John 1:1

John 1:1

In the beginning was the Word, and the Word was with God, and the Word was God.

a. NLT: In the beginning the Word already existed. The Word was with God, and the Word was God. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. NIV: In the beginning was the Word, and the Word was with God, and the Word was God. [THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by Permission of Biblica, Inc.® All rights reserved worldwide.]

c. Young’s Literal Translation: In the beginning was the Word, and the Word was with God, and the Word was God; [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.

d. Amplified Bible: In the beginning [before all time] was the Word (Christ), and the Word was with God, and the Word was God Himself. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

e. Worrell Translation: In the beginning was the Word, and the Word was with God, and the Word was God.  [Copyright 1904 by A.S. Worrell. Copyright assigned to the Assemblies of God, Springfield, MO. This edition was published 1980 by the Gospel Publishing House, Springfield, MO 65802. Printed in the U.S.A.]

f. Wuest Translation: In the beginning the Word was existing, And the Word was in fellowship with God the Father. And the Word was as to His essence absolute deity. [The New Testament: An Expanded Translation by Kenneth S. Euest. © Copyright Wm. B. Eerdmans Publishing Co. 1961. All rights reserved.]

1. “In the beginning was the Word…”

a. In [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

b. [the] beginning [Strong: 746 arche ar-khay'; a commencement, or (concretely) chief (in various applications of order, time, place, or rank):--beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule.]

1). Vincent’s Word Studies: With evident allusion to the first word of Genesis. But John elevates the phrase from its reference to a point of time, the beginning of creation, to the time of absolute pre-existence before any creation, which is not mentioned until John 1:3. This beginning had no beginning (compare John 1:3; John 17:5; John 1:1; Ephesians 1:4; Proverbs 8:23;Psalm 90:2). This heightening of the conception, however, appears not so much in ἀρχή, beginning, which simply leaves room for it, as in the use of ἦν, was, denoting absolute existence (compare εἰμί, I am, John 8:58) instead of ἐγένετο, came into being, or began to be, which is used in John 1:3, John 1:14, of the coming into being of creation and of the Word becoming flesh. Note also the contrast between ἀρχή, in the beginning, and the expression ἀπ' ἀρχῆς, from the beginning, which is common in John's writings (John 8:44; 1 John 2:7, 1 John 2:24; 1 John 3:8) and which leaves no room for the idea of eternal pre-existence. "In genesis 1:1, the sacred historian starts from the beginning and comes downward, thus keeping us in the course of time. Here he starts from the same point, but goes upward, thus taking us into the eternity preceding time" (Milligan and Moulton). See on Colossians 1:15. This notion of "beginning" is still further heightened by the subsequent statement of the relation of the Logos to the eternal God. The ἀρχή must refer to the creation - the primal beginning of things; but if, in this beginning, the Logos already was, then he belonged to the order of eternity. "The Logos was not merely existent, however, in the beginning, but was also the efficient principle, the beginning of the beginning. The ἀρχή (beginning), in itself and in its operation dark, chaotic, was, in its idea and its principle, comprised in one single luminous word, which was the Logos. And when it is said the Logos was in this beginning, His eternal existence is already expressed, and His eternal position in the Godhead already indicated thereby" (Lange). "Eight times in the narrative of creation (in Genesis) there occur, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from which all divine orders emanate: he finds as the basis of all spoken words, the speaking Word" (Godet).

c. was [Strong: 2258 en, ane; (thou, etc.) was (wast or were):--+ agree, be, X have (+ charge of), hold, use, was(-t), were.]

d. the [Strong: 3588. [ho] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, ‘Hē  hē, hai, tas.]

e. Word [Strong: 3056 logos log'-os; something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ):--account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.]

2. “…and the Word was with God…”

a. and [Strong: 2532 kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. the [Strong: 3588. [ho] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, ‘Hē  hē, hai, tas.]

c. Word [Strong: 3056 logos log'-os; something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ):--account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.]

b. was [Strong: 2258 en ane; (thou, etc.) was (wast or were):--+ agree, be, X have (+ charge of), hold, use, was(-t), were.]

c. with [Strong: 4314 pros pros; a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated):--about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in). In the comparative case, it denotes essentially the same applications, namely, motion towards, accession to, or nearness at.]

d. [Strong: 3588. [ton] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ton] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, ‘Hē  hē, hai, tas.]

e. God [Strong: 2316 theos theh'-os of uncertain affinity; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).] [Thayer: a god or goddess, a general name of deities or divinities, the Godhead, trinity, God the Father, the first person in the trinity, Christ, the second person of the trinity, Holy Spirit, the third person in the trinity, spoken of the only and true God, refers to the things of God, his counsels, interests, things due to him, whatever can in any respect be likened unto God, or resemble him in any way God's representative or vice regent, of magistrates and judges.]

3. “…and the Word was God.”

a. and [Strong: 2532 kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. the [Strong: 3588. [ho] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, ‘Hē  hē, hai, tas.]

c. Word [Strong: 3056 logos log'-os; something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ):--account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.]

1). Further in chapter one it establishes Christ’s deity.

a). John 1:14  And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

b. was [Strong: 2258 en, ane; (thou, etc.) was (wast or were):--+ agree, be, X have (+ charge of), hold, use, was(-t), were.]

c. God [Strong: 2316 theos theh'-os; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).] [Thayer: a god or goddess, a general name of deities or divinities, the Godhead, trinity, God the Father, the first person in the trinity, Christ, the second person of the trinity, Holy Spirit, the third person in the trinity, spoken of the only and true God, refers to the things of God, his counsels, interests, things due to him, whatever can in any respect be likened unto God, or resemble him in any way God's representative or vice regent, of magistrates and judges.]

1). Vincent’s Word Studies: In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς, God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. "There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness" (Meyer).

2). Kingdom of the Cults, Walter Martin: “The Greek grammatical construction leaves no doubt whatsoever that this is the only possible rendering of the text. The subject of the sentence is the “Word” (Logos), the verb, “was”. There can be no direct object following “was” since according to grammatical usage, intransitive verbs take no object but take instead predicate nominatives which refer back to the subject, in this case, “Word” (Logos)”. It is therefore easy to see that no article is needed for God (Theos) and to translate it ‘a god’ is both incorrect grammar and poor Greek since ‘Theos’ is the predicate nominative of ‘was’ in the third sentence-clause of the verse and must refer back to the subject, ‘Word’ (Logos). Christ then if He is the Word ‘made flesh’, (John 1:14 can be no one else except God unless the Greek   text and God’s word be denied.”

3). Institute Of Creation Research Daily Devotional 8/10/14 It is remarkable how many names and titles are associated with Jesus Christ (meaning “anointed Savior”) in the first chapter of John’s gospel. In verse 9, He is called “the true Light, which lighteth every man that cometh into the world.” He is “the only begotten of the Father, full of grace and truth” in verse 14, and “the only begotten Son, which is in the bosom of the Father” in verse 18. John the Baptist called Him “the Lord” in verse 23, “the Lamb of God, which taketh away the sin of the world” in verse 29, and “the Son of God” in verse 34. The disciples then called Him “Master” in verse 38 and “Messias” in verse 41, as well as “Jesus of Nazareth” in verse 45. Nathanael acknowledged Him as “King of Israel” in verse 49, and Jesus called Himself “the Son of man” in verse 51. But the very first title ascribed to Him by John, as he introduced his gospel, was simply “the Word” (v. 1), from a word hard to translate in its fullness. In the New Testament, it is rendered by “word,” “reason,” “communication,” “doctrine,” speech,” and many others. With reference to Christ, it tells us that He is always the One who reveals, speaks for, manifests, explains, and incarnates the Heavenly Father. John 1:1 even takes us back before Genesis 1:1, where we learn that the pre-incarnate Christ created all things (c.f. Colossians 1:16). “In the beginning” He was, before He created! All things were made by Him. “By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth” (Psalm 33:6). As the eternal, omnipotent Word of God, the pre-incarnate Christ spoke all things into being. Jesus Christ is the Word; and the Word is God! HMM.

4). God’s Plan for Man, Finis Jennings Dake, p. 383: “The truth then is this: there were always three distinct and eternal Persons unbegotten of each other from all eternity; that only one of these eternal Persons of the Deity became a man and the Son of another of these eternal Beings by the power of the third; one took the headship part, another took the meditative part, and the third took the part of the direct operation in the plan of creation and redemption of all things. It was in the plan of the Trinity to take these respective parts long before the plan began to be worked out.”

5). This is the pre-incarnate Christ. He is not the Son of God yet. He is referred to here as the Word. This matches perfectly the following verses.

a). Hebrews 4:12-14 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

4:13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

4:14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

b). Revelation 19:11-13 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

19:12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

19:13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

5). Notice the way Moses and Paul both describe the word of God. Moses uses the terminology “commandment” and ‘word” and Paul inserts “Christ.”

a). Deuteronomy 30:11-14 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off.

30:12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?

30:13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?

30:14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

b). Romans 10:5-8 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

10:6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

10:7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

10:8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

6). Notice also in the following examples where the pre-incarnate Word of God is referred to as the LORD of the Old Covenant.

a). Isaiah 45:20-23 Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save.

45:21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? Who hath told it from that time? Have not I the LORD? And there is no God else beside me.

45:22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

45:23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

(1) In Isaiah 45:20-23 it is the LORD God of Israel speaking first person and declaring that every knee shall bow to him, and yet the Apostle Paul in Philippians 2:9-11 and in Romans 14:10, 11 declares it is to Jesus Christ we will bow and confess Lordship to.

(2) Philippians 2:9-11 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

(3) Romans 14:10,11 But why dost thou judge thy brother? Or why dost thou set at naught thy brother? For we shall all stand before the judgment seat of Christ.

14:11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

b). Exodus 3:13, 14 And Moses said unto God, Behold, when I come unto the children of Israel, and say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?

3:14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

(1) Exodus 3:13, 14 is clearly speaking about Moses and almighty God having dialogue. Yet Jesus claimed that he was the I AM of Exodus 3.

(2) John 8:56-58 Your father Abraham rejoiced to see my day: and he saw it and was glad.

8:57 Then said the Jews unto hem, Thou art not yet 50 years old, and hast thou seen Abraham?

8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.

7). One of my favorites is in the book of Hebrews where it clearly states that that the first Person of the Triune Godhead who would assume the position of the Father, spoke to the second Person of the Triune Godhead who would become the Son of God and referred to Him as His God.

a). Hebrews 1:6-11 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.

1:7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

1:8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

1:9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

1:10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:

1:11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;

(1) Hebrews 1:8, 9 is a citation from Psalm 45:6, 7. In Psalm 45:6, 7 the first Person of the Godhead spoke to the second Person of the Godhead and not only referred to Him (the second Person) as His God, He also referred to Himself (the first Person of the Godhead) as the God of the second Person of the Godhead.

(2) Hebrews 1:10, 11 is a citation from Psalm 102:25, 26. In Psalm 102:25 these inspired words were directed by the writer toward the Most High God, the previous verse (Psalm 102:24) establishes this fact. But looking at them in the Hebrews 1:10, 11 context, the verses Psalm 102:25-27 are spoken by the LORD God (the Father), to the LORD God (the Son).