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Selected Verse: John 1:1 - Strong Concordance

Verse	Translation	Text
Joh 1:1	Strong Concordance	In [1722] the beginning [746] was [2258] the Word [3056], and [2532] the Word [3056] was [2258] with [4314] God [2316], and [2532] the Word [3056] was [2258] God [2316].
	King James	In the beginning was the Word, and the Word was with God, and the Word was God.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THE WORD MADE FLESH. (Joh 1:1-14) In the beginning--of all time and created existence, for this Word gave it being (Joh 1:3, Joh 1:10); therefore, "before the world was" (Joh 17:5, Joh 17:24); or, from all eternity. was the Word--He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on Joh 1:18). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle. was with God--having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him (Joh 1:18; Joh 17:5; Jo1 1:2), where "THE FATHER" is used in the same sense as "GOD" here. was God--in substance and essence GOD; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THE WORD MADE FLESH. (Joh 1:1-14)

In the beginning--of all time and created existence, for this Word gave it being (Joh 1:3, Joh 1:10); therefore, "before the world was" (Joh 17:5, Joh 17:24); or, from all eternity.

was the Word--He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on Joh 1:18). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle.

was with God--having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him (Joh 1:18; Joh 17:5; Jo1 1:2), where "THE FATHER" is used in the same sense as "GOD" here.

was God--in substance and essence GOD; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."

Notes on the Bible, by Albert Barnes, [1834]
In the beginning - This expression is used also in Gen 1:1. John evidently has allusion here to that place, and he means to apply to "the Word" an expression which is there applied "to God." In both places it clearly means before creation, before the world was made, when as yet there was nothing. The meaning is: that the "Word" had an existence before the world was created. This is not spoken of the man Jesus, but of that which "became" a man, or was incarnate, Joh 1:14. The Hebrews, by expressions like this, commonly denoted eternity. Thus. the eternity of God is described Psa 90:2; "Before the mountains were brought forth, etc.;" and eternity is commonly expressed by the phrase, before the foundation of the world." Whatever is meant by the term "Word," it is clear that it had an existence before "creation." It is not, then, a "creature" or created being, and must be, therefore, uncreated and eternal. There is only one Being that is uncreated, and Jesus must be therefore divine. Compare the Saviour's own declarations respecting himself in the following places: Joh 8:58; Joh 17:5; Joh 6:62; Joh 3:13; Joh 6:46; Joh 8:14; Joh 16:28. Was the Word - Greek, "was the λόγος Logos." This name is given to him who afterward became "flesh," or was incarnate (Joh 1:14 - that is, to the Messiah. Whatever is meant by it, therefore, is applicable to the Lord Jesus Christ. There have been many opinions about the reason why this name was given to the Son of God. It is unnecessary to repeat those opinions. The opinion which seems most plausible may be expressed as follows: 1. A "word" is that by which we communicate our will; by which we convey our thoughts; or by which we issue commands the medium of communication with others. 2. The Son of God may be called "the Word," because he is the medium by which God promulgates His will and issues His commandments. See Heb 1:1-3. 3. This term was in use before the time of John. (a) It was used in the Aramaic translation of the Old Testament, as, "e. g.," Isa 45:12; "I have made the earth, and created man upon it." In the Aramaic it is, "I, 'by my word,' have made," etc. Isa 48:13; "mine hand also hath laid the foundation of the earth." In the Aramaic, "'By my word' I have founded the earth." And so in many other places. (b) This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term "Mimra" - that is, "Word;" and no small part of the interpositions of God in defense of the Jewish nation were declared to be by "the Word of God." Thus, in their Targum on Deu 26:17-18, it is said, "Ye have appointed the word of God a king over you this day, that he may be your God." (c) The term was used by the Jews who were scattered among the Gentiles, and especially those who were conversant with the Greek philosophy. (d) The term was used by the followers of Plato among the Greeks, to denote the Second Person of the Trinity. The Greek term νοῦς nous or "mind," was commonly given to this second person, but it was said that this nous was "the word" or "reason" of the First Person of the Trinity. The term was therefore extensively in use among the Jews and Gentiles before John wrote his Gospel, and it was certain that it would be applied to the Second Person of the Trinity by Christians. whether converted from Judaism or Paganism. It was important, therefore, that the meaning of the term should be settled by an inspired man, and accordingly John, in the commencement of his Gospel, is at much pains to state clearly what is the true doctrine respecting the λόγος Logos, or Word. It is possible, also, that the doctrines of the Gnostics had begun to spread in the time of John. They were an Oriental sect, and held that the λόγος Logos or "Word" was one of the "Aeones" that had been created, and that this one had been united to the man Jesus. If that doctrine had begun then to prevail, it was of the more importance for John to settle the truth in regard to the rank of the Logos or Word. This he has done in such a way that there need be no doubt about its meaning. Was with God - This expression denotes friendship or intimacy. Compare Mar 9:19. John affirms that he was "with God" in the beginning - that is, before the world was made. It implies, therefore, that he was partaker of the divine glory; that he was blessed and happy with God. It proves that he was intimately united with the Father, so as to partake of his glory and to be appropriately called by the name God. He has himself explained it. See Joh 17:5; "And now, O Father, glorify thou we with thine own self, with the glory which I had with thee before the world was." See also Joh 1:18; "No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him." See also Joh 3:13; "The Son of man, which is in heaven." Compare Phi 2:6-7. Was God - In the previous phrase John had said that the Word was "with God." Lest it should be supposed that he was a different and inferior being, here John states that "he was God." There is no more unequivocal declaration in the Bible than this, and there could be no stronger proof that the sacred writer meant to affirm that the Son of God was equal with the Father; because: 1. There is no doubt that by the λόγος Logos is meant Jesus Christ. 2. This is not an "attribute" or quality of God, but is a real subsistence, for it is said that the λόγος Logos was made flesh σάρξ sarx - that is, became a human being. 3. There is no variation here in the manuscripts, and critics have observed that the Greek will bear no other construction than what is expressed in our translation - that the Word "was God." 4. There is no evidence that John intended to use the word "God" in an inferior sense. It is not "the Word was a god," or "the Word was 'like God,'" but the Word "was God." He had just used the word "God" as evidently applicable to Yahweh, the true God; and it is absurd to suppose that he would in the same verse, and without any indication that he was using the word in an inferior sense, employ it to denote a being altogether inferior to the true God. 5. The name "God" is elsewhere given to him, showing that he is the supreme God. See Rom 9:5; Heb 1:8, Heb 1:10, Heb 1:12; Jo1 5:20; Joh 20:28. The meaning of this important verse may then be thus summed up: 1. The name λόγος Logos, or Word, is given to Christ in reference to his becoming the Teacher or Instructor of mankind; the medium of communication between God and man. 2. The name was in use at the time of John, and it was his design to state the correct doctrine respecting the λόγος Logos. 3. The "Word," or λόγος Logos, existed "before creation" - of course was not a "creature," and must have been, therefore, from eternity. 4. He was "with God" - that is, he was united to him in a most intimate and close union before the creation; and, as it could not be said that God was "with himself," it follows that the λόγος Logos was in some sense distinct from God, or that there was a distinction between the Father and the Son. When we say that one is "with another," we imply that there is some sort of distinction between them. 5. Yet, lest it should be supposed that he was a "different" and "inferior" being - a creature - he affirms that he was God - that is, was equal with the Father. This is the foundation of the doctrine of the Trinity: 1. that the second person is in some sense "distinct" from the first. 2. that he is intimately united with the first person in essence, so that there are not two or more Gods. 3. that the second person may be called by the same name; has the same attributes; performs the same works; and is entitled to the same honors with the first, and that therefore he is "the same in substance, and equal in power and glory," with God.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Word (Greek, "logos"); (Aramaic, "Memra," used in the Targums, or Hebrew, paraphrases, for "God"). The Greek term means, (1) a thought or concept; (2) the expression or utterance of that thought. As a designation of Christ, therefore, Logos is peculiarly felicitous because, (1) in Him are embodied all the treasures of the divine wisdom, the collective "thought" of God (Co1 1:24); (Eph 3:11); (Col 2:2); (Col 2:3) and, (2) He is from eternity, but especially in His incarnation, the utterance or expression of the Person, and "thought" of Deity (Joh 1:3-5); (Joh 1:9); (Joh 1:14-18); (Joh 14:9-11); (Col 2:9). In the Being, Person, and work of Christ, Deity is told out.

Vincent's Word Studies, by Marvin R. Vincent [1886]
In the beginning was (ἐν ἀρχῇ ἦν) 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 Joh 1:3. This beginning had no beginning (compare Joh 1:3; Joh 17:5; Jo1 1:1; Eph 1:4; Pro 8:23; Psa 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, Joh 8:58) instead of ἐγένετο, came into being, or began to be, which is used in Joh 1:3, Joh 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 (Joh 8:44; Jo1 2:7, Jo1 2:24; Jo1 3:8) and which leaves no room for the idea of eternal pre-existence. "In Gen 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 Col 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). The Word (ὁ λόγος) Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ, appearing in λέγω, the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, "to think" and "to speak." As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act (ἔπος, ὄνομα, ῥῆμα), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Mat 22:46; Co1 14:9, Co1 14:19. Hence it signifies a saying, of God, or of man (Mat 19:21, Mat 19:22; Mar 5:35, Mar 5:36): a decree, a precept (Rom 9:28; Mar 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι, "the ten words" (Exo 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Act 14:12), of skill and practice in speaking (Act 18:15; Ti2 4:15), specifically the doctrine of salvation through Christ (Mat 13:20-23; Phi 1:14); of narrative, both the relation and the thing related (Act 1:1; Joh 21:23; Mar 1:45); of matter under discussion, an affair, a case in law (Act 15:6; Act 19:38). As signifying the inward thought, it denotes the faculty of thinking and reasoning (Heb 4:12); regard or consideration (Act 20:24); reckoning, account (Phi 4:15, Phi 4:17; Heb 4:13); cause or reason (Act 10:29). John uses the word in a peculiar sense, here, and in Joh 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Rev 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (Jo1 1:1, Jo1 1:2). Compare Heb 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the Term The word here points directly to Genesis 1, where the act of creation is effected by God speaking (compare Psa 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psa 3:4; Isa 40:8; Psa 119:105). The Word is a healer in Psa 107:20; a messenger in Psa 147:15; the agent of the divine decrees in Isa 55:11. (2) The personified wisdom (Job 28:12 sq.; Proverbs 8, 9). Here also is the idea of the revelation of that which is hidden. For wisdom is concealed from man: "he knoweth not the price thereof, neither is it found in the land of the living. The depth saith, It is not in me; and the sea saith, It is not with me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It is hid from the eyes of all living, and kept close from the fowls of the air" (Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25, Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (Pro 8:26-31), declared it. "It became, as it were, objective, so that He beheld it" (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. "She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors" (Pro 8:2, Pro 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Pro 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. (3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Gen 16:7-13; Gen 32:24-28; Hos 12:4, Hos 12:5; Exo 23:20, Exo 23:21; Mal 3:1). Apocryphal Usage In the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές, only begotten (7:22). "She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness" (see chapter 7, throughout). Again: "Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me" (chapter 9). In 16:12, it is said, "Thy word, O Lord, healeth all things" (compare Psa 107:20); and in 18:15, 16, "Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth." See also Wisdom of Sirach, chapters 1, 24, and Baruch 3, 4:1-4. Later Jewish Usage After the Babylonish captivity the Jewish doctors combined into one view the theophanies, prophetic revelations and manifestations of Jehovah generally, and united them in one single conception, that of a permanent agent of Jehovah in the sensible world, whom they designated by the name Memra (word, λόγος) of Jehovah. The learned Jews introduced the idea into the Targurns, or Aramaean paraphrases of the Old Testament, which were publicly read in the synagogues, substituting the name the word of Jehovah for that of Jehovah, each time that God manifested himself. Thus in Gen 39:21, they paraphrase, "The Memra was with Joseph in prison." In Psa 110:1-7 Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine Philosophy From the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, "a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets." According to Philo, God is the absolute Being. He calls God "that which is:" "the One and the All." God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos, in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. The absolute God is surrounded by his powers (δυνάμεις) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos. Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος, i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός, i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. "To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'" (Godet). But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα, word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an "archangel;" under the influence of Plato, "the Idea of Ideas;" of the Stoics, "the impersonal Reason." It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (Joh 1:18); His essence is love (Joh 3:16; Jo1 4:8, Jo1 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (Joh 1:2), and it is He who creates all things, matter included (Joh 1:3). Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in John As Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression "I speak in my heart" for "I think"). The Logos of John is the real, personal God (Joh 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (Joh 1:1, Joh 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Heb 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Heb 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Phi 2:6. The following is from William Austin, "Meditation for Christmas Day," cited by Ford on John: "The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (Jo1 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luk 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father." And the Word A repetition of the great subject, with solemn emphasis. Was with God (ἦν πὸς τὸν Θεὸν) Anglo-Saxon vers., mid Gode. Wyc., at God. With (πρός) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός, which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: "Are not his sisters here with us" (πρὸς ἡμᾶς), i.e., in social relations with us (Mar 6:3; Mat 13:56). "How long shall I be with you" (πρὸς ὑμᾶς, Mar 9:16). "I sat daily with you" (Mat 26:55). "To be present with the Lord" (πρὸς τὸν Κύριον, Co2 5:8). "Abide and winter with you" (Co1 16:6). "The eternal life which was with the Father" (πρὸς τὸν πατέρα, Jo1 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him. And the Word was God (καὶ Θεὸς ἦν ὁ λόγος) 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 Joh 1:1, is unfolded with increasing fullness" (Meyer).

Vincent's Word Studies, by Marvin R. Vincent [1886]

In the beginning was (ἐν ἀρχῇ ἦν)

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 Joh 1:3. This beginning had no beginning (compare Joh 1:3; Joh 17:5; Jo1 1:1; Eph 1:4; Pro 8:23; Psa 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, Joh 8:58) instead of ἐγένετο, came into being, or began to be, which is used in Joh 1:3, Joh 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 (Joh 8:44; Jo1 2:7, Jo1 2:24; Jo1 3:8) and which leaves no room for the idea of eternal pre-existence. "In Gen 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 Col 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).

The Word (ὁ λόγος)

Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ, appearing in λέγω, the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, "to think" and "to speak."

As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act (ἔπος, ὄνομα, ῥῆμα), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Mat 22:46; Co1 14:9, Co1 14:19. Hence it signifies a saying, of God, or of man (Mat 19:21, Mat 19:22; Mar 5:35, Mar 5:36): a decree, a precept (Rom 9:28; Mar 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι, "the ten words" (Exo 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Act 14:12), of skill and practice in speaking (Act 18:15; Ti2 4:15), specifically the doctrine of salvation through Christ (Mat 13:20-23; Phi 1:14); of narrative, both the relation and the thing related (Act 1:1; Joh 21:23; Mar 1:45); of matter under discussion, an affair, a case in law (Act 15:6; Act 19:38).

As signifying the inward thought, it denotes the faculty of thinking and reasoning (Heb 4:12); regard or consideration (Act 20:24); reckoning, account (Phi 4:15, Phi 4:17; Heb 4:13); cause or reason (Act 10:29).

John uses the word in a peculiar sense, here, and in Joh 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Rev 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (Jo1 1:1, Jo1 1:2). Compare Heb 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation.

Old Testament Usage of the Term

The word here points directly to Genesis 1, where the act of creation is effected by God speaking (compare Psa 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psa 3:4; Isa 40:8; Psa 119:105). The Word is a healer in Psa 107:20; a messenger in Psa 147:15; the agent of the divine decrees in Isa 55:11.

(2) The personified wisdom (Job 28:12 sq.; Proverbs 8, 9). Here also is the idea of the revelation of that which is hidden. For wisdom is concealed from man: "he knoweth not the price thereof, neither is it found in the land of the living. The depth saith, It is not in me; and the sea saith, It is not with me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It is hid from the eyes of all living, and kept close from the fowls of the air" (Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25, Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (Pro 8:26-31), declared it. "It became, as it were, objective, so that He beheld it" (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. "She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors" (Pro 8:2, Pro 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Pro 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes.

(3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Gen 16:7-13; Gen 32:24-28; Hos 12:4, Hos 12:5; Exo 23:20, Exo 23:21; Mal 3:1).

Apocryphal Usage

In the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές, only begotten (7:22). "She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness" (see chapter 7, throughout). Again: "Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me" (chapter 9). In 16:12, it is said, "Thy word, O Lord, healeth all things" (compare Psa 107:20); and in 18:15, 16, "Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth." See also Wisdom of Sirach, chapters 1, 24, and Baruch 3, 4:1-4.

Later Jewish Usage

After the Babylonish captivity the Jewish doctors combined into one view the theophanies, prophetic revelations and manifestations of Jehovah generally, and united them in one single conception, that of a permanent agent of Jehovah in the sensible world, whom they designated by the name Memra (word, λόγος) of Jehovah. The learned Jews introduced the idea into the Targurns, or Aramaean paraphrases of the Old Testament, which were publicly read in the synagogues, substituting the name the word of Jehovah for that of Jehovah, each time that God manifested himself. Thus in Gen 39:21, they paraphrase, "The Memra was with Joseph in prison." In Psa 110:1-7 Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar.

Usage in the Judaeo-Alexandrine Philosophy

From the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, "a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets."

According to Philo, God is the absolute Being. He calls God "that which is:" "the One and the All." God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable.

Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos, in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter.

The absolute God is surrounded by his powers (δυνάμεις) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos. Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος, i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός, i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God.

Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God.

John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. "To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'" (Godet).

But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα, word.

The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an "archangel;" under the influence of Plato, "the Idea of Ideas;" of the Stoics, "the impersonal Reason." It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled.

In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world.

The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (Joh 1:18); His essence is love (Joh 3:16; Jo1 4:8, Jo1 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (Joh 1:2), and it is He who creates all things, matter included (Joh 1:3).

Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity.

The Meaning of Logos in John

As Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression "I speak in my heart" for "I think").

The Logos of John is the real, personal God (Joh 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (Joh 1:1, Joh 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Heb 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Heb 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Phi 2:6.

The following is from William Austin, "Meditation for Christmas Day," cited by Ford on John:

"The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (Jo1 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luk 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father."

And the Word

A repetition of the great subject, with solemn emphasis.

Was with God (ἦν πὸς τὸν Θεὸν)

Anglo-Saxon vers., mid Gode. Wyc., at God. With (πρός) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός, which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: "Are not his sisters here with us" (πρὸς ἡμᾶς), i.e., in social relations with us (Mar 6:3; Mat 13:56). "How long shall I be with you" (πρὸς ὑμᾶς, Mar 9:16). "I sat daily with you" (Mat 26:55). "To be present with the Lord" (πρὸς τὸν Κύριον, Co2 5:8). "Abide and winter with you" (Co1 16:6). "The eternal life which was with the Father" (πρὸς τὸν πατέρα, Jo1 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.

And the Word was God (καὶ Θεὸς ἦν ὁ λόγος)

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 Joh 1:1, is unfolded with increasing fullness" (Meyer).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In the beginning - (Referring to Gen 1:1, and Pro 8:23.) When all things began to be made by the Word: in the beginning of heaven and earth, and this whole frame of created beings, the Word existed, without any beginning. He was when all things began to be, whatsoever had a beginning. The Word - So termed Psa 33:6, and frequently by the seventy, and in the Chaldee paraphrase. So that St. John did not borrow this expression from Philo, or any heathen writer. He was not yet named Jesus, or Christ. He is the Word whom the Father begat or spoke from eternity; by whom the Father speaking, maketh all things; who speaketh the Father to us. We have, in Joh 1:18, both a real description of the Word, and the reason why he is so called. He is the only begotten Son of the Father, who is in the bosom of the Father, and hath declared him. And the Word was with God - Therefore distinct from God the Father. The word rendered with, denotes a perpetual tendency as it were of the Son to the Father, in unity of essence. He was with God alone; because nothing beside God had then any being. And the Word was God - Supreme, eternal, independent. There was no creature, in respect of which he could be styled God in a relative sense. Therefore he is styled so in the absolute sense. The Godhead of the Messiah being clearly revealed in the Old Testament, (Jer 23:7; Hos 1:6; Psa 23:1,) the other evangelists aim at this, to prove that Jesus, a true man, was the Messiah. But when, at length, some from hence began to doubt of his Godhead, then St. John expressly asserted it, and wrote in this book as it were a supplement to the Gospels, as in the Revelation to the prophets.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
In the beginning - That is, before any thing was formed - ere God began the great work of creation. This is the meaning of the word in Gen 1:1, to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, Joh 1:3. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the Eternal God. Was the Word - Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Savior of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, Joh 1:9; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, Rev 19:10; who has illustrated life and immortality by his Gospel, Ti2 1:10; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, Joh 1:18. The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way: - καθ' ὁν, αει οντα, τα γενομενα εγενετο - by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, traveled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them. And the Word was God - Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah.

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² (For [2532] the life [2222] was manifested [5319], and [2532] we have seen [3708] it, and [2532] bear witness [3140], and [2532] shew [518] unto you [5213] that eternal [166] life [2222], which [3748] was [2258] with [4314] the Father [3962], and [2532] was manifested [5319] unto us [2254];)

⁵ And [2532] now [3568], O Father [3962], glorify [1392] thou [4771] me [3165] with [3844] thine own self [4572] with the glory [1391] which [3739] I had [2192] with [3844] thee [4671] before [4253] the world [2889] was [1511].

¹⁸ No man [3762] hath seen [3708] God [2316] at any time [4455]; the only begotten [3439] Son [5207], which [3588] is [5607] in [1519] the bosom [2859] of the Father [3962], he [1565] hath declared [1834] him.

²⁴ Father [3962], I will [2309] that [2443] they also [2548], whom [3739] thou hast given [1325] me [3427], be [5600] with [3326] me [1700] where [3699] I [1473] am [1510]; that [2443] they may behold [2334] my [1699] glory [1391], which [3739] thou hast given [1325] me [3427]: for [3754] thou lovedst [25] me [3165] before [4253] the foundation [2602] of the world [2889].

¹⁰ He was [2258] in [1722] the world [2889], and [2532] the world [2889] was made [1096] by [1223] him [846], and [2532] the world [2889] knew [1097] him [846] not [3756].

³ All things [3956] were made [1096] by [1223] him [846]; and [2532] without [5565] him [846] was [1096] not [3761] any thing [1520] made [1096] that [3739] was made [1096].

¹ In [1722] the beginning [746] was [2258] the Word [3056], and [2532] the Word [3056] was [2258] with [4314] God [2316], and [2532] the Word [3056] was [2258] God [2316].
² The same [3778] was [2258] in [1722] the beginning [746] with [4314] God [2316].
³ All things [3956] were made [1096] by [1223] him [846]; and [2532] without [5565] him [846] was [1096] not [3761] any thing [1520] made [1096] that [3739] was made [1096].
⁴ In [1722] him [846] was [2258] life [2222]; and [2532] the life [2222] was [2258] the light [5457] of men [444].
⁵ And [2532] the light [5457] shineth [5316] in [1722] darkness [4653]; and [2532] the darkness [4653] comprehended [2638] it [846] not [3756].
⁶ There was [1096] a man [444] sent [649] from [3844] God [2316], whose [846] name [3686] was John [2491].
⁷ The same [3778] came [2064] for [1519] a witness [3141], to [2443] bear witness [3140] of [4012] the Light [5457], that [2443] all [3956] men through [1223] him [846] might believe [4100].
⁸ He was [2258] not [3756] that [1565] Light [5457], but [235] was sent to [2443] bear witness [3140] of [4012] that Light [5457].
⁹ That was [2258] the true [228] Light [5457], which [3739] lighteth [5461] every man [3956] [444] that cometh [2064] into [1519] the world [2889].
¹⁰ He was [2258] in [1722] the world [2889], and [2532] the world [2889] was made [1096] by [1223] him [846], and [2532] the world [2889] knew [1097] him [846] not [3756].
¹¹ He came [2064] unto [1519] his own [2398], and [2532] his own [2398] received [3880] him [846] not [3756].
¹² But [1161] as many as [3745] received [2983] him [846], to them [846] gave he [1325] power [1849] to become [1096] the sons [5043] of God [2316], even to them that believe [4100] on [1519] his [846] name [3686]:
¹³ Which [3739] were born [1080], not [3756] of [1537] blood [129], nor [3761] of [1537] the will [2307] of the flesh [4561], nor [3761] of [1537] the will [2307] of man [435], but [235] of [1537] God [2316].
¹⁴ And [2532] the Word [3056] was made [1096] flesh [4561], and [2532] dwelt [4637] among [1722] us [2254], (and [2532] we beheld [2300] his [846] glory [1391], the glory [1391] as [5613] of the only begotten [3439] of [3844] the Father [3962],) full [4134] of grace [5485] and [2532] truth [225].

²⁸ And [2532] Thomas [2381] answered [611] and [2532] said [2036] unto him [846], My [3450] Lord [2962] and [2532] my [3450] God [2316].

²⁰ And [1161] we know [1492] that [3754] the Son [5207] of God [2316] is come [2240], and [2532] hath given [1325] us [2254] an understanding [1271], that [2443] we may know [1097] him that is true [228], and [2532] we are [2070] in [1722] him that is true [228], even in [1722] his [846] Son [5207] Jesus [2424] Christ [5547]. This [3778] is [2076] the true [228] God [2316], and [2532] eternal [166] life [2222].

¹² And [2532] as [5616] a vesture [4018] shalt thou fold [1667] them [846] up [1667], and [2532] they shall be changed [236]: but [1161] thou [4771] art [1488] the same [846], and [2532] thy [4675] years [2094] shall [1587] not [3756] fail [1587].

¹⁰ And [2532], Thou [4771], Lord [2962], in [2596] the beginning [746] hast laid the foundation [2311] of the earth [1093]; and [2532] the heavens [3772] are [1526] the works [2041] of thine [4675] hands [5495]:

⁸ But [1161] unto [4314] the Son [5207] he saith, Thy [4675] throne [2362], O God [2316], is for [1519] ever [165] and ever [165]: a sceptre [4464] of righteousness [2118] is the sceptre [4464] of thy [4675] kingdom [932].

⁵ Whose [3739] are the fathers [3962], and [2532] of [1537] whom [3739] as concerning [2596] the flesh [4561] Christ [5547] came, who [5607] is over [1909] all [3956], God [2316] blessed [2128] for [1519] ever [165]. Amen [281].

⁶ Who [3739], being [5225] in [1722] the form [3444] of God [2316], thought it [2233] not [3756] robbery [725] to be [1511] equal [2470] with God [2316]:
⁷ But [235] made [2758] himself [1438] of no reputation [2758], and took upon him [2983] the form [3444] of a servant [1401], and was made [1096] in [1722] the likeness [3667] of men [444]:

¹³ And [2532] no man [3762] hath ascended up [305] to [1519] heaven [3772], but [1508] he that came down [2597] from [1537] heaven [3772], even the Son [5207] of man [444] which [3588] is [5607] in [1722] heaven [3772].

¹⁹ He answereth [611] him [846], and [1161] saith [3004], O [5599] faithless [571] generation [1074], how long [2193] [4219] shall I be [2071] with [4314] you [5209]? how long [2193] [4219] shall I suffer [430] you [5216]? bring [5342] him [846] unto [4314] me [3165].

¹⁷ Thou hast avouched [0559] the LORD [03068] this day [03117] to be thy God [0430], and to walk [03212] in his ways [01870], and to keep [08104] his statutes [02706], and his commandments [04687], and his judgments [04941], and to hearken [08085] unto his voice [06963]:
¹⁸ And the LORD [03068] hath avouched [0559] thee this day [03117] to be his peculiar [05459] people [05971], as he hath promised [01696] thee, and that thou shouldest keep [08104] all his commandments [04687];

¹³ Mine hand [03027] also hath laid the foundation [03245] of the earth [0776], and my right hand [03225] hath spanned [02946] the heavens [08064]: when I call [07121] unto them, they stand up [05975] together [03162].

¹² I have made [06213] the earth [0776], and created [01254] man [0120] upon it: I, even my hands [03027], have stretched out [05186] the heavens [08064], and all their host [06635] have I commanded [06680].

¹ God [2316], who at sundry times [4181] and [2532] in divers manners [4187] spake [2980] in time past [3819] unto the fathers [3962] by [1722] the prophets [4396],
² Hath [2980] in [1909] these [5130] last [2078] days [2250] spoken [2980] unto us [2254] by [1722] his Son [5207], whom [3739] he hath appointed [5087] heir [2818] of all things [3956], by [1223] whom [3739] also [2532] he made [4160] the worlds [165];
³ Who [3739] being [5607] the brightness [541] of his glory [1391], and [2532] the express image [5481] of his [846] person [5287], and [5037] upholding [5342] all things [3956] by the word [4487] of his [846] power [1411], when he had [4160] [2512] by [1223] himself [1438] purged [4160] [2512] our [2257] sins [266], sat down [2523] on [1722] the right hand [1188] of the Majesty [3172] on [1722] high [5308];

²⁸ I came forth [1831] from [3844] the Father [3962], and [2532] am come [2064] into [1519] the world [2889]: again [3825], I leave [863] the world [2889], and [2532] go [4198] to [4314] the Father [3962].

¹⁴ Jesus [2424] answered [611] and [2532] said [2036] unto them [846], Though [2579] I [1473] bear record [3140] of [4012] myself [1683], yet my [3450] record [3141] is [2076] true [227]: for [3754] I know [1492] whence [4159] I came [2064], and [2532] whither [4226] I go [5217]; but [1161] ye [5210] cannot [3756] tell [1492] whence [4159] I come [2064], and [2532] whither [4226] I go [5217].

⁴⁶ Not [3756] that [3754] any man [5100] hath seen [3708] the Father [3962], save [1508] he which [3588] is [3844] [5607] of God [2316], he [3778] hath seen [3708] the Father [3962].

⁶² What and [3767] if [1437] ye shall see [2334] the Son [5207] of man [444] ascend up [305] where [3699] he was [2258] before [4386]?

⁵⁸ Jesus [2424] said [2036] unto them [846], Verily [281], verily [281], I say [3004] unto you [5213], Before [4250] Abraham [11] was [1096], I [1473] am [1510].

² Before the mountains [02022] were brought forth [03205], or ever thou hadst formed [02342] the earth [0776] and the world [08398], even from everlasting [05769] to [05704] everlasting [05769], thou art God [0410].

¹ In the beginning [07225] God [0430] created [01254] [0853] the heaven [08064] and [0853] the earth [0776].

⁹ For [3754] in [1722] him [846] dwelleth [2730] all [3956] the fulness [4138] of the Godhead [2320] bodily [4985].

⁹ Jesus [2424] saith [3004] unto him [846], Have I been [1510] so long [5118] time [5550] with [3326] you [5216], and yet [2532] hast thou [1097] not [3756] known [1097] me [3165], Philip [5376]? he that hath seen [3708] me [1691] hath seen [3708] the Father [3962]; and [2532] how [4459] sayest [3004] thou [4771] then, Shew [1166] us [2254] the Father [3962]?
¹⁰ Believest thou [4100] not [3756] that [3754] I [1473] am [2076] in [1722] the Father [3962], and [2532] the Father [3962] in [1722] me [1698]? the words [4487] that [3739] I [1473] speak [2980] unto you [5213] I speak [2980] not [3756] of [575] myself [1683]: but [1161] the Father [3962] that dwelleth [3306] in [1722] me [1698], he [846] doeth [4160] the works [2041].
¹¹ Believe [4100] me [3427] that [3754] I [1473] am in [1722] the Father [3962], and [2532] the Father [3962] in [1722] me [1698]: or else [1490] believe [4100] me [3427] for [1223] the very [846] works [2041]' sake [846].

¹⁴ And [2532] the Word [3056] was made [1096] flesh [4561], and [2532] dwelt [4637] among [1722] us [2254], (and [2532] we beheld [2300] his [846] glory [1391], the glory [1391] as [5613] of the only begotten [3439] of [3844] the Father [3962],) full [4134] of grace [5485] and [2532] truth [225].
¹⁵ John [2491] bare witness [3140] of [4012] him [846], and [2532] cried [2896], saying [3004], This [3778] was he [2258] of whom [3739] I spake [2036], He that cometh [2064] after [3694] me [3450] is preferred [1096] before [1715] me [3450]: for [3754] he was [2258] before [4413] me [3450].
¹⁶ And [2532] of [1537] his [846] fulness [4138] have [2983] all [3956] we [2249] received [2983], and [2532] grace [5485] for [473] grace [5485].
¹⁷ For [3754] the law [3551] was given [1325] by [1223] Moses [3475], but grace [5485] and [2532] truth [225] came [1096] by [1223] Jesus [2424] Christ [5547].
¹⁸ No man [3762] hath seen [3708] God [2316] at any time [4455]; the only begotten [3439] Son [5207], which [3588] is [5607] in [1519] the bosom [2859] of the Father [3962], he [1565] hath declared [1834] him.

⁹ That was [2258] the true [228] Light [5457], which [3739] lighteth [5461] every man [3956] [444] that cometh [2064] into [1519] the world [2889].

³ All things [3956] were made [1096] by [1223] him [846]; and [2532] without [5565] him [846] was [1096] not [3761] any thing [1520] made [1096] that [3739] was made [1096].
⁴ In [1722] him [846] was [2258] life [2222]; and [2532] the life [2222] was [2258] the light [5457] of men [444].
⁵ And [2532] the light [5457] shineth [5316] in [1722] darkness [4653]; and [2532] the darkness [4653] comprehended [2638] it [846] not [3756].

³ In [1722] whom [3739] are [1526] hid [614] all [3956] the treasures [2344] of wisdom [4678] and [2532] knowledge [1108].

² That [2443] their [846] hearts [2588] might be comforted [3870], being knit together [4822] in [1722] love [26], and [2532] unto [1519] all [3956] riches [4149] of the full assurance [4136] of understanding [4907], to [1519] the acknowledgement [1922] of the mystery [3466] of God [2316], and [2532] of the Father [3962], and [2532] of Christ [5547];

¹¹ According to [2596] the eternal [165] purpose [4286] which [3739] he purposed [4160] in [1722] Christ [5547] Jesus [2424] our [2257] Lord [2962]:

²⁴ But [1161] unto them [846] which [3588] are called [2822], both [5037] Jews [2453] and [2532] Greeks [1672], Christ [5547] the power [1411] of God [2316], and [2532] the wisdom [4678] of God [2316].

¹ In [1722] the beginning [746] was [2258] the Word [3056], and [2532] the Word [3056] was [2258] with [4314] God [2316], and [2532] the Word [3056] was [2258] God [2316].

⁶ And [1161] it may be [5177] that I will abide [3887], yea [2228], and [2532] winter [3914] with [4314] you [5209], that [2443] ye [5210] may bring [4311] me [3165] on my journey [4311] whithersoever [3757] [1437] I go [4198].

⁸ We are confident [2292], I say, and [1161] [2532] willing [2106] rather [3123] to be absent [1553] from [1537] the body [4983], and [2532] to be present [1736] with [4314] the Lord [2962].

⁵⁵ In [1722] that same [1565] hour [5610] said [2036] Jesus [2424] to the multitudes [3793], Are ye come out [1831] as [5613] against [1909] a thief [3027] with [3326] swords [3162] and [2532] staves [3586] for to take [4815] me [3165]? I sat [2516] daily [2250] [2596] with [4314] you [5209] teaching [1321] in [1722] the temple [2411], and [2532] ye laid [2902] no [3756] hold [2902] on me [3165].

¹⁶ And [2532] he asked [1905] the scribes [1122], What [5101] question ye [4802] with [4314] them [846]?

⁵⁶ And [2532] his [846] sisters [79], are they [1526] not [3780] all [3956] with [4314] us [2248]? Whence [4159] then [3767] hath this man [5129] all [3956] these things [5023]?

³ Is [2076] not [3756] this [3778] the carpenter [5045], the son [5207] of Mary [3137], [1161] the brother [80] of James [2385], and [2532] Joses [2500], and [2532] of Juda [2455], and [2532] Simon [4613]? and [2532] are [1526] not [3756] his [846] sisters [79] here [5602] with [4314] us [2248]? And [2532] they were offended [4624] at [1722] him [846].

⁴ As [5613] it is written [1125] in [1722] the book [976] of the words [3056] of Esaias [2268] the prophet [4396], saying [3004], The voice [5456] of one crying [994] in [1722] the wilderness [2048], Prepare ye [2090] the way [3598] of the Lord [2962], make [4160] his [846] paths [5147] straight [2117].

⁷ For [3754] there are [1526] three [5140] that bear record [3140] in [1722] heaven [3772], the Father [3962], the Word [3056], and [2532] the Holy [40] Ghost [4151]: and [2532] these [3778] three [5140] are [1526] one [1520].

⁶ Who [3739], being [5225] in [1722] the form [3444] of God [2316], thought it [2233] not [3756] robbery [725] to be [1511] equal [2470] with God [2316]:

³ Who [3739] being [5607] the brightness [541] of his glory [1391], and [2532] the express image [5481] of his [846] person [5287], and [5037] upholding [5342] all things [3956] by the word [4487] of his [846] power [1411], when he had [4160] [2512] by [1223] himself [1438] purged [4160] [2512] our [2257] sins [266], sat down [2523] on [1722] the right hand [1188] of the Majesty [3172] on [1722] high [5308];

¹ In [1722] the beginning [746] was [2258] the Word [3056], and [2532] the Word [3056] was [2258] with [4314] God [2316], and [2532] the Word [3056] was [2258] God [2316].

³ All things [3956] were made [1096] by [1223] him [846]; and [2532] without [5565] him [846] was [1096] not [3761] any thing [1520] made [1096] that [3739] was made [1096].

² The same [3778] was [2258] in [1722] the beginning [746] with [4314] God [2316].

¹⁶ And [2532] we [2249] have known [1097] and [2532] believed [4100] the love [26] that [3739] God [2316] hath [2192] to [1722] us [2254]. God [2316] is [2076] love [26]; and [2532] he that dwelleth [3306] in [1722] love [26] dwelleth [3306] in [1722] God [2316], and [2532] God [2316] in [1722] him [846].

⁸ He that loveth [25] not [3361] knoweth [1097] not [3756] God [2316]; for [3754] God [2316] is [2076] love [26].

¹⁶ For [1063] God [2316] so [3779] loved [25] the world [2889], that [5620] he gave [1325] his [846] only begotten [3439] Son [5207], that [2443] whosoever [3956] believeth [4100] in [1519] him [846] should [622] not [3361] perish [622], but [235] have [2192] everlasting [166] life [2222].

¹ A Psalm [04210] of David [01732]. The LORD [03068] said [05002] unto my Lord [0113], Sit [03427] thou at my right hand [03225], until I make [07896] thine enemies [0341] thy footstool [01916] [07272].
² The LORD [03068] shall send [07971] the rod [04294] of thy strength [05797] out of Zion [06726]: rule [07287] thou in the midst [07130] of thine enemies [0341].
³ Thy people [05971] shall be willing [05071] in the day [03117] of thy power [02428], in the beauties [01926] of holiness [06944] from the womb [07358] of the morning [04891]: thou hast the dew [02919] of thy youth [03208].
⁴ The LORD [03068] hath sworn [07650], and will not repent [05162], Thou art a priest [03548] for ever [05769] after the order [01700] of Melchizedek [04442].
⁵ The Lord [0136] at thy right hand [03225] shall strike [04272] through kings [04428] in the day [03117] of his wrath [0639].
⁶ He shall judge [01777] among the heathen [01471], he shall fill [04390] the places with the dead bodies [01472]; he shall wound [04272] the heads [07218] over many [07227] countries [0776].
⁷ He shall drink [08354] of the brook [05158] in the way [01870]: therefore shall he lift up [07311] the head [07218].

²¹ But the LORD [03068] was with Joseph [03130], and shewed [05186] him mercy [02617], and gave [05414] him favour [02580] in the sight [05869] of the keeper [08269] of the prison [01004] [05470].

²⁰ He sent [07971] his word [01697], and healed [07495] them, and delivered [04422] them from their destructions [07825].

¹ Behold, I will send [07971] my messenger [04397], and he shall prepare [06437] the way [01870] before [06440] me: and the Lord [0113], whom ye seek [01245], shall suddenly [06597] come [0935] to his temple [01964], even the messenger [04397] of the covenant [01285], whom ye delight [02655] in: behold, he shall come [0935], saith [0559] the LORD [03068] of hosts [06635].

²¹ Beware [08104] of [06440] him, and obey [08085] his voice [06963], provoke [04843] him not; for he will not pardon [05375] your transgressions [06588]: for my name [08034] is in him [07130].

²⁰ Behold, I send [07971] an Angel [04397] before [06440] thee, to keep [08104] thee in the way [01870], and to bring [0935] thee into the place [04725] which I have prepared [03559].

⁵ Even the LORD [03068] God [0430] of hosts [06635]; the LORD [03068] is his memorial [02143].

⁴ Yea, he had power [07786] over the angel [04397], and prevailed [03201]: he wept [01058], and made supplication [02603] unto him: he found [04672] him in Bethel [01008], and there he spake [01696] with us;

²⁴ And Jacob [03290] was left [03498] alone; and there wrestled [079] a man [0376] with him until the breaking [05927] of the day [07837].
²⁵ And when he saw [07200] that he prevailed [03201] not against him, he touched [05060] the hollow of his thigh [03409]; and the hollow [03709] of Jacob's [03290] thigh [03409] was out of joint [03363], as he wrestled [079] with him.
²⁶ And he said [0559], Let me go [07971], for the day [07837] breaketh [05927]. And he said [0559], I will not let thee go [07971], except [0518] thou bless [01288] me.
²⁷ And he said [0559] unto him, What is thy name [08034]? And he said [0559], Jacob [03290].
²⁸ And he said [0559], Thy name [08034] shall be called [0559] no more Jacob [03290], but Israel [03478]: for as a prince hast thou power [08280] with God [0430] and with men [0582], and hast prevailed [03201].

⁷ And the angel [04397] of the LORD [03068] found her [04672] by a fountain [05869] of water [04325] in the wilderness [04057], by the fountain [05869] in the way [01870] to Shur [07793].
⁸ And he said [0559], Hagar [01904], Sarai's [08297] maid [08198], whence [0335] camest thou [0935]? and whither wilt thou go [03212]? And she said [0559], I flee [01272] from the face [06440] of my mistress [01404] Sarai [08297].
⁹ And the angel [04397] of the LORD [03068] said [0559] unto her, Return [07725] to thy mistress [01404], and submit [06031] thyself under her hands [03027].
¹⁰ And the angel [04397] of the LORD [03068] said [0559] unto her, I will multiply [07235] thy seed [02233] exceedingly [07235], that it shall not be numbered [05608] for multitude [07230].
¹¹ And the angel [04397] of the LORD [03068] said [0559] unto her, Behold [02009], thou art with child [02030], and shalt bear [03205] a son [01121], and shalt call [07121] his name [08034] Ishmael [03458]; because the LORD [03068] hath heard [08085] thy affliction [06040].
¹² And he will be a wild [06501] man [0120]; his hand [03027] will be against every man, and every man's hand [03027] against him; and he shall dwell [07931] in the presence [06440] of all his brethren [0251].
¹³ And she called [07121] the name [08034] of the LORD [03068] that spake [01696] unto her, Thou God [0410] seest me [07210]: for she said [0559], Have I also here [01988] looked [07200] after him [0310] that seeth me [07210]?

¹ Wisdom [02454] hath builded [01129] her house [01004], she hath hewn out [02672] her seven [07651] pillars [05982]:
² She hath killed [02873] her beasts [02874]; she hath mingled [04537] her wine [03196]; she hath also furnished [06186] her table [07979].
³ She hath sent forth [07971] her maidens [05291]: she crieth [07121] upon [01610] the highest places [04791] of the city [07176],
⁴ Whoso is simple [06612], let him turn in [05493] hither: as for him that wanteth [02638] understanding [03820], she saith [0559] to him,
⁵ Come [03212], eat [03898] of my bread [03899], and drink [08354] of the wine [03196] which I have mingled [04537].
⁶ Forsake [05800] the foolish [06612], and live [02421]; and go [0833] in the way [01870] of understanding [0998].

³ She crieth [07442] at [03027] the gates [08179], at the entry [06310] of the city [07176], at the coming [03996] in at the doors [06607].

² She standeth [05324] in the top [07218] of high places [04791], by the way [01870] in the places [01004] of the paths [05410].

²⁷ Then did he see [07200] it, and declare [05608] it; he prepared [03559] it, yea, and searched it out [02713].

²⁶ While as yet he had not made [06213] the earth [0776], nor the fields [02351], nor the highest part [07218] of the dust [06083] of the world [08398].
²⁷ When he prepared [03559] the heavens [08064], I was there: when he set [02710] a compass [02329] upon the face [06440] of the depth [08415]:
²⁸ When he established [0553] the clouds [07834] above [04605]: when he strengthened [05810] the fountains [05869] of the deep [08415]:
²⁹ When he gave [07760] to the sea [03220] his decree [02706], that the waters [04325] should not pass [05674] his commandment [06310]: when he appointed [02710] the foundations [04144] of the earth [0776]:
³⁰ Then I was by him [0681], as one brought up [0525] with him: and I was daily [03117] [03117] his delight [08191], rejoicing [07832] always [06256] before [06440] him;
³¹ Rejoicing [07832] in the habitable part [08398] of his earth [0776]; and my delights [08191] were with the sons [01121] of men [0120].

²⁶ When he made [06213] a decree [02706] for the rain [04306], and a way [01870] for the lightning [02385] of the thunder [06963]:

²⁵ To make [06213] the weight [04948] for the winds [07307]; and he weigheth [08505] the waters [04325] by measure [04060].

²³ God [0430] understandeth [0995] the way [01870] thereof, and he knoweth [03045] the place [04725] thereof.

²² Destruction [011] and death [04194] say [0559], We have heard [08085] the fame [08088] thereof with our ears [0241].

¹² But where [0370] shall wisdom [02451] be found [04672]? and where is the place [04725] of understanding [0998]?

¹¹ So shall my word [01697] be that goeth forth [03318] out of my mouth [06310]: it shall not return [07725] unto me void [07387], but it shall accomplish [06213] that which I please [02654], and it shall prosper [06743] in the thing whereto I sent [07971] it.

¹⁵ He sendeth forth [07971] his commandment [0565] upon earth [0776]: his word [01697] runneth [07323] very swiftly [04120].

²⁰ He sent [07971] his word [01697], and healed [07495] them, and delivered [04422] them from their destructions [07825].

¹⁰⁵ NUN. Thy word [01697] is a lamp [05216] unto my feet [07272], and a light [0216] unto my path [05410].

⁸ The grass [02682] withereth [03001], the flower [06731] fadeth [05034]: but the word [01697] of our God [0430] shall stand [06965] for ever [05769].

⁴ I cried [07121] unto the LORD [03068] with my voice [06963], and he heard [06030] me out of his holy [06944] hill [02022]. Selah [05542].

⁶ By the word [01697] of the LORD [03068] were the heavens [08064] made [06213]; and all the host [06635] of them by the breath [07307] of his mouth [06310].

¹² For [1063] the word [3056] of God [2316] is quick [2198], and [2532] powerful [1756], and [2532] sharper [5114] than [5228] any [3956] twoedged [1366] sword [3162], piercing [1338] even to [891] the dividing asunder [3311] of soul [5590] and [5037] [2532] spirit [4151], and [5037] [2532] of the joints [719] and [2532] marrow [3452], and [2532] is a discerner [2924] of the thoughts [1761] and [2532] intents [1771] of the heart [2588].

¹ That which [3739] was [2258] from [575] the beginning [746], which [3739] we have heard [191], which [3739] we have seen [3708] with our [2257] eyes [3788], which [3739] we have looked upon [2300], and [2532] our [2257] hands [5495] have handled [5584], of [4012] the Word [3056] of life [2222];

¹³ And [2532] he was clothed [4016] with a vesture [2440] dipped [911] in blood [129]: and [2532] his [846] name [3686] is called [2564] The Word [3056] of God [2316].

²⁹ Therefore [1352] [2532] came I [2064] unto you without gainsaying [369], as soon as I was sent for [3343]: I ask [4441] therefore [3767] for what [5101] intent [3056] ye have sent for [3343] me [3165]?

¹³ Neither [2532] [3756] is there [2076] any creature [2937] that is not manifest [852] in his [846] sight [1799]: but [1161] all things [3956] are naked [1131] and [2532] opened [5136] unto the eyes [3788] of him [846] with [4314] whom [3739] we have [2254] to do [3056].

¹⁷ Not [3756] because [3754] I desire [1934] a gift [1390]: but [235] I desire [1934] fruit [2590] that may abound [4121] to [1519] your [5216] account [3056].

¹⁵ Now [1161] ye [5210] Philippians [5374] know [1492] also [2532], that [3754] in [1722] the beginning [746] of the gospel [2098], when [3753] I departed [1831] from [575] Macedonia [3109], no [3762] church [1577] communicated with [2841] me [3427] as [1519] concerning [3056] giving [1394] and [2532] receiving [3028], but [1508] ye [5210] only [3441].

²⁴ But [235] none [3762] of these things [3056] move me [4160], neither [3761] count I [2192] my [3450] life [5590] dear [5093] unto myself [1683], so [5613] that I might finish [5048] my [3450] course [1408] with [3326] joy [5479], and [2532] the ministry [1248], which [3739] I have received [2983] of [3844] the Lord [2962] Jesus [2424], to testify [1263] the gospel [2098] of the grace [5485] of God [2316].

³⁸ Wherefore [3303] [3767] if [1487] Demetrius [1216], and [2532] the craftsmen [5079] which are with [4862] him [846], have [2192] a matter [3056] against [4314] any man [5100], the law [60] is open [71], and [2532] there are [1526] deputies [446]: let them implead [1458] one another [240].

⁶ And [1161] the apostles [652] and [2532] elders [4245] came together [4863] for to consider [1492] of [4012] this [5127] matter [3056].

⁴⁵ But [1161] he went out [1831], and began [756] to publish [2784] it much [4183], and [2532] to blaze abroad [1310] the matter [3056], insomuch that [5620] Jesus [846] could [1410] no more [3371] openly [5320] enter [1525] into [1519] the city [4172], but [235] was [2258] without [1854] in [1722] desert [2048] places [5117]: and [2532] they came [2064] to [4314] him [846] from every quarter [3836].

²³ Then [3767] went [1831] this [3778] saying [3056] abroad [1831] among [1519] the brethren [80], that [3754] that [1565] disciple [3101] should [599] not [3756] die [599]: yet [2532] Jesus [2424] said [2036] not [3756] unto him [846], [3754] He shall [599] not [3756] die [599]; but [235], If [1437] I will [2309] that he [846] tarry [3306] till [2193] I come [2064], what [5101] is that to [4314] thee [4571]?

¹ The former [3303] [4413] treatise [3056] have I made [4160], O [5599] Theophilus [2321], of [4012] all [3956] that [3739] Jesus [2424] began [756] both [5037] to do [4160] and [2532] teach [1321],

¹⁴ And [2532] many [4119] of the brethren [80] in [1722] the Lord [2962], waxing confident [3982] by my [3450] bonds [1199], are much more [4056] bold [5111] to speak [2980] the word [3056] without fear [870].

²⁰ But [1161] he that received the seed [4687] into [1909] stony places [4075], the same [3778] is [2076] he that heareth [191] the word [3056], and [2532] anon [2117] with [3326] joy [5479] receiveth [2983] it [846];
²¹ Yet [1161] hath he [2192] not [3756] root [4491] in [1722] himself [1438], but [235] dureth [2076] for a while [4340]: for [1161] when tribulation [2347] or [2228] persecution [1375] ariseth [1096] because [1223] of the word [3056], by and by [2117] he is offended [4624].
²² He also [1161] that received seed [4687] among [1519] the thorns [173] is [2076] he that [3778] heareth [191] the word [3056]; and [2532] the care [3308] of this [5127] world [165], and [2532] the deceitfulness [539] of riches [4149], choke [4846] the word [3056], and [2532] he becometh [1096] unfruitful [175].
²³ But [1161] he that received seed [4687] into [1909] the good [2570] ground [1093] is [2076] he [3778] that heareth [191] the word [3056], and [2532] understandeth [4920] it; which [3739] also [1211] beareth fruit [2592], and [2532] bringeth forth [4160], some [3739] [3303] an hundredfold [1540], [1161] some [3739] sixty [1835], [1161] some [3739] thirty [5144].

¹⁵ Of whom [3739] be [5442] thou [4771] ware [5442] also [2532]; for [1063] he hath [436] greatly [3029] withstood [436] our [2251] words [3056].

¹⁵ But [1161] if [1487] it be [2076] a question [2213] of [4012] words [3056] and [2532] names [3686], and [2532] of [2596] your [5209] law [3551], look ye [3700] [846] to it; for [1063] I [1473] will be [1014] [1511] no [3756] judge [2923] of such [5130] matters.

¹² And [5037] they called [2564] Barnabas [921], [3303] Jupiter [2203]; and [1161] Paul [3972], Mercurius [2060], because [1894] he [846] was [2258] the chief [2233] speaker [3056].

²⁸ And he was there with the LORD [03068] forty [0705] days [03117] and forty [0705] nights [03915]; he did neither eat [0398] bread [03899], nor drink [08354] water [04325]. And he wrote [03789] upon the tables [03871] the words [01697] of the covenant [01285], the ten [06235] commandments [01697].

¹³ Making [208] the word [3056] of God [2316] of none effect [208] through your [5216] tradition [3862], which [3739] ye have delivered [3860]: and [2532] many [4183] such [5108] like things [3946] do ye [4160].

²⁸ For [1063] he will finish [4931] the work [3056], and [2532] cut it short [4932] in [1722] righteousness [1343]: because [3754] a short [4932] work [3056] will [4160] the Lord [2962] make [4160] upon [1909] the earth [1093].

³⁶ As soon as [1161] [2112] Jesus [2424] heard [191] the word [3056] that was spoken [2980], he saith [3004] unto the ruler of the synagogue [752], Be [5399] not [3361] afraid [5399], only [3440] believe [4100].

³⁵ While [2089] he [846] yet [2089] spake [2980], there came [2064] from [575] the ruler of the synagogue's [752] house certain which said [3004], [3754] Thy [4675] daughter [2364] is dead [599]: why [5101] troublest thou [4660] the Master [1320] any further [2089]?

²² But [1161] when the young man [3495] heard [191] that saying [3056], he went away [565] sorrowful [3076]: for [1063] he had [2192] [2258] great [4183] possessions [2933].

²¹ Jesus [2424] said [5346] unto him [846], If [1487] thou wilt [2309] be [1511] perfect [5046], go [5217] and sell [4453] that thou [4675] hast [5224], and [2532] give [1325] to the poor [4434], and [2532] thou shalt have [2192] treasure [2344] in [1722] heaven [3772]: and [2532] come [1204] and follow [190] me [3427].

¹⁹ Yet [235] in [1722] the church [1577] I had rather [2309] speak [2980] five [4002] words [3056] with [1223] my [3450] understanding [3563], that [2443] by my voice I might teach [2727] others [243] also [2532], than [2228] ten thousand [3463] words [3056] in [1722] an unknown tongue [1100].

⁹ So [3779] likewise [2532] ye [5210], except [3362] ye utter [1325] by [1223] the tongue [1100] words [3056] easy to be understood [2154], how [4459] shall it be known [1097] what is spoken [2980]? for [1063] ye shall [2071] speak [2980] into [1519] the air [109].

⁴⁶ And [2532] no man [3762] was able [1410] to answer [611] him [846] a word [3056], neither [3761] durst [5111] any [5100] man from [575] that [1565] day [2250] forth ask [1905] him [846] any more [3765] questions.

¹⁵ Who [3739] is [2076] the image [1504] of the invisible [517] God [2316], the firstborn [4416] of every [3956] creature [2937]:

¹ In the beginning [07225] God [0430] created [01254] [0853] the heaven [08064] and [0853] the earth [0776].

⁸ He that committeth [4160] sin [266] is [2076] of [1537] the devil [1228]; for [3754] the devil [1228] sinneth [264] from [575] the beginning [746]. For [1519] this purpose [5124] the Son [5207] of God [2316] was manifested [5319], that [2443] he might destroy [3089] the works [2041] of the devil [1228].

²⁴ Let [3306] that therefore [3767] abide [3306] in [1722] you [5213], which [3739] ye [5210] have heard [191] from [575] the beginning [746]. If [1437] that which [3739] ye have heard [191] from [575] the beginning [746] shall remain [3306] in [1722] you [5213], ye [5210] also [2532] shall continue [3306] in [1722] the Son [5207], and [2532] in [1722] the Father [3962].

⁷ Brethren [80], I write [1125] no [3756] new [2537] commandment [1785] unto you [5213], but [235] an old [3820] commandment [1785] which [3739] ye had [2192] from [575] the beginning [746]. The old [3820] commandment [1785] is [2076] the word [3056] which [3739] ye have heard [191] from [575] the beginning [746].

⁴⁴ Ye [5210] are [2075] of [1537] your father [3962] the devil [1228], and [2532] the lusts [1939] of your [5216] father [3962] ye will [2309] do [4160]. He [1565] was [2258] a murderer [443] from [575] the beginning [746], and [2532] abode [2476] not [3756] in [1722] the truth [225], because [3754] there is [2076] no [3756] truth [225] in [1722] him [846]. When [3752] he speaketh [2980] a lie [5579], he speaketh [2980] of [1537] his own [2398]: for [3754] he is [2076] a liar [5583], and [2532] the father [3962] of it [846].

³ All things [3956] were made [1096] by [1223] him [846]; and [2532] without [5565] him [846] was [1096] not [3761] any thing [1520] made [1096] that [3739] was made [1096].

⁵⁸ Jesus [2424] said [2036] unto them [846], Verily [281], verily [281], I say [3004] unto you [5213], Before [4250] Abraham [11] was [1096], I [1473] am [1510].

²³ I was set up [05258] from everlasting [05769], from the beginning [07218], or ever [06924] the earth [0776] was.

⁴ According as [2531] he hath chosen [1586] us [2248] in [1722] him [846] before [4253] the foundation [2602] of the world [2889], that we [2248] should be [1511] holy [40] and [2532] without blame [299] before [2714] him [846] in [1722] love [26]:

³ All things [3956] were made [1096] by [1223] him [846]; and [2532] without [5565] him [846] was [1096] not [3761] any thing [1520] made [1096] that [3739] was made [1096].

¹ A Psalm [04210] of David [01732]. The LORD [03068] is my shepherd [07462]; I shall not want [02637].

⁶ And she conceived again [02029], and bare [03205] a daughter [01323]. And God said [0559] unto him, Call [07121] her name [08034] Loruhamah [03819]: for I will no more [03254] have mercy [07355] upon the house [01004] of Israel [03478]; but I will utterly [05375] take them away [05375].

⁷ Therefore, behold, the days [03117] come [0935], saith [05002] the LORD [03068], that they shall no more say [0559], The LORD [03068] liveth [02416], which brought up [05927] the children [01121] of Israel [03478] out of the land [0776] of Egypt [04714];

⁶ By the word [01697] of the LORD [03068] were the heavens [08064] made [06213]; and all the host [06635] of them by the breath [07307] of his mouth [06310].

²³ I was set up [05258] from everlasting [05769], from the beginning [07218], or ever [06924] the earth [0776] was.

¹ In the beginning [07225] God [0430] created [01254] [0853] the heaven [08064] and [0853] the earth [0776].

¹⁰ But [1161] is [5319] now [3568] made manifest [5319] by [1223] the appearing [2015] of our [2257] Saviour [4990] Jesus [2424] Christ [5547], who [3303] hath abolished [2673] death [2288], and [1161] hath brought [5461] life [2222] and [2532] immortality [861] to light [5461] through [1223] the gospel [2098]:

¹⁰ And [2532] I fell [4098] at [1715] his [846] feet [4228] to worship [4352] him [846]. And [2532] he said [3004] unto me [3427], See [3708] thou do it not [3361]: I am [1510] thy [4675] fellowservant [4889], and [2532] of thy [4675] brethren [80] that have [2192] the testimony [3141] of Jesus [2424]: worship [4352] God [2316]: for [1063] the testimony [3141] of Jesus [2424] is [2076] the spirit [4151] of prophecy [4394].

⁹ That was [2258] the true [228] Light [5457], which [3739] lighteth [5461] every man [3956] [444] that cometh [2064] into [1519] the world [2889].

³ All things [3956] were made [1096] by [1223] him [846]; and [2532] without [5565] him [846] was [1096] not [3761] any thing [1520] made [1096] that [3739] was made [1096].

¹ In the beginning [07225] God [0430] created [01254] [0853] the heaven [08064] and [0853] the earth [0776].