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OETOET-RVOET-LVULTUSTBSBBLBAICNTOEBWEBWMBNETLSVFBVTCNTT4TLEBBBEMOFJPSASVDRAYLTDBYRVWBSKJBBBGNVCBTNTWYCSR-GNTUHBRelated Parallel InterlinearReferenceDictionarySearch

parallelVerse INTGENEXOLEVNUMDEUJOSJDGRUTH1SA2SA1KI2KI1CH2CHEZRANEHESTJOBPSAPROECCSNGISAJERLAMEZEDANHOSJOELAMOSOBAYNAMICNAHHABZEPHAGZECMALYHNMARKMATLUKEACTsROM1COR2CORGALEPHPHPCOL1TH2TH1TIM2TIMTITPHMHEBYAC1PET2PET1YHN2YHN3YHNYUDREV

Yhn IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21

Yhn 1 V3V5V7V9V11V13V15V17V19V21V23V25V27V29V31V33V35V37V39V41V43V45V47V49V51

Parallel YHN 1:1

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

BI Yhn 1:1 ©

OET (OET-RV) In the beginning was the message,[fn] and the message was with God, and the message was and is God.


1:1 TD: This passage is complex to translate because the message was also the messenger—that is, Yeshua came not only to teach about getting saved, but also to become the actual way to be saved!

OET-LVIn the_beginning was the message, and the message was with the god, and god was the message.

SR-GNTἘν ἀρχῇ ἦν λόγος, καὶ λόγος ἦν πρὸς τὸν ˚Θεόν, καὶ ˚Θεὸς ἦν λόγος. 
   (En arⱪaʸ aʸn ho logos, kai ho logos aʸn pros ton ˚Theon, kai ˚Theos aʸn ho logos.)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

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

UST The Word existed before the universe existed. The Word was with God. The Word also was God.


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

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

AICNT In the beginning[fn] was the Word[fn], and the Word was with[fn] God, and God was the Word.[fn]


1:1, beginning: The Greek word means (1) the commencement of something as an action, process, or state of being, beginning, (2) one with whom a process begins, beginning, (3) the first cause, the beginning, (4) a point at which two surfaces or lines meet, corner, (5) a basis for further understanding, beginning, (6) an authority figure who initiates activity or process, ruler, authority, or (7) the sphere of one's official activity, rule, office. (BDAG, ἀρχή)

1:1, Word: The Greek word Logos is defined as (1) a communication whereby the mind finds expression, word, (2) computation, reckoning, or (3) the independent personified expression of God, the Logos (BDAG, λόγος). GPT-4 capitalized “Word” as a neutral rendering consistent with the English convention of capitalizing specific names, titles, and concepts. An example of a concept that is typically capitalized is the word Torah (Law). In a broad sense, “Torah” can be understood as the collective body of wisdom, law, and ethics as guided by divine instruction. It is a concept that encompasses much more than just a physical book or set of books. Capitalization in English is used for various reasons, such as recognizing the importance and distinctness of a concept, and is not only used to denote a proper noun such as a person's name or title.

1:1, with: The Greek word is a preposition that, with the accusative, is a marker of movement or orientation toward someone or something. (BDAG, πρός)

1:1, God was the Word: The interpretation of this phrase will depend on the theological perspective of the reader. Some see this as a statement of ontology (the word having the very nature of God) and others see the Word as being described as divine in some other sense (a noun used as an adjective).

OEB In the beginning the Word was;
⇔ and the Word was with God;
⇔ and the Word was God.
§ 

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

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

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

CEV In the beginning was the one who is called the Word. The Word was with God and was truly God.

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

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

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

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

MSG The Life-Light
(1-2) The Word was first,
  the Word present to God,
  God present to the Word.
The Word was God,
  in readiness for God from day one.

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

LSV In the beginning was the Word, and the Word was with God, and the Word was God;

FBV In the beginning the Word already was.[fn] The Word was with God, and the Word was God.


1:1 In other words, the Word existed from eternity past. The concept of the Word means more than letters making up a word: it is the divine mind, the expression of God, the active aspect of divinity that speaks into existence as in Genesis 1:1.

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

T4T The one who expresses [MET] God’s character/what God is like► has always existed from the beginning [MTY] of everything/before everything began►. He has always existed with God, and he has God’s nature.

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

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

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

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

BBE From the first he was the Word, and the Word was in relation with God and was God.

MOFNo MOF YHN (JHN) book available

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

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

YLT In the beginning was the Word, and the Word was with God, and the Word was God;

DBY In [the] beginning was the Word, and the Word was with [fn]God, and the Word was [fn]God.


1.1 Elohim

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

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

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

BB In the begynnyng was the worde, & the worde was with God: and that worde was God.
  (In the beginning was the word, and the word was with God: and that word was God.)

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

CB In the begynnynge was the worde, and the worde was with God, and God was ye worde.
  (In the beginning was the word, and the word was with God, and God was ye/you_all word.)

TNT In the beginnynge was the worde and the worde was with God: and the worde was God.
  (In the beginning was the word and the word was with God: and the word was God. )

WYC In the bigynnyng was the word, and the word was at God, and God was the word.
  (In the beginning was the word, and the word was at God, and God was the word.)

LUT Im Anfang war das Wort, und das Wort war bei GOtt, und GOtt war das Wort.
  (Im beginning was the Wort, and the Wort was bei God, and God was the Wort.)

CLV [In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.[fn]
  ([In at_the_beginning was Verbum, and Verbum was apud God, and God was Verbum.)


1.1 Prologus Omnibus divinæ Scripturæ paginis, Evangelium excellit, quia quod lex et prophetæ futurum prædixerunt, hoc completum dicit Evangelium. Inter ipsos autem evangeliorum scriptores Joannes eminet in divinorum mysteriorum profunditate, qui a tempore Dominicæ Ascensionis per annos sexaginta quinque verbum Dei absque adminiculo scribendi usque ad ultima Domitiani prædicavit tempora. Sed occiso Domitiano, cum permittente Nerva de exsilio redisset Ephesum, compulsus ab episcopis Asiæ de coæterna Patri divinitate Christi scripsit adversus hæreticos, qui eo absente irruperant in ejus ecclesias, qui Christum ante Mariam fuisse negabant. Unde merito in figura quatuor animalium aquilæ volanti comparatur, quæ volat altius cæteris animalibus, et solis radios irreverberatis aspicit luminibus. Cæteri quippe evangelistæ, qui temporalem Christi nativitatem et temporalia ejus facta, quæ gessit in homine sufficienter exponunt, et de divinitate pauca dixerunt, quasi animalia gressibilia, cum Domino ambulant in terra. Hic autem pauca de temporalibus ejus gestis edisserens, sed divinitatis potentiam sublimius contemplans, cum Domino ad cœlum volat. Qui enim supra pectus Domini in cœna recubuit, cœlestis haustum sapientiæ cæteris excellentius de ipso Dominici pectoris fonte potavit. Legerat siquidem evangelia trium evangelistarum, et approbaverat fidem eorum et veritatem in quibus deesse vidit aliqua gestarum rerum historiæ, et ea maxime quæ Dominus gessit primo prædicationis suæ tempore, scilicet, antequam Joannes Baptista clauderetur in carcere. Hæc ergo quasi dimissa ab illis, scribit Joannes quæ fecit Jesus antequam Joannes traderetur, sed maxime divinitatem Christi et Trinitatis mysterium commendare curavit. Tres siquidem alii evangelistæ, dicta et facta Domini temporalia, quæ ad informandos mores vitæ præsentis maxime valent, copiosius consecuti, circa activam vitam sunt versati. In qua laboratur, ut cor mundetur ad videndum Deum. Joannes vero pauca Domini facta dicit, verba vero Domini quæ Trinitatis unitatem, et vitæ æternæ felicitatem insinuant, diligentius conscribit, et sic in contemplativa vita virtute commendanda, intentionem suam et prædicationem tenuit. In qua contemplativa vacatur, ut Deus videatur. Iste siquidem est Joannes quem Dominus de fluctivaga nuptiarum tempestate vocavit, et cui matrem virginem virgini commendavit. In principio erat Verbum. Contra eos qui propter temporalem Christi nativitatem dicebant Christum non semper fuisse, incipit de æternitate Verbi dicens: In principio erat Verbum.


1.1 Prologus Omnibus divinæ Scripturæ paginis, Evangelium excellit, because that lex and prophetæ futurum prædixerunt, hoc completum dicit Evangelium. Inter ipsos however evangeliorum scriptores Yoannes eminet in divinorum mysteriorum profunditate, who a tempore Dominicæ Ascensionis per years sexaginta quinque verbum God without adminiculo scribendi usque to ultima Domitiani prædicavit tempora. But occiso Domitiano, when/with permittente Nerva about exsilio redisset Ephesum, compulsus away episcopis Asiæ about coæterna Patri divinitate Christi scripsit adversus hæreticos, who eo absente irruperant in his ecclesias, who Christum before Mariam fuisse negabant. Unde merito in figura four animalium aquilæ volanti comparatur, which volat altius cæteris animalibus, and solis radios irreverberatis aspicit luminibus. Cæteri quippe evangelistæ, who temporalem Christi nativitatem and temporalia his facta, which gessit in homine sufficienter exponunt, and about divinitate pauca dixerunt, as_if animalia gressibilia, when/with Domino ambulant in terra. Hic however pauca about temporalibus his gestis edisserens, but divinitatis potentiam sublimius contemplans, when/with Domino to cœlum volat. Who because supra pectus Domini in cœna recubuit, cœlestis haustum sapientiæ cæteris excellentius about ipso Dominici pectoris fonte potavit. Legerat siquidem evangelia trium evangelistarum, and approbaverat faith eorum and words in to_whom deesse he_saw aliqua gestarum rerum historiæ, and ea maxime which Master gessit primo prædicationis suæ tempore, scilicet, before Yoannes Baptista clauderetur in carcere. This ergo as_if dimissa away to_them, scribit Yoannes which fecit Yesus before Yoannes traderetur, but maxime divinitatem Christi and Trinitatis mysterium commendare curavit. Tres siquidem alii evangelistæ, dicta and facts Domini temporalia, which to informandos mores of_life præsentis maxime valent, copiosius consecuti, circa activam life are versati. In which laboratur, as heart mundetur to videndum God. Yoannes vero pauca Domini facts dicit, verba vero Domini which Trinitatis unitatem, and of_life æternæ felicitatem insinuant, diligentius conscribit, and so in contemplativa vita virtute commendanda, intentionem his_own and prædicationem tenuit. In which contemplativa vacatur, as God videatur. Iste siquidem it_is Yoannes which Master about fluctivaga nuptiarum tempestate vocavit, and cui matrem virginem virgini commendavit. In at_the_beginning was Verbum. Contra them who propter temporalem Christi nativitatem dicebant Christum not/no semper fuisse, incipit about æternitate Verbi dicens: In at_the_beginning was Verbum.

UGNT ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεὸς ἦν ὁ λόγος.
  (en arⱪaʸ aʸn ho logos, kai ho logos aʸn pros ton Theon, kai Theos aʸn ho logos.)

SBL-GNT Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
  (En arⱪaʸ aʸn ho logos, kai ho logos aʸn pros ton theon, kai theos aʸn ho logos. )

TC-GNT Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεὸς ἦν ὁ λόγος.
  (En arⱪaʸ aʸn ho logos, kai ho logos aʸn pros ton Theon, kai Theos aʸn ho logos. )

Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).


TSNTyndale Study Notes:

1:1 Echoing Gen 1:1, John’s Gospel introduces Jesus Christ, through whom God created everything (John 1:3); Jesus also creates new life in those who believe (1:12-13). The Gospel opens with its central affirmation, that Jesus Christ, the Word (Greek logos), not only revealed God but was God. In Greek thought, the logos was the rational principle guiding the universe and making life coherent. For Jewish people, the logos was the word of the Lord, an expression of God’s wisdom and creative power. By Jesus’ time, the logos was viewed as coming from God and having his personality (see Ps 33:6, 9; Prov 8:22-31); John affirmed this understanding (John 1:14).

TTNTyndale Theme Notes:

The Word

John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).

John makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.

Passages for Further Study

Gen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13


UTNuW Translation Notes:

Note 1 topic: figures-of-speech / explicit

ἐν ἀρχῇ ἦν

in /the/_beginning was

This phrase refers to the very earliest time before God created the heavens and the earth. It does not refer to time in the distant past. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Before the beginning of the universe there was” or “Before the universe began there was”

Note 2 topic: figures-of-speech / explicit

ὁ λόγος

the word

Here, the Word refers to Jesus. It does not refer to a spoken word. The ULT capitalizes Word to indicate that this is a title for Jesus. Use whatever convention your language uses to indicate that this is a title. If “word” is feminine in your language, it could be translated as “the one who is called the Word.” See the discussion in the chapter introduction for more information. Alternate translation: “Jesus, who is the Word”

BI Yhn 1:1 ©