John 1:1 kjv

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

John 1:1 nkjv

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

John 1:1 niv

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

John 1:1 esv

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

John 1:1 nlt

In the beginning the Word already existed.
The Word was with God,
and the Word was God.

John 1 verses

John 1 1 Meaning

John 1:1 establishes the divine nature, eternal pre-existence, and distinct personhood of Jesus Christ, here referred to as "the Word." It asserts that the Word was present "in the beginning" (implying co-eternality with God), shared a unique communion "with God," and possessed the very essence and being of "God" Himself. This verse foundationaly declares Christ as God and yet distinct within the Godhead.

John 1 1 Context

John 1:1 serves as the profound theological overture to the Gospel of John, immediately plunging the reader into the cosmic and eternal nature of Jesus Christ. Unlike the Synoptic Gospels (Matthew, Mark, Luke) that begin with Jesus' earthly lineage, birth, or baptism, John commences with the pre-incarnate existence of the Word. This beginning establishes the protagonist's identity from eternity past as fully divine, distinct, and involved in creation. The subsequent verses in the prologue (John 1:1-18) will then develop how this eternal Word became flesh, bringing light and life to humanity. Historically, this declaration likely serves as a strong counterpoint to various philosophical and proto-Gnostic ideas prevalent in the 1st century that might have diminished Christ's divinity or His connection to the one true God, by clearly stating His co-eternality, distinct relationship, and full deity.

John 1 1 Word analysis

• In the beginning (Ἐν ἀρχῇ - En archē): This phrase directly echoes Gen 1:1 in the Septuagint (the Greek Old Testament). It signifies not merely a point in time, but eternity prior to creation. It implies the Word's existence was not initiated, but continuous from the most primordial, earliest conceivable moment, prior to all created order. It sets the stage for the Word's uncreated nature.
• was (ἦν - ēn): This is the imperfect indicative form of the Greek verb "to be." It emphasizes continuous existence in the past, not an origin. The Word did not become in the beginning, but was already existing, continually. This verb underlines eternal pre-existence, reinforcing that the Word is not a created being.
• the Word (ὁ Λόγος - ho Logos): This is a pivotal term. "Logos" in Greek thought carried diverse meanings, including reason, divine principle, rational order, and speech. In Jewish tradition, God's "Word" often referred to His powerful, creative utterance (Psa 33:6) or His personified wisdom (Prov 8). John masterfully uses this widely understood term but imbues it with profound, specific meaning: it is a personal being, specifically Jesus Christ, who embodies divine revelation, creative power, and eternal reason.
• with God (πρὸς τὸν Θεόν - pros ton Theon): The preposition "pros" here, when used with the accusative case as it is, denotes more than just presence alongside. It suggests intimacy, distinct identity, face-to-face relationship, and close communion. It indicates a relational existence, pointing to a distinct person ("the Word") in eternal, conscious fellowship with God the Father ("the God"). This implies two distinct subjects interacting.
• and the Word was God (καὶ Θεὸς ἦν ὁ Λόγος - kai Theos ēn ho Logos): This climactic statement affirms the Word's full deity. The noun "Theos" (God) appears before the verb "was" (ēn) and lacks the definite article "the" (ὁ - ho), making it an anarthrous predicate nominative. This grammatical structure highlights the nature or quality of the Word – that He possesses the very essence of deity. It means "the Word had the nature of God," not "the Word was the same person as God the Father" (avoiding Modalism), nor "the Word was a god" (avoiding Polytheism/Arianism). John carefully articulates both distinction (with God) and essential unity (was God).

John 1 1 Bonus section

The prologue of John (1:1-18), introduced by John 1:1, encapsulates the entire Gospel. It is like an overture that introduces the major themes and motifs that will be explored in the book: light, life, witness, glory, and truth, all centering on the Word's revelation. John 1:1 is also significant in its polemical aspect, refuting Gnostic views which separated the supreme God from a lesser creator or emanations; John unequivocally states the divine Word is the very same God involved in creation. It counters any philosophy that might elevate reason (Logos) as an abstract principle over a personal, divine being.

John 1 1 Commentary

John 1:1 serves as the theological bedrock of Christianity, making bold claims about the identity of Jesus Christ before any earthly narrative. It systematically unveils three crucial truths about "the Word": His eternal existence, His intimate yet distinct relationship with God, and His absolute deity. By starting "in the beginning," parallel to Genesis 1:1, John implies Christ's role in and co-existence with creation itself. The phrase "was with God" establishes distinct personhood within the Godhead, precluding the idea that the Word is merely an attribute or an emanation; rather, He is an eternal Person in relation to the Father. The final clause, "the Word was God," leaves no ambiguity about Christ's divine nature. It’s a direct declaration of His equality in essence with the Father, essential for understanding the incarnation and redemption to follow. This concise verse introduces a core mystery of Christian faith: distinct persons united in one divine essence.