’s welcome. Thus reborn on a basis of equality in the Pure Land, we joyfully anticipate our speedy attainment of Buddhahood, our return to the Saha and other worlds for the benefit of others, and the deliverance of all sentient beings. Namo Amitabha Buddha!
Thanks to Householder Jingxing, and homage to Namo Amitabha!

Summary of the Pure Land teachings of the Shandao lineage

Is it a mere accident that when calling-on the Other-Power of AMITA-BHA BUDDHA, all Pure Land Buddhists are also calling on the Holy Name of JESUS CHRIST as the PHO / FO / BHA ‘Light of GOD’ and the PHO / FO / BHA ‘Light of the World’?

Who was / is JESUS CHRIST the Good Shepherd?

Who was and is JESUS CHRIST the Good Shepherd, who has laid His life down for His flock? Who was and is He who was depicted with a lamb over his shoulders? Where does this Nama-Rupa (name-form) of JESUS, the carpenter’s son, come from, and did JESUS CHRIST fulfill Lord BUDDHA’s own vow as the ‘Good Shepherd’ to Pour His Blood…”.

See also the very ancient scepter of AUSU / YAHU as AUSAR / OSIRIS the Good Shepherd, which scepter was a sheep herding crook-staff. The crook-staff was used both to strike and defend the sheep from predators and to gently guide the sheep. JESUS has been traditionally depicted as the ‘Good Shepherd’ in two ways, with such a crook-staff and with a lamb over His shoulders.

If JESUS was not a shepherd, where has the tradition of Him as the Good Shepherd ‘come from?’ Where has the analogy of JESUS as the ‘Good Shepherd’ of sheep and souls originated from?

If one knows how to ‘read’ icons or Murtis, these two name-forms of the Apostle’s JESUS CHRIST as the ‘Good Shepherd’ identify Him with both OSIRIS and BUDDHA. In Egypt the specific cultus of OSIRIS as BUDDHA at Memphis was that of AUSAR-SOKAR-PTAH. Thus PTAH / BUDH also bore the Ankh Cross of AUSAR / OSIRIS. As AUSAR-SOKAR-PTAH of Memphis He bore the Ankh, the Was scepter of VASU-DEVA WAS-DIOS of Thebes and the DJED related SKR ‘Pillar’ of the DJED ‘Trees’ (see the OSIRIAN BRAHMAN DARU story of Byblos), or the ‘Pillar’ triad of ELI-YAHU and ASHERAH, KRISHNA-BALADEVA and SUBHADRA, the triad of JAGANNATHA PURI. APOLLO-DIONYSOS and ARTEMIS were KRISHNA GOPALA-BALADEVA and SUBHADRA DEVI.

PTAH / BUDH holding the Ankh Cross symbol is AUSAR / OSIRIS as the Self-Sacrificed Cosmic PER-AUSU / POLIEUS / PURUSHA. PTAH / BUDH holding the Was scepter of Thebes is VASU-DEVA (see Hebrew TOVA-YAHU). PTAH holding the DJED symbol is either the Masculine HERU / ELI or AUSU / YAHU (SOKAR / SUKLA / SUKRA) of the DJED ‘Pillar’ triad of KRISHNA-BALADEVA and Feminine SUBHADRA. See ARTEMIS as the twin sister of APOLLO.

ASHERAH was sometimes worshiped as the sister, not the ‘consort’ of ASSHUR / AUSAR ELI-ASAR, ELI-YAHU or BAL DIOS. The point is the PTAH / BUDDHA in Egypt was identified with the Vedic age ASHURA (VISHNU), the Cosmic PER-AUSU / PURUSHA, VASUDEVA, JAGANNATHA and BALADEVA as SUKRA / SUKLA-BALA. BUDDHA as AUSAR (see His Ankh Cross) was the ‘Good Shepherd’.

Normally I try to use only primary sources in the original languages in my research. So, why have I used a modern era English rendition of the story of BUDDHA as the ‘Good Shepherd’ to illustrate my assertion that there is a profoundly deep historical and theological / revelatory connection between BUDDHA as the ‘Light of Asia’ (PHO / BHA / FO) and the ‘Good Shepherd’, and the JESUS CHRIST of the Apostles?

In 1982 I was in the Pali language based AN-ATTA (no self) Theravadin Buddhist capitol of Sri Lanka on Wesak, the thrice holy day of the BUDDHA’s birth, enlightenment and passing into Nibbana / Nirvana. Elsewhere I have written about the clear evidence that such atheistic AN-ATTA Theravadin Buddhism is an imposition on top of the earlier Mahayana and Pure Land ATMA-positive Bhakti Buddhism of the island.

Wesak festival of BUDDHA’s appearance day

While there I was an honored guest of the government and was provided by the Minister of Religion with housing, food, transportation, English interpreters and body guards (because of the many threats that were being made against me). Thus I was facilitated to visit several kinds of Holy Places throughout the island. I went to very ancient Tamil South Indian related Vaishnava Holy Sites associated with the Ramayana. I went to Tamil related Shaivite sites, Muslim Sufi Shrines, Devi Worshiping sites, Catholic Shrines (and a Convent) and many Mahayana / Pure Land and ‘Hinayana’ / Theravadin sites. I also attended a Shia Muslim Iranian Tablique Movement friday service at the historic Colpetty Mosque in Colombo, where I was without my body guard and I was very nearly killed.

As I happened to be there Colombo on the main yearly Buddhist Holy Day of Wesak, I was astonished that from many of the main Theravadin Buddhist ‘temples’, Sir Edwin Arnold’s English language “The Light of Asia” was blaring from their outdoors P.A. audio systems! Since one of my objectives was to track down the primary language sources of certain ‘BUDDHA’s birth’ stories and some of the stories about ‘The BUDDHA’ that were included in ‘Western’ renditions of His life by people like Sir E. Arnold, I had already inquired about these issues with Buddhist scholars at Sophia / Joshi University in Japan, and in interviews with Chinese Buddhists from Hongkong, Singapore and Taiwan.

As I was visiting different temples, shrines and stupas that Wesak, interviewing Buddhist ‘religious’ and lay people, and photographing the Holy Day’s events, I was amazed to see and hear people reading “The Light of Asia” in the Buddhist Holy Places, and broadcasting it all over the city!

When I inquired about this, I was always told 2 conflicting things by the devoted lay people and the militantly atheistic Theravadin Buddhist ‘monks’. The lay people said that everyone knew and loved the life stories of the BUDDHA and it was traditional to recite them on Wesak, but the religious Theravadin ‘monks’ said that the Buddhist lay people were polluted with the wrong doctrines of the Hindu-ized Mahayana tradition, and so they were wrongly attached to these superstitious stories and the idolatrous worship of the BUDDHA, enjoying to hear the myths from the Mahayana Sutras.

About the Mahayana and Pure Land Buddhist ‘Good Shepherd’ legends, the Tulasi and Shal Tree legends and the healing legends etc. that were narrated by Arnold, I was simply told that these were “traditional” stories that had many oral and literary versions and sources throughout the range of Buddhism, and the Arnold’s English version was accepted as accurate everywhere.

Thus I am using it here… (i recommend reading the whole section, but since I could not copy and paste it here, I had to hand type it in to this, which was difficult for me.)

Please contemplate how after a great schism in the Buddhist Sanga, the Mahayana Prophecy of the ‘BUDDHA of Infinite Compassion’ was promised to appear ‘in 500 years’ and to heal the rift and establish a world wide ‘Reign’ that would never end! See the vow of self-offering that ‘the BUDDHA’ made in the traditional story of His carrying the crippled lamb.

BUDDHA hears the mother sheep’s cries and seeing the flock passing by downhill, He carries the crippled lamb upon His shoulders.

Which when our Lord did mark, full tenderly
He took the limping lamb upon his neck,
Saying, “Poor wooly mother, be at peace!
Whither thou goest I will bear thy care;
‘Twere all as good to ease one beast of grief
As sit and watch the sorrows of the world
In yonder caverns with the priests who pray.”

Light of Asia P114

The story of BUDDHA as the Good Shepherd, who lays-down His life for His sheep, resumes on P118. At the end of the interlude about BUDDHA’s counsel to the mother whose baby has died, the herdsman and the prince (BUDDHA) enter the city.

Dead on thy bosom yesterday; to-day
Thou know’st the whole wide world weeps with thy woe;
The grief which all hearts share grows less for one.
Lo! I would pour my blood if I could stay
Thy tears, and win the secret of that curse
Which makes sweet love our anguish, and which drives
O’er flowers and pastures to the sacrifice-
As these dumb beasts are driven-men their lords.
I seek that secret: bury thou thy child!

The Light of Asia P118

So entered they the city side by side, the herdsman and the Prince,…

But the Lord paced, in meditation lost,
Thinking, “Alas! for all my sheep which have
No shepherd; wandering in the night with none
To guide them; bleating blindly toward the knife
Of Death, as these dumb beasts which are their kin.”

Light of Asia “The Lord’s Lament” P119

JESUS Vishnu Tattva fulfilled this vow of the BUDDHA (Vishnu Tattva / AVALOKITESHVARA) to “Pour My Blood” and provide Himself, as the ‘Good Shepherd’ “…for all my sheep which have no shepherd; wandering in the night with none to guide them; bleating blindly towards the knife of Death, as these dumb beasts which are their kin.” 🖤

REFERENCES: Here are the Greek Biblical references regarding the occurrences of the ‘Light’ word, PHO / PHÓS, in the Greek Bible.

◄ 5457. phós ► (Source BibleHub)

Strong’s Concordance

phós – light

Original Word: φῶς, φωτός, τό

Part of Speech: Noun, Neuter

Transliteration: phós

Phonetic Spelling: (foce)

Definition: light

Usage: light, a source of light, radiance.

HELPS Word-studies:

5457 phṓs (a neuter noun) – properly, light (especially in terms of its results, what it manifests); in the NT, the manifestation of God’s self-existent life; divine illumination to reveal and impart life, through Christ.

NAS Exhaustive Concordance

Word Origin: cont. of phaos (light, daylight); from the same as phainó

Definition: light

NASB Translation: fire (1), firelight (1), light (68), lights (2).

Thayer’s Greek Lexicon

STRONGS NT 5457: φῶς

φῶς, φωτός, τό (contracted from φάος, from φάω to shine), from Homer (who (as well as Pindar) uses the form φάος) down, Hebrew אור, light (opposed to τό σκότος, ἡ σκοτία);

1. properly,

a. universally: ὁ Θεός ὁ εἰπών ἐκ σκότους φῶς λάμψαι, 2 Corinthians 4:6 (Genesis 1:3); λευκά ὡς τό φῶς, Matthew 17:2; νεφέλη φωτός (Griesbach text) i. e. consisting of light, equivalent to φωτεινεη in R L T Tr WH, Matthew 17:5; τό φῶς τοῦ κόσμου, of the sun, John 11:9; τό φῶς οὐκ ἐστιν ἐν αὐτῷ, the light (i. e. illumining power) is not in him, consequently he does not see or distinguish the filings about him, John 11:10; the light emitted by a lamp, Luke 8:16; ( L Tr text WH). a heavenly light, such as surrounds angels when they appear on earth: hence, ἄγγελος φωτός, 2 Corinthians 11:14, and illumines the place where they appear, Acts 12:7; a light of this kind shone around Paul when he was converted to Christ, Acts 22:6, (), (Winer’s Grammar, 371 (348)); with the addition of οὐρανόθεν, Acts 26:13; of ἀπό (or ἐκ) τοῦ οὐρανοῦ, Acts 9:3.

b. by metonymy, anything emitting light: a heavenly luminary (or star), plural James 1:17 (see πατήρ, 3 a.); fire, because it is light and gives light: Luke 22:56; θερμαίνεσθαι πρός τό φῶς, Mark 14:54 (1 Macc. 12:29; Xenophon, Hell. 6, 2, 29; Cyril 7, 5, 27); a lamp or torch: plural φῶτα, Acts 16:29 (φῶς ἔχειν, Xenophon, Hell. 5, 1, 8; in plural often in Plutarch).

c. light i. e. brightness (Latinsplendor) (see a. above), ἡλίου, Revelation 22:5; of a lamp, John 5:35 (where it symbolizes his rank, influence, worth, mighty deeds); with the addition of λύχνου, Revelation 18:23 (Jeremiah 25:10); of the divine Shechinah (see δόξα, III. 1), Revelation 21:24 (Psalm 88:16 (); Isaiah 60:1, 19f).

2. φῶς is often used in poetic discourse, in metaphor, and in parable;

a. The extremely delicate, subtile, pure, brilliant quality of light has led to the use of φῶς as an appellation of God, i. e. as by nature incorporeal, spotless, holy (cf. Westcott, Epistles of St. John, p. 15ff): 1 John 1:5 (Wis. 7:26 where cf. Grimm); he is said εἶναι ἐν τῷ φωτί, in a state of supreme sanctity, 1 John 1:7; φῶς οἴκων ἀπρόσιτον, a figure describing his nature as alike of consummate majesty and inaccessible to human comprehension, 1 Timothy 6:16 (Psalm 103:2 ()); used of that heavenly state, consummate and free from every imperfection, to which the true disciples of Christ will be exalted, equivalent to the kingdom of light, Colossians 1:12.

b. By a figure frequently in the N. T. (cf. in classic Greek τῆς ἀληθείας τό φῶς, Euripides, L T. 1046 etc.; see Liddell and Scott, under the word, II. 2), φῶς is used to denote truth and its knowledge, together with the spiritual purity congruous with it (opposed to τό σκότος b., ἡ σκοτία, which see): ἡ ζωή ἦν τό φῶς τῶν ἀνθρώπων, had the nature of light in men, i. e. became the source of human wisdom, John 1:4; especially the saving truth embodied in Christ and by his love and effort imparted to mankind, Matthew 4:16John 1:5John 3:19-21Acts 26:18, 232 Corinthians 6:14Ephesians 5:13{a} (cf. below); τό φῶς τό ἀληθινόν, 1 John 2:8; τό θαυμαστόν τοῦ Θεοῦ φῶς, 1 Peter 2:9 (Clement of Rome, 1 Cor. 36, 2 [ET] cf. 59, 2 [ET]); τό φῶς ὑμῶν, the divine truth with which ye are imbued, Matthew 5:16; ἔχειν τό φῶς τῆς ζωῆς, the light by which the true life is gained, John 8:12; τά ὅπλα (Lachmann marginal reading ἔργα) τοῦ φωτός, Romans 13:12; καρπός τοῦ φωτός, Ephesians 5:9 G L T Tr WH; ἐν τῷ φωτί περιπατεῖν, to live agreeably to saving wisdom, 1 John 1:7; ἐν τῷ φωτί εἶναι, to be imbued with saving wisdom, μένειν, to continue devoted to it, to persevere in keeping it, 1 John 2:9f; οἱ υἱοί τοῦ φωτός (see υἱός, 2, p. 635{a}), Luke 16:8John 12:361 Thessalonians 5:5; τέκνα φωτός (see τέκνον, c. β., p. 618^a), Ephesians 5:8. by metonymy, φῶς; is used of one in whom wisdom and spiritual purity shine forth, and who imparts the same to others: φῶς τῶν ἐν σκότει, Romans 2:19; (φῶς ἐθνῶν, Acts 13:47); in a pre-eminent sense is Jesus the Messiah called φῶς and τό φῶς: Luke 2:32John 1:7John 12:35f, 46; τό φῶς τοῦ κόσμου, John 8:12John 9:5 (τό φῶς τοῦ κόσμου τό δοθέν ἐν ὑμῖν εἰς φωτισμόν παντός ἀνθρώπου, Test xii. Patr. test. Levi § 14); τό φῶς τό ἀληθινόν, John 1:9; by the same name the disciples of Jesus are distinguished, Matthew 5:14; Christians are called φῶς ἐν κυρίῳ, having obtained saving wisdom in communion with Christ, Ephesians 5:8. πᾶν τό φανερούμενον φῶς ἐστιν, everything made manifest by the aid of Christian truth has taken on the nature of light, so that its true character and quality are no longer hidden, Ephesians 5:13{b} (others take φῶς here in an outward or physical sense, and regard the statement as a general truth confirmatory of the assertion made respecting spiritual ‘φωτός just before (cf. above)).

c. By a figure borrowed from daylight φῶς is used of that which is exposed to the view of all: ἐν τῷ φωτί (opposed to ἐν τῇ σκοτία), openly, publicly (ἐν φαει, Pindar Nem. 4, 63), Matthew 10:27Luke 12:3.

d. reason, mind; the power of understanding especially moral and spiritual truth: τό φῶς τό ἐν σοι, Matthew 6:23Luke 11:35. (Synonym: see φέγγος, at the end.)

Strong’s Exhaustive Concordance:

fire, light.

From an obsolete phao (to shine or make manifest, especially by rays; compare phainophemi); luminousness (in the widest application, natural or artificial, abstract or concrete, literal or figurative) — fire, light.

See Theo-Phany of the ORPHIC HELIOS PHANES

see GREEK phaino

see GREEK phemi

Forms and Transliterations:

φως φῶς φωτα φώτα φῶτα φωτι φωτί φωτὶ φωτος φωτός φωτὸς φωτων φώτων phos phôs phōs phō̂s phota phôta phōta phō̂ta photi photí photì phōti phōtí phōtì photon phōtōn phṓton phṓtōn photos photós photòs phōtos phōtós phōtòs

Englishman’s Concordance

Matthew 4:16 N-ANS
GRK: ἐν σκότει φῶς εἶδεν μέγα
KJV: saw great light; and to them which
INT: in darkness a light have seen great

Matthew 4:16 N-NNS
GRK: σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς
KJV: shadow of death light is sprung up.
INT: shadow of death a light has dawned on them

Matthew 5:14 N-NNS
GRK: ἐστὲ τὸ φῶς τοῦ κόσμου
NAS: You are the light of the world.
KJV: Ye are the light of the world. A city
INT: are the light of the world

Matthew 5:16 N-NNS
GRK: λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν
NAS: Let your light shine before
KJV: Let your light so shine
INT: let shine the light of you before

Matthew 6:23 N-NNS
GRK: οὖν τὸ φῶς τὸ ἐν
NAS: then the light that is in you is darkness,
KJV: If therefore the light that is in
INT: therefore the light that [is] in

Matthew 10:27 N-DNS
GRK: ἐν τῷ φωτί καὶ ὃ
NAS: speak in the light; and what
KJV: [that] speak ye in light: and what
INT: in the light and what

Matthew 17:2 N-NNS
GRK: ὡς τὸ φῶς
NAS: became as white as light.
KJV: white as the light.
INT: as the light

Mark 14:54 N-ANS
GRK: πρὸς τὸ φῶς
NAS: and warming himself at the fire.
KJV: warmed himself at the fire.
INT: at the fire

Luke 2:32 N-NNS
GRK: φῶς εἰς ἀποκάλυψιν
KJV: A light to lighten
INT: a light for revelation

Luke 8:16 N-ANS
GRK: βλέπωσιν τὸ φῶς
NAS: who come in may see the light.
KJV: they which enter in may see the light.
INT: might see the light

Luke 11:33 N-ANS
GRK: εἰσπορευόμενοι τὸ φῶς βλέπωσιν
INT: enter in the light might see

Luke 11:35 N-NNS
GRK: μὴ τὸ φῶς τὸ ἐν
NAS: watch out that the light in you is not darkness.
KJV: therefore that the light which
INT: lest the light that [is] in

Luke 12:3 N-DNS
GRK: ἐν τῷ φωτὶ ἀκουσθήσεται καὶ
NAS: will be heard in the light, and what
KJV: in the light; and
INT: in the light will be heard and

Luke 16:8 N-GNS
GRK: υἱοὺς τοῦ φωτὸς εἰς τὴν
NAS: than the sons of light.
KJV: than the children of light.
INT: sons of the light in the

Luke 22:56 N-ANS
GRK: πρὸς τὸ φῶς καὶ ἀτενίσασα
NAS: him as he sat in the firelight and looking intently
KJV: by the fire, and
INT: by the light and having looked intently on

John 1:4 N-NNS
GRK: ἦν τὸ φῶς τῶν ἀνθρώπων
NAS: and the life was the Light of men.
KJV: the life was the light of men.
INT: was the light of men

John 1:5 N-NNS
GRK: καὶ τὸ φῶς ἐν τῇ
NAS: The Light shines in the darkness,
KJV: And the light shineth in
INT: And the light in the

John 1:7 N-GNS
GRK: περὶ τοῦ φωτός ἵνα πάντες
NAS: about the Light, so
KJV: bear witness of the Light, that all
INT: concerning the light that all

John 1:8 N-NNS
GRK: ἐκεῖνος τὸ φῶς ἀλλ’ ἵνα
NAS: He was not the Light, but [he came] to testify
KJV: not that Light, but [was sent] to
INT: he the light but that

John 1:8 N-GNS
GRK: περὶ τοῦ φωτός
NAS: about the Light.
KJV: bear witness of that Light.
INT: concerning the light

John 1:9 N-NNS
GRK: Ἦν τὸ φῶς τὸ ἀληθινὸν
NAS: There was the TRUE Light which, coming
KJV: the true Light, which
INT: Was the light true

John 3:19 N-NNS
GRK: ὅτι τὸ φῶς ἐλήλυθεν εἰς
NAS: is the judgment, that the Light has come
KJV: that light is come
INT: that light has come into

John 3:19 N-ANS
GRK: ἢ τὸ φῶς ἦν γὰρ
NAS: than the Light, for their deeds
KJV: rather than light, because their
INT: than the light were indeed

John 3:20 N-ANS
GRK: μισεῖ τὸ φῶς καὶ οὐκ
NAS: hates the Light, and does not come
KJV: evil hateth the light, neither cometh
INT: hates the light and not

John 3:20 N-ANS
GRK: πρὸς τὸ φῶς ἵνα μὴ
NAS: and does not come to the Light for fear
KJV: cometh to the light, lest his
INT: to the light that not

Strong’s Greek 5457; 73 Occurrences
φῶς — 48 Occ.; φῶτα — 1 Occ.; φωτί — 9 Occ.; φώτων — 1 Occ.; φωτὸς — 14 Occ.

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