John 1:1 - Knowledge

1415:: "Words by their daily use, sound, and passage out of us, have become common things. But there is a word which remaineth inward, in the very man himself; distinct from the sound which proceedeth out of the mouth. There is a word, which is truly and spiritually that, which you understand by the sound, not being the actual sound. Now whoever can conceive the notion of word, as existing not only before its sound, but even before the idea of its sound is formed, may see enigmatically, and as it were in a glass, some similitude of that Word of Which it is said, In the beginning was the Word. For when we give expression to something which we know, the word used is necessarily derived from the knowledge thus retained in the memory, and must be of the same quality with that knowledge. For a word is a thought formed from a thing which we know; which word is spoken in the heart, being neither Greek nor Latin, nor of any language, though, when we want to communicate it to others, some sign is assumed by which to express it. Wherefore the word which sounds externally, is a sign of the word which lies hid within, to which the name of word more truly appertains. For that which is uttered by the mouth of our flesh, is the voice of the word; and is in fact called word, with reference to that from which it is taken, when it is developed externally." 1427:: "But why omitting the Father, does he proceed at once to speak of the Son? Because the Father was known to all; though not as the Father, yet as God; whereas the Only-Begotten was not known. As was meet then, he endeavours first of all to inculcate the knowledge of the Son on those who knew Him not; though neither in discoursing on Him, is he altogether silent on the Father. And inasmuch as he was about to teach that the Word was the Only-Begotten Son of God, that no one might think this a passible (παθητὴν) generation, he makes mention of the Word in the first place, in order to destroy the dangerous suspicion, and show that the Son was from God impassibly. And a second reason is, that He was to declare unto us the things of the Father. (John. 15:15) But he does not speak of the Word simply, but with the addition of the article, in order to distinguish It from other words. For Scripture calls God's laws and commandments words; but this Word is a certain Substance, or Person, an Essence, coming forth impassibly from the Father Himself." 1475:: "Wherefore in one place divine Scripture calls Him the Son, in another the Word, in another the Brightness of the Father; names severally meant to guard against blasphemy. For, forasmuch as thy son is of the same nature with thyself, the Scripture wishing to show that the Substance of the Father and the Son is one, sets forth the Son of the Father, born of the Father, the Only-Begotten. Next, since the terms birth and son, convey the idea of passibleness, therefore it calls the Son the Word, declaring by that name the impassibility of His Nativity. But inasmuch as a father with us is necessarily older than his son, lest thou shouldest think that this applied to the Divine nature as well, it calls the Only-Begotten the Brightness of the Father; for brightness, though arising from the sun, is not posterior to it. Understand then that Brightness, as revealing the coeternity of the Son with the Father; Word as proving the impassibility of His birth, and Son as conveying His consubstantiality." 1541:: "But the title is absolute, and free from the offence of an extraneous subject. To Moses it is said, I have given thee for a god to Pharaoh: (Exod. 7:1) but is not the reason for the name added, when it is said, to Pharaoh? Moses is given for a god to Pharaoh, when he is feared, when he is entreated, when he punishes, when he heals. And it is one thing to be given for a God, another thing to be God. I remember too another application of the name in the Psalms, I have said, ye are gods. But there too it is implied that the title was but bestowed; and the introduction of, I said, makes it rather the phrase of the Speaker, than the name of the thing. But when I hear the Word was God, I not only hear the Word said to be, but perceive It proved to be, God." 1565:: "Not asserting, as Plato does, one to be intelligence, the other soul; for the Divine Nature is very different from this. But you say, the Father is called God with the addition of the article, the Son without it. What say you then, when the Apostle. writes, The great God and our Saviour Jesus Christ; (Tit. 2:13) and again, Who is over all, God; (Rom. 9:5) and Grace be unto you and peace from God our Father; (Rom. 1:7) without the article? Besides, too, it were superfluous here, to affix what had been affixed just before. So that it does not follow, though the article is not affixed to the Son, that He is therefore an inferior God. 343: 373: 1493:: "Consider then the world, understand what is written of it. In the beginning God made the heaven and the earth. Whatever therefore is created is made in the beginning, and thou wouldest contain in time, what, as being to be made, is contained in the beginning. But, lo, for me, an illiterate unlearned fisherman is independent of time, unconfined by ages, advanceth beyond all beginnings. For the Word was, what it is, and is not bounded by any time, nor commenced therein, seeing It was not made in the beginning, but was." 320: 358: 1481:: "But they say that In the beginning does not absolutely express eternity: for that the same is said of the heaven and the earth: In the beginning God made the heaven and the earth. (Gen. 1:1) But are not made and was, altogether different? For in like manner as the word is, when spoken of man, signifies the present only, but when applied to God, that which always and eternally is; so too was, predicated of our nature, signifies the past, but predicated of God, eternity." 52: 145: 3039: 1469:: "As then when our ship is near shore, cities and port pass in survey before us, which on the open sea vanish, and leave nothing whereon to fix the eye; so the Evangelist here, taking us with him in his flight above the created world, leaves the eye to gaze in vacancy on an illimitable expanse. For the words, was in the beginning, are significative of eternal and infinite essence." 392: 1421:: "This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word." 1535:: "Sabellius is overthrown by this text. For he asserts that the Father, Son, and Holy Ghost are one Person, Who sometimes appeared as the Father, sometimes as the Son, sometimes as the Holy Ghost. But he is manifestly confounded by this text, and the Word was with God; for here the Evangelist declares that the Son is one Person, God the Father another." 1086:

Qu.Gen. II.62). Bearing in mind our findings with regard to the Logos in Philo, this cannot but be significant: the Logos for Philo is 'God' not as a being independent of 'the God' but as 'the God' in his knowability – the Logos standing for that limited apprehension of the one God which is all that the rational man, even the mystic may attain to."

1457:: "The Holy Ghost foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, He was not. That none might presume then to babble such things, the Holy Ghost saith, In the beginning was the Word." 1004:) discusses "grammatical, theological, historical, literary and other issues that affect the interpretation of θεὸς" and conclude that, among other uses, "is a christological title that is primarily ontological in nature" and adds that "the application of θεὸς to Jesus Christ asserts that Jesus is ... God-by-nature. 1523:: "It is worth while noting, that, whereas the Word is said to come to some, as to Hosea, Isaiah, Jeremiah, with God it is not made, as though it were not with Him before. But, the Word having been always with Him, it is said, and the Word was with God: for from the beginning it was not separate from the Father." 2691:(of Northern Arizona University) in regard to the Kingdom Interlinear's appendix that gives the reason why the NWT favoured a translation of John 1:1 as saying the Word was not "God" but "a god" said: "In fact the KIT explanation is perfectly correct according to the best scholarship done on this subject.." 2299:"Philip Schaff: ANF09. The Gospel of Peter, The Diatessaron of Tatian, The Apocalypse of Peter, the Vision of Paul, The Apocalypse of the Virgin and Sedrach, The Testament of Abraham, The Acts of Xanthippe and Polyxena, The Narrative of Zosimus, The Apology of Aristid - Christian Classics Ethereal Library" 2136:

literally, free of KJV influence, following the sense of the Greek. It may very well be that the NW translators came to the task of translating John 1:1 with as much bias as the other translators did. It just so happens that their bias corresponds in this case to a more accurate translation of the Greek."

992:

of the Father, though they differed in person: he stresses: "The construction the evangelist chose to express this idea was the most precise way he could have stated that the Word was God and yet was distinct from the Father". He questions whether Colwell's rule helps in interpreting John 1:1. It has

840:

And thus the first-born of all creation, who is the first to be with God, and to attract to Himself divinity, is a being of more exalted rank than the other gods beside Him, of whom God is the God It was by the offices of the first-born that they became gods, for He drew from God in generous measure

1378:

So, whether the predicate (theos) is definite, indefinite or qualitative depends on the context. Consequently, this article raises the concern that uncertainty with respect to the grammar may result in translations based on the theology of the translator. The commonly held theology that Jesus is God

830:

He (John) uses the article, when the name of God refers to the uncreated cause of all things, and omits it when the Logos is named God. God on the one hand is Very God (Autotheos, God of Himself); and so the Saviour says in His prayer to the Father, "That they may know Thee the only true God;" (cf.

794:

Now if this one is God according to John ("the Word was God"), then you have two: one who speaks that it may be, and another who carries it out. However, how you should accept this as "another" I have explained: as concerning person, not substance, and as distinction, not division. (Against Praxeus

706:

and 2) proper application of grammatical rules. The commonly held theology that Jesus is God naturally leads one to believe that the proper way to render the verse is the one which is most popular. The opposing theology that Jesus is subordinate to God as his Chief agent leads to the conclusion that

1345:

of Alexandria, a teacher in Greek grammar of the third century, argued that John uses the article when theos refers to "the uncreated cause of all things." But the Logos is named theos without the article because He participates in the divinity of the Father because of "His being with the Father."

1357:

The main dispute with respect to this verse relates to John 1:1c ("the Word was God"). One minority translation is "the Word was divine." This is based on the argument that the grammatical structure of the Greek does not identify the Word as the Person of God but indicates a qualitative sense. The

1085:

demonstrates that a distinction between ho theos and theos such as we find in John 1.1b-c, would be deliberate by the author and significant for the Greek reader. Not only so, Philo shows that he could happily call the Logos 'God/god' without infringing his monotheism (or even 'the second God' –

1642:

See verses 14-17: "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John bore witness about him, and cried out, "This was he of whom I said, 'He who comes after me ranks before me, because he was before

850:

The true God, then, is "The God," and those who are formed after Him are gods, images, as it were, of Him the prototype. But the archetypal image, again, of all these images is the Word of God, who was in the beginning, and who by being with God is at all times God, not possessing that of

845:

As R.P.C. Hanson stated in discussing the Apologists, "There were many different types and grades of deity in popular thought and religion and even in philosophical thought." Origen concludes that "the Word of God" is not "God ... of Himself" but because of "His being with the Father" (cf. John

759:

looks much more like "And the Word was God" than "And the Word was divine" when viewed with reference to this rule. The absence of the article does not make the predicate indefinite or qualitative when it precedes the verb, it is indefinite in this position only when the context demands it. The

2135:

all approached the text at John 1:1 already believing certain things about the Word...and made sure that the translations came out in accordance with their beliefs.... Ironically, some of these same scholars are quick to charge the NW translation with "doctrinal bias" for translating the verse

679:

The text of John 1:1 has a sordid past and a myriad of interpretations. With the Greek alone, we can create empathic, orthodox, creed-like statements, or we can commit pure and unadulterated heresy. From the point of view of early church history, heresy develops when a misunderstanding arises

2637:

Dr. Bruce M. Metzger of Princeton (Professor of New Testament Language and Literature): "As a matter of solid fact, however, such a rendering is a frightful mistranslation. It overlooks entirely an established rule of Greek grammar which necessitates the rendering "...and the Word was God."

1409:: "The Greek word "logos" signifies both Word and Reason. But in this passage it is better to interpret it Word; as referring not only to the Father, but to the creation of things by the operative power of the Word; whereas Reason, though it produce nothing, is still rightly called Reason." 1517:: "Again he repeats this, was, because of men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not contained in space. Where was He then? With God. For neither is the Father bounded by place, nor the Son by aught circumscribing." 1208:

In the October 2011 Journal of Theological Studies, Brian J. Wright and Tim Ricchuiti reason that the indefinite article in the Coptic translation, of John 1:1, has a qualitative meaning. Many such occurrences for qualitative nouns are identified in the Coptic New Testament, including

799:

In other words, the Persons are distinct but the substance is undivided. As Tertullian states in Against Praxeus 9 and 26, He is "so far God as He is of the same substance as God Himself ... and as a portion of the Whole ... as He Himself acknowledges: "My Father is greater than I."

1505:: "Because it is an especial attribute of God, to be eternal and without a beginning, he laid this down first: then, lest any one on hearing in the beginning was the Word, should suppose the Word Unbegotten, he instantly guarded against this; saying, And the Word was with God." 1730:

The Coptic version of the New Testament in the southern dialect : otherwise called Sahidic and Thebaic ; with critical apparatus, literal English translation, register of fragments and estimate of the version. 3, The gospel of S. John, register of fragments, etc.,

1439:: "Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom." 1445:: "Observe the spiritual wisdom of the Evangelist. He knew that men honoured most what was most ancient, and that honouring what is before everything else, they conceived of it as God. On this account he mentions first the beginning, saying, In the beginning was the Word." 1487:: "The verb to be, has a double signification, sometimes expressing the motions which take place in time, as other verbs do; sometimes the substance of that one thing of which it is predicated, without reference to time. Hence it is also called a substantive verb." 1066:

to say "the Word was ho theós". No idea of inferiority of nature is suggested by the form of expression, which simply affirms the true deity of the Word. Compare the converse statement of the true humanity of Christ five 27 (hóti huiòs anthrópou estín . . .

1553:: " Or combine it thus. From the Word being with God, it follows plainly that there are two Persons. But these two are of one Nature; and therefore it proceeds, In the Word was God: to show that Father and Son are of One Nature, being of One Godhead." 727:, which is the English definite article, but it can have a range of meanings that can be quite different from those found in English, and require context to interpret. Ancient Greek does not have an indefinite article like the English word 1559:: "We must add too, that the Word illuminates the Prophets with Divine wisdom, in that He cometh to them; but that with God He ever is, because He is God. For which reason he placed and the Word was with God, before and the Word was God." 1362:

or essence as God the Father. In that case, "the Word was God" may be misleading because, in normal English, "God" is a proper noun, referring to the person of the Father or corporately to the three persons of the Godhead.

1095:

1090:

In summary, scholars and grammarians indicate that the grammatical structure of the Greek does not identify the Word as the Person of God but indicates a qualitative sense. The point being made is that the Logos is of the

1037:

Perhaps the clause could be translated, 'the Word had the same nature as God." This would be one way of representing John's thought, which is, as I understand it, that ho logos, no less than ho theos, had the nature of

1061:

The predicate (God) stands emphatically first, as in 4:24. 'It is necessarily without the article (theós not ho theós) inasmuch as it describes the nature of the Word and does not identify His Person. It would be pure

2929:

1991 Page 48 "Of course, were it not for the Gospel, it would not be so obvious to us that "the word of life" in 1 John 1:1 is Jesus Christ. Strikingly, only in the prologue of each is the logos to be identified with

1193:(although the last two references do have an adjective aspect to them). Therefore, anarthrous or arthrous constructions by themselves, without context, cannot determine how to render it into a target language. In 1821:

The Coptic version of the New Testament in the Southern dialect : otherwise called Sahidic and Thebaic ; with critical apparatus, literal English translation, register of fragments and estimate of the

835:

Origen then continues to explain that the Son - the first-born of all creation – was the first to be "with God" (cf. John 1:1), attracted to Himself divinity from God, and gave that divinity to the other

882:

is clear that in the translation "the Word was God", the term God is being used to denote his nature or essence, and not his person. But in normal English usage "God" is a proper noun, referring to the

1129:"But they were expecting that he was going to swell up or suddenly drop dead. So after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and said he 2090:

at apostolic.net: "You could only derive a Trinitarian interpretation from John 1:1 if you come to this passage with an already developed Trinitarian theology. If you approached it with a strict

1499:: " To refute those who inferred from Christ's Birth in time, that He had not been from everlasting, the Evangelist begins with the eternity of the Word, saying, In the beginning was the Word." 1118:"Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he 1267:"The reference to the opening words of the Old Testament is obvious, and is the more striking when we remember that a Jew would constantly speak of and quote from the book of Genesis as " 851:

Himself, but by His being with the Father, and not continuing to be God, if we should think of this, except by remaining always in uninterrupted contemplation of the depths of the Father.

779:

The main dispute with respect to this verse relates to John 1:1c ("the Word was God"). One minority translation is "the Word was divine." The following support this type of translation:

760:

context makes no such demand in the Gospel of John, for this statement cannot be regarded as strange in the prologue of the gospel which reaches its climax in the confession of Thomas ."

2713:

C. H. Dodd says: "If a translation were a matter of substituting words, a possible translation of ; would be, "The Word was a god". As a word-for-word translation it cannot be faulted."

2822:

Wright, B. J.; Ricchuiti, T. (2011-10-01). "From 'God' (θεός) to 'God' (Noute): A New Discussion and Proposal Regarding John 1:1C and the Sahidic Coptic Version of the New Testament".

1115:"The people expected him to swell up or suddenly fall dead; but after waiting a long time and seeing nothing unusual happen to him, they changed their minds and said he was a god.". 1403:

begin with the Incarnation, John, passing over the Conception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In the beginning was the Word."

1433:: "Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself." 2359: 831:

John 17:3) but that all beyond the Very God is made God by participation in His divinity, and is not to be called simply God (with the article), but rather God (without article).

1374:

The absence of the article does not make the predicate indefinite or qualitative when it precedes the verb, it is indefinite in this position only when the context demands it.

4431: 342: 58: 2905:

1992 Page 460 "...in his reference to 'eyewitnesses, and ministers of the word' (Luke 1:2) he is certainly speaking of the person as well as the words and actions of Jesus"

319: 1271:" ("in the beginning"). It is quite in harmony with the Hebrew tone of this Gospel to do so, and it can hardly be that St. John wrote his Berēshîth without having that of 891:. Moreover, "the Word was God" suggests that "the Word" and "God" are convertible terms, that the proposition is reciprocating. But the Word is neither the Father nor the 1463:: "Years, centuries, ages, are passed over, place what beginning thou wilt in thy imagining, thou graspest it not in time, for He, from Whom it is derived, still was." 826:

of Alexandria, a teacher in Greek grammar of the third century, discusses the presence or absence of the article in Commentary on John, Book II, chap, 2. He states:

4678: 1338:

On the basis of John 1:1, Tertullian, early in the third century, argued for two Persons that are distinct but the substance is undivided, of the same substance.

1327:

set the stage for the Logos-Christology in which the Apologists of the second and third centuries connected the divine Word of John 1:1-5 to the Hebrew

4673: 745:

should be taken into consideration, which says that a definite predicate which is before the verb "to be" usually does not have the definite article.

3033:"Catena aurea: commentary on the four Gospels, collected out of the works of the Fathers: Volume 6, St. John. Oxford: Parker, 1874. Thomas Aquinas" 1711: 1715: 753:

The opening verse of John's Gospel contains one of the many passages where this rule suggests the translation of a predicate as a definite noun.

1346:

Robert J. Wilkinson informs that Origen also "mentions the name Ιαω in his commentary on John 1:1, where in discussing divine names, he glosses

813:"'In the beginning was the Word, and the Word was with God, and the Word was God.' There was One 'who was,' and there was another 'with whom'". 1111:

The rendering as "a god" is justified by some non-Trinitarians by comparing it with Acts 28:6 which has a similar grammatical construction'

1986:

Anthropomorphic Depictions of God: The Concept of God in Judaic, Christian and Islamic Traditions : Representing the Unrepresentable

2363: 3658: 2700:

Murray J. Harris has written: "Accordingly, from the point of view of grammar alone, could be rendered "the Word was a god,...." -

1050: 2083: 1379:

naturally leads to a corresponding translation. But a theology in which Jesus is subordinate to God leads to the conclusion that

4416: 2728: 372: 4693: 1307:), which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word ( 1014:

is God the Father, and adds that John 1:1 should be translated "the word was with the God , and the word was a divine being."

3926: 3079: 2672: 1529:: "He has not said, was in God, but was with God: exhibiting to us that eternity which He had in accordance with His Person." 487: 2662: 4409: 3921: 1001: 803:

At the beginning of chapter 13 of against Praxeus, Tertullian uses various Scriptures to argue for "two Gods," including:

2417: 1830: 1141:

However, it was noted that the Hebrew words El, HaElohim and Yahweh (all referring to God) were rendered as anarthrous

480: 4698: 1033:

translation of John 1:1c, "and what God was, the Word was." However, Harner's claim has been criticized. Harner says:

217:ܒ݁ܪܺܫܺܝܬ݂ ܐܺܝܬ݂ܰܘܗ݈ܝ ܗ݈ܘܳܐ ܡܶܠܬ݂ܳܐ ܘܗܽܘ ܡܶܠܬ݂ܳܐ ܐܺܝܬ݂ܰܘܗ݈ܝ ܗ݈ܘܳܐ ܠܘܳܬ݂ ܐܰܠܳܗܳܐ ܘܰܐܠܳܗܳܐ ܐܺܝܬ݂ܰܘܗ݈ܝ ܗ݈ܘܳܐ ܗܽܘ ܡܶܠܬ݂ܳܐ ܀ 4382: 3916: 2598: 2499: 2457: 2390: 2229: 2201: 2033: 1994: 1967: 1925: 1854: 1738: 1547:: "Thus cutting off the cavils of blasphemers, and those who ask what the Word is, he replies, and the Word was God." 3911: 3690: 3130: 2420:

Jesus as God: The New Testament Use of Theos in Reference to Jesus. Grand Rapids, Michigan: Baker Books House, 1992

237: 93: 2529: 1661: 504: 4688: 4719: 4484: 4476: 3822: 3150: 2941: 2651:

Dr. Samuel J. Mikolaski of Zurich, Switzerland: "It is monstrous to translate the phrase 'the Word was a god.'"

2515: 1776: 1201:

text, "supported by all MSS... reads πρὸς τὸν θεόν for the Hebrew עִם־ יְהֹוָ֔ה", but the oldest Greek text in

1029:, claimed that the traditional translation of John 1:1c ("and the Word was God") is incorrect. He endorses the 1018: 2145: 357: 4156: 3505: 3063:

Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century

907:

could also be translated 'divine' as the construction indicates "a qualitative sense for theos". The Word is

4683: 2771: 2405: 1186: 1182: 680:

concerning Greek articles, the predicate nominative, and grammatical word order. The early church heresy of

3651: 2856: 2724: 1941: 1597: 2914: 1800: 4547: 4460: 4070: 2782: 2124: 1354:(exultation of Ιαω). This appears to be an entry from a list giving the meaning of Hebrew names in LXX". 1194: 973: 768: 2890: 2879: 1612: 1582: 1511:: "From the beginning, He is with God: and though independent of time, is not independent of an Author." 4657: 2275:"John 1:1 Interlinear: In the beginning was the Word, and the Word was with God, and the Word was God;" 1878: 1762: 1268: 559: 2628:

Dr. J. R. Mantey: "It is neither scholarly nor reasonable to translate John 1:1 'The Word was a god.'"

2616:

Christology in the Making: A New Testament Inquiry Into the Origins of the Doctrine of the Incarnation

4455: 4426: 4012: 4002: 3596: 3489: 1234: 1190: 993:

been said that Colwell's rule has been misapplied as its converse, as though it implied definiteness.

988:) is due to its use as a qualitative noun, describing the nature or essence of the Word, sharing the 119: 1214: 1210: 731:, and nominatives without articles also have a range of meanings that require context to interpret. 650:

1998: "and what God was the Word also was" – This translation follows Professor Francis J. Moloney,

4058: 2250: 1178: 3032: 2554:

Philip B. Harner (March 1973). "Qualitative Anarthrous Predicate Nouns: Mark 15:39 and John 1:1".

4332: 3901: 3644: 1819: 1174: 1071: 1054: 771:) criticizes Colwell's Rule as methodologically unsound and "not a valid rule of Greek grammar." 4360: 4064: 3931: 3864: 3103: 2094:(which is what I believe John held to) then this passage would definitely support such a view." 888: 2489: 2380: 1984: 271:

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

4126: 4052: 3981: 3946: 3906: 3061: 2298: 2166: 2023: 1367: 746: 598: 515: 192: 4724: 4404: 4327: 4007: 3986: 3966: 3123: 1550: 1532: 1324: 1075: 841:

that they should be made gods, and He communicated it to them according to His own bounty.

655: 130: 2801: 2066:

David A. Reed. "How Semitic Was John? Rethinking the Hellenistic Background to John 1:1."

1893:"John 1 In the beginning the Word existed. The Word was with God, and the Word was divine" 1685:

The Trustees of the Chester Beatty Library, Dublin/CBL Cpt 813, ff. 147v-148r/www.cbl.ie.

1643:

me.'")... For the law was given through Moses; grace and truth came through Jesus Christ."

8: 4397: 4387: 4116: 639: 420: 240: 153: 415:

Other variations of rendering, both in translation or paraphrase, John 1:1c also exist:

230:

brīšīṯ ʾiṯauhi hwā milṯā, whu milṯā ʾiṯauhi hwā luaṯ ʾalāhā; wʾalāhā iṯauhi hwā hu milṯā

4421: 4337: 4302: 4181: 4166: 4131: 4086: 3961: 3941: 3936: 3576: 3510: 3465: 3085: 2867: 2571: 2193: 2120: 2080: 2049: 1935: 1872: 1756: 1538: 1508: 1490: 1472: 1460: 1026: 1022: 869: 865: 822:

In John 1:1c, logos has the article but theos does not. Literally, "god was the word".

764: 666: 644: 631: 552: 541: 400: 378: 2760: 2639: 2010: 19:"In the beginning was the Word" redirects here. For the part of Catholic liturgy, see 3556: 3089: 3075: 2839: 2668: 2594: 2514:

Philip B. Harner, "Qualitative Anarthrous Predicate Nouns: Mark 15:39 and John 1:1,"

2495: 2453: 2386: 2376: 2225: 2029: 1990: 1963: 1921: 1860: 1850: 1826: 1744: 1734: 1705: 1673: 1627: 1544: 1514: 1454: 1436: 1430: 1418: 1328: 1202: 1030: 969: 741: 591: 475: 261:

Hn teHoueite neFSoop nCi pSaJe auw pSaJe neFSoop nnaHrm pnoute auw neunoute pe pSaJe.

248:ϨΝ ΤЄϨΟΥЄΙΤЄ ΝЄϤϢΟΟΠ ΝϬΙΠϢΑϪЄ, ΑΥШ ΠϢΑϪЄ ΝЄϤϢΟΟΠ ΝΝΑϨΡΜ ΠΝΟΥΤЄ. ΑΥШ ΝЄΥΝΟΥΤЄ ΠЄ ΠϢΑϪЄ 2809:

DE SEPTUAGINTA. Studies in Honour of John William Wevers on his sixty-fifth birthday

2737: 2221:

Truth in Translation: Accuracy and Bias in English Translations of the New Testament

2105:

Truth in Translation: Accuracy and Bias in English Translations of the New Testament

4392: 4111: 3951: 3874: 3495: 3485: 3067: 2831: 2797: 2563: 2185: 2132: 1955: 1400: 1259: 1007: 997: 932: 875: 688:

God." The early church heresy of Arianism understood it to read, "and the word was

537: 4468: 4729: 4448: 4267: 4151: 4045: 4034: 4017: 3971: 3896: 3116: 2447: 2219: 2128: 2087: 1686: 1320:

The verse has been a source of much debate among Bible scholars and translators.

581: 436: 348: 206: 149: 3066:. Studies in the History of Christian Traditions. Vol. 179. Leiden: Brill. 2274: 4297: 4171: 4146: 4121: 3667: 3617: 3561: 3139: 1046: 1042: 956: 952: 940: 920: 884: 431: 411:

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

396: 333: 329: 127: 101: 71: 2322: 1254:: "In the beginning God created heaven, and earth." The opening words of the 1222: 1218: 1158: 1150: 810:"God, even Thy God, hath anointed Thee or made Thee His Christ" (cf. Psm 45). 4713: 4347: 4287: 4101: 3765: 3703: 3680: 3104:

Another God in the Gospel of John? A Linguistic Analysis of John 1:1 and 1:18

3043: 2843: 2494:(reprinted ed.). Touchstone, New York: Simon and Schuster. p. 317. 1892: 1864: 1748: 1255: 1166: 1162: 1154: 1146: 924: 861: 526: 199:

En arkhêi ên ho lógos, kaì ho lógos ên pròs tòn theón, kaì theòs ên ho lógos.

105: 81: 571:

1962, 1979: "'the word was God.' Or, more literally, 'God was the word.'" –

4277: 3480: 3444: 3108: 2688: 1063: 944: 681: 307:

in principio erat uerbum et uerbu uel sermo erat ap(ud) dm et ds erat uerbu

298: 109: 3071: 2170: 1289:: "According as they have delivered them unto us, who from the beginning ( 453:

The Monotessaron; or, The Gospel History According to the Four Evangelists

4652: 4647: 4642: 4637: 4632: 4627: 4622: 4617: 4612: 4176: 3956: 3566: 3515: 2835: 1251: 948: 363: 176: 20: 2009:

For a complete list of 70 non traditional translations of John 1:1, see

351:(300–325), The end of Gospel of Luke and the beginning of Gospel of John 287:

In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.

137:, as indicated in other verses later in the same chapter. For example, " 51: 4607: 4602: 4597: 4592: 4587: 4582: 4577: 4572: 4567: 4562: 4557: 4552: 4542: 4537: 4532: 4527: 4522: 4517: 4211: 4039: 3976: 3869: 3591: 2575: 2197: 2171:"A definite rule for the use of the article in the Greek New Testament" 2091: 1562: 1526: 1502: 1478: 1466: 1442: 1424: 1396: 1300: 1198: 961: 787: 325: 1849:. Moffatt, James, 1870-1944. Grand Rapids, MI: Kregel Classics. 1994. 1825:. Robarts - University of Toronto. Oxford : The Clarendon Press. 1684: 184:Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 4512: 4507: 4502: 4366: 4272: 4257: 4247: 4237: 4216: 4206: 4201: 4161: 4023: 3859: 3854: 3850: 3846: 3842: 3838: 3834: 3535: 3439: 3429: 3424: 3408: 3403: 3398: 3393: 3388: 3383: 3378: 3373: 3368: 3363: 3358: 3353: 3348: 3343: 3338: 3333: 3328: 3323: 3318: 3313: 3308: 3303: 3298: 3293: 3288: 3283: 3278: 3273: 3268: 3263: 3258: 3253: 3248: 3243: 3238: 3233: 3228: 3223: 3218: 3213: 3208: 3203: 1777:"Translating Sahidic Coptic John 1:1 | Gospel Of John | Translations" 1448: 1412: 1406: 197: 2567: 2189: 4318: 4096: 4029: 3449: 3198: 3193: 3188: 3183: 3178: 3173: 3168: 3163: 1286: 1280: 703: 209: 41: 2530:"Revisiting the Colwell Construction in Light of Mass/Count Nouns" 2449:

Jesus as God: The New Testament Use of Theos in Reference to Jesus

2434:

Jesus as God: The New Testament Use of Theos in Reference to Jesus

2348:

Jesus as God: The New Testament Use of Theos in Reference to Jesus

1989:. International Institute of Islamic Thought (IIIT). p. 300. 1847:

The Bible : James Moffatt translation : with concordance

1108:, while other scholars believe it is possible or even preferable. 4353: 4342: 4307: 4292: 4262: 4242: 4186: 4136: 3812: 3805: 3800: 3795: 3790: 3785: 3780: 3775: 3770: 3758: 3753: 3748: 3636: 3612: 3581: 3434: 3042:

This article incorporates text from this source, which is in the

928: 892: 424: 279: 36: 4232: 1451:: "Or, In the beginning, as if it were said, before all things." 1283:: "The beginning of the gospel of Jesus Christ, the Son of God." 702:

There are two issues affecting the translating of the verse, 1)

558:

1956: "And the Word was as to His essence absolute deity" – The

512:

The Coptic Version of the New Testament in the Southern Dialect,

115:. The traditional and majority translation of this verse reads: 4141: 3743: 3738: 3733: 3728: 3723: 3718: 3713: 3708: 3698: 3622: 3530: 3475: 3470: 3142: 1556: 1520: 1496: 1484: 1342: 823: 637:

1993: "The Word was God, in readiness for God from day one." —

97: 1217:. Moreover, the indefinite article is used to refer to God in 228: 144: 122:

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

4282: 4196: 4106: 4091: 3675: 3586: 3571: 3540: 3500: 1332: 1275:

present to his mind, and without being guided by its meaning.

1272: 1082: 943:, with whom he eternally exists. This verse is echoed in the 754: 435:

The New Testament, in an Improved Version, Upon the Basis of

295: 276: 182: 134: 112: 2664:

The Living Word of God: Rethinking the Theology of the Bible

483:, New York and London (left hand column interlinear reading) 4252: 3525: 2802:"KYRIOS OR TETRAGRAM: A RENEWED QUEST FOR THE ORIGINAL LXX" 2112: 2025:

Creation is Groaning: Biblical and Theological Perspectives

2731:

John 1:1 Non-Trinitarian - The Nature and Deity of Christ

2116: 2108: 1652:

The Greek English New Testament. Christianity Today. 1975

391: 2903:

A Dictionary of biblical tradition in English literature

1341:

In John 1:1c, logos has the article but theos does not.

566:

The New Testament of Our Lord and Saviour Jesus Anointed

2958: 1662:

Nestle Aland Novum Testamentum Graece Read NA28 online

872:

render part of the verse as "...the Word was divine".

605:

1975 "and a god (or, of a divine kind) was the Word" –

2251:"Ante-Nicene Fathers, Vol. III : Against Praxeas" 2150:

A Beginning-Intermediate Grammar of Hellenistic Greek.

215: 2165: 1390: 2028:(Reprinted ed.). Liturgical Press. p. 92. 1733:. Vol. 3. Horner, George, 1849-1930. : . 2014. 984:(the lack of the definite article before the second 895:... The rendering cannot stand without explanation." 807:"One God spoke and another created" (cf. John 1:3). 259: 2640:

http://www.bible-researcher.com/metzger.jw.html—see

2011:

http://simplebibletruths.net/70-John-1-1-Truths.htm

1962:. Wm. B. Eerdmans Publishing Company. p. 209. 1000:(Emeritus Professor of NT Exegesis and Theology at 1674:http://www.biblical-data.org/coptic/Sahidic_NT.pdf 899:An Eastern/Greek Orthodox Bible commentary notes: 395:John 1:1 in the page showing the first chapter of 2472: 2452:(Reprinted ed.). Wipf and Stock Publishers. 2375: 2323:"RPC Hanson - A lecture on the Arian Controversy" 2245: 2243: 2241: 2224:. University Press of America. pp. 117–120. 1982: 4711: 2796: 2613: 2562:(1). The Society of Biblical Literature: 75–87. 2553: 2487: 2445: 1672:Sahidica 2.01. J. Warren Wells. 2007.January.28 1173:was used to refer to God in locations including 684:understood John 1:1c to read, "and the Word was 2821: 2811:. Mississauga: Benben Publications. p. 90. 2350:, 1992, Baker Books, pub. SBN 0801021952, p. 69 1293:) were eyewitnesses and ministers of the word ( 959:), Light from Light, True God from True God... 588:1970, 1989: "and what God was, the Word was" – 386: 160: 3027: 3025: 3023: 3021: 3019: 3017: 3015: 3013: 3011: 3009: 3007: 3005: 3003: 3001: 2999: 2997: 2995: 2993: 2588: 2238: 3652: 3124: 2991: 2989: 2987: 2985: 2983: 2981: 2979: 2977: 2975: 2973: 2667:. Baylor University Press. pp. 211–213. 2021: 1358:point being made is that the Logos is of the 1165:among many other locations. Moreover, in the 3138: 2942:"Logos Christology - Philosophical Theology" 2807:. In Albert Pietersma and Claude Cox (ed.). 2660: 2593:. Cambridge: University Press. p. 116. 2436:. Grand Rapids, Michigan: Baker Books House. 2217: 1710:: CS1 maint: multiple names: authors list ( 246: 2792: 2790: 887:or corporately to the three persons of the 578:1966, 2001: "and he was the same as God" – 305: 285: 3659: 3645: 3131: 3117: 2970: 2618:(Second ed.). Grand Rapids: Eerdmans. 1920:. UK (1955), USA (1958): Panther, Signet. 1915: 1714:) CS1 maint: numeric names: authors list ( 460:A Literal Translation of the New Testament 3059: 2964: 2939: 2868:Ellicott's Commentary for English Readers 619:1978: "and godlike sort was the Logos" – 609:, by Siegfried Schulz, Göttingen, Germany 439:'s New Translation: With a Corrected Text 407:The traditional rendering in English is: 139:the Word became flesh, and dwelt among us 3060:Wilkinson, Robert J. (4 February 2015). 2787: 1954: 1687:"Sahidic Coptic Translation of John 1:1" 1258:are also "In the beginning". Theologian 390: 143: 133:, is widely interpreted as referring to 2207:from the original on February 21, 2016. 2148:. A section heading in Robert W. Funk, 2107:chapter 11 states: "Translators of the 1010:(Catholic Biblical scholar) wrote that 423:(translated from the 4th-century Latin 419:14th century: "and God was the word" – 4712: 1960:New Testament: An Expanded Translation 1817: 1303:: "That which was from the beginning ( 774: 723:The Greek article is often translated 446:The New Testament in Greek and English 3927:Jesus and the woman taken in adultery 3640: 3112: 1323:This verse and other concepts in the 1104:Some scholars oppose the translation 1051:Lady Margaret's Professor of Divinity 488:Joseph Smith Translation of the Bible 486:1867: "and the Son was of God" – The 57:First page of John's Gospel from the 2591:An Idiom-Book of New Testament Greek 2152:Volume I. Second Corrected Edition. 2048: 1315: 1099: 718: 523:The Bible: James Moffatt Translation 501:Concise Commentary on The Holy Bible 216: 2870:on John 1, accessed 22 January 2016 2527: 1228: 1002:Trinity Evangelical Divinity School 931:. The point being made is that the 767:(Professor of Religious Studies at 573:The Four Gospels and the Revelation 13: 3666: 2824:The Journal of Theological Studies 2723:David Barron (an anti-Trinitarian 1391:Commentary from the Church Fathers 1335:of contemporary Greek philosophy. 534:The Bible: An American Translation 532:1935: "and the Word was divine" – 14: 4741: 3097: 1074:(Emeritus Lightfoot Professor at 951:(qualitative or derivative) from 790:in the early third century wrote: 734: 626:1985: "So the Word was divine" - 612:1975: "and the Word was a god" – 564:1958: "and the Word was a god" – 547:1955: "so the Word was divine" – 499:1885: "and the Word was a god" – 492:1879: "and the Word was a god" – 472:1864: "and a god was the Word" – 458:1863: "and the Word was a god" – 451:1829: "and the Word was a god" – 444:1822: "and the Word was a god" – 430:1808: "and the Word was a god" – 126:"The Word," a translation of the 3037: 2940:Kennerson, Robert (2012-03-12). 2070:Fall 2003, Vol. 85 Issue 4, p709 2054:The New Testament: A Translation 1801:"Vetus Latina Iohannes Synopsis" 1205:has written πρὸς יהוה τὸν θεόν. 911:God in the sense that he is the 663:The New Testament: A Translation 661:2017: "and the Logos was god" - 510:1911: "and God was the word" – 371: 356: 341: 318: 50: 4432:Pillar New Testament Commentary 2933: 2919: 2908: 2895: 2884: 2873: 2861: 2850: 2815: 2776: 2765: 2754: 2716: 2707: 2694: 2681: 2654: 2645: 2631: 2622: 2607: 2582: 2547: 2521: 2508: 2481: 2466: 2439: 2426: 2418:Book Reviews Murray J. Harris. 2410: 2399: 2385:. Harper Collins. p. 269. 2382:Greek Grammar Beyond the Basics 2369: 2353: 2340: 2315: 2291: 2267: 2211: 2159: 2139: 2097: 2073: 2060: 2042: 2015: 2003: 1976: 1948: 1909: 1885: 1839: 1818:Horner, George William (1911). 1811: 1793: 1769: 1722: 972:(Professor of New Testament at 855: 673: 623:, by Johannes Schneider, Berlin 521:1924: "the Logos was divine" – 260: 229: 198: 2556:Journal of Biblical Literature 2516:Journal of Biblical Literature 2360:Eastern / Greek Orthodox Bible 2178:Journal of Biblical Literature 1678: 1666: 1655: 1646: 1636: 1621: 1606: 1591: 1576: 1019:Journal of Biblical Literature 256:Sahidic Coptic transliteration 1: 2927:First, Second, and Third John 1569: 923:(God absolutely as in common 919:mentioned in 1:1a; he is not 782: 141:" (John 1:14; cf. 1:15, 17). 2423:. Berrier Springs. MI 49103 2068:Anglican Theological Review, 1916:Schonfield, Hugh J. (1958). 739:In interpreting this verse, 621:Das Evangelium nach Johannes 614:Das Evangelium nach Johannes 494:Das Evangelium nach Johannes 465:1864: "the LOGOS was God" – 387:John 1:1 in English versions 161:Source text and translations 7: 4071:The truth will set you free 2491:The Dictionary Of The Bible 2125:New American Standard Bible 2081:Colwell's Rule and John 1:1 2022:Mary L. Coloe, ed. (2013). 1918:The Authentic New Testament 1021:article, Philip B. Harner, 974:Dallas Theological Seminary 769:Northern Arizona University 607:Das Evangelium nach Johnnes 549:The Authentic New Testament 10: 4746: 4658:Ohrid Glagolitic fragments 3053: 2661:Witherington, Ben (2007). 2473:McKenzie, John L. (1965). 2432:Murray J. Harris. (1992). 1983:Zulfiqar Ali Shah (2012). 1366:With respect to John 1:1, 1232: 980:The use of the anarthrous 755: 628:The Original New Testament 560:Wuest Expanded Translation 462:(Herman Heinfetter , 1863) 247: 183: 18: 4694:American Standard Version 4666: 4495: 4440: 4427:Second Apocalypse of John 4375: 4316: 4225: 4079: 4013:Disciple whom Jesus loved 3995: 3887: 3821: 3689: 3674: 3605: 3549: 3458: 3417: 3149: 2614:James D. G. Dunn (1989). 2488:John L. Mckenzie (1995). 2446:Murray J. Harris (2008). 2327:From Daniel to Revelation 1691:Republished by Watchtower 1387:is the proper rendering. 1247:)" may be compared with: 1235:In the beginning (phrase) 817: 715:is the proper rendering. 306: 286: 268:Sahidic Coptic to English 77: 67: 49: 33: 28: 4059:That they all may be one 1940:: CS1 maint: location ( 3902:Bread of Life Discourse 2589:C. F. D. Moule (1953). 2477:. Milwaukee, WI: Bruce. 2475:Dictionary of the Bible 2416:Panayotis Coutsoumpos. 1805:itseeweb.cal.bham.ac.uk 1399:: "While all the other 1055:University of Cambridge 4361:Via et veritas et vita 4152:Mary, sister of Martha 4065:Via et veritas et vita 2406:Wallace, ibid., p. 257 1877:: CS1 maint: others ( 1761:: CS1 maint: others ( 1376: 1277: 1139: 1088: 1069: 1040: 995: 967: 897: 853: 843: 833: 815: 797: 762: 700: 568:(J. L. Tomanec, 1958); 467:A New Emphatic Version 455:(J. S. Thompson, 1829) 413: 404: 381:(400-440), John 1:1–7. 328:(175–225), the end of 225:Syriac transliteration 157: 124: 4720:Jesus in Christianity 4699:World English Version 4053:Quod scripsi, scripsi 3982:Resurrection of Jesus 3072:10.1163/9789004288171 2946:Wilmington For Christ 2725:Seventh-day Adventist 2218:Jason BeDuhn (2003). 2167:Ernest Cadman Colwell 1372: 1368:Ernest Cadman Colwell 1360:same uncreated nature 1265: 1145:in the Septuagint at 1113: 1080: 1059: 1035: 978: 937:same uncreated nature 901: 880: 848: 838: 828: 805: 792: 751: 747:Ernest Cadman Colwell 677: 599:Revised English Bible 516:George William Horner 409: 394: 366:(c. 400), John 1:1–16 332:and the beginning of 193:Greek transliteration 147: 117: 4405:Johannine literature 4328:I am (biblical term) 3987:Restoration of Peter 2079:William Arnold III, 1551:Theophylact of Ohrid 1533:Theophylact of Ohrid 1325:Johannine literature 1076:University of Durham 885:person of the Father 656:Daniel J. Harrington 575:(R. Lattimore, 1979) 448:(A. Kneeland, 1822.) 78:Christian Bible part 4452:(J. S. Bach, 1724) 4398:John the Evangelist 4388:Johannine community 4354:Resurrectio et Vita 4117:Joseph of Arimathea 4030:Feast of Dedication 3917:Healing a paralytic 3912:Healing a blind man 2925:Dwight Moody Smith 2642:chapter IV point 1. 2518:92, 1 (March 1973), 2346:Harris, Murray J., 1239:"In the beginning ( 775:The Word was divine 756:Καὶ θεὸς ἦν ὁ λόγος 469:(right hand column) 154:Evangelist portrait 4689:King James Version 4485:The Gospel of John 4477:The Gospel of John 4422:Apocryphon of John 4343:Gate for the Sheep 4338:Light of the World 4035:"Love one another" 3962:Farewell Discourse 3937:Raising of Lazarus 3922:Healing a sick son 3577:Light of the World 2836:10.1093/jts/flr080 2255:www.tertullian.org 2086:2007-04-04 at the 1539:Hilary of Poitiers 1509:Hilary of Poitiers 1491:Hilary of Poitiers 1473:Council of Ephesus 1461:Hilary of Poitiers 1331:and to the divine 1183:2 Corinthians 5:19 1027:Heidelberg College 1023:Professor Emeritus 870:Hugh J. Schonfield 866:Edgar J. Goodspeed 765:Jason David BeDuhn 667:David Bentley Hart 652:The Gospel of John 645:Eugene H. Peterson 632:Hugh J. Schonfield 616:(S. Schulz, 1975); 553:Hugh J. Schonfield 542:Edgar J. Goodspeed 437:Archbishop Newcome 405: 379:Codex Alexandrinus 158: 148:John 1:1 from the 61:, c. 10th century. 59:Coronation Gospels 16:Verse of the Bible 4707: 4706: 3883: 3882: 3634: 3633: 3629: 3628: 3081:978-90-04-28817-1 2901:David L. Jeffrey 2674:978-1-60258-017-6 2528:Hartley, Donald. 2377:Daniel B. Wallace 1956:S. Wuest, Kenneth 1545:Basil of Caesarea 1515:Basil of Caesarea 1455:Basil of Caesarea 1437:Basil of Caesarea 1431:Basil of Caesarea 1419:Basil of Caesarea 1329:Wisdom literature 1316:Debate on Article 1203:Papyrus Fouad 266 1195:Deuteronomy 31:27 1100:The Word as a god 1031:New English Bible 970:Daniel B. Wallace 965:with the Father." 719:The Greek Article 592:New English Bible 496:(J. Becker, 1979) 476:Emphatic Diaglott 336:(chapter 1:1–16*) 314: 313: 87: 86: 4737: 4684:Wycliffe Version 4417:Textual variants 4393:John the Apostle 4112:John the Baptist 4003:In the beginning 3952:Passion of Jesus 3932:Walking on water 3907:Feeding the 5000 3687: 3686: 3661: 3654: 3647: 3638: 3637: 3608: 3607: 3496:John the Baptist 3490:unnamed disciple 3133: 3126: 3119: 3110: 3109: 3093: 3047: 3041: 3040: 3036: 3029: 2968: 2962: 2956: 2955: 2953: 2952: 2937: 2931: 2923: 2917: 2912: 2906: 2899: 2893: 2888: 2882: 2877: 2871: 2865: 2859: 2854: 2848: 2847: 2819: 2813: 2812: 2806: 2798:Albert Pietersma 2794: 2785: 2780: 2774: 2769: 2763: 2758: 2752: 2749: 2746: 2745: 2736:. Archived from 2720: 2714: 2711: 2705: 2698: 2692: 2685: 2679: 2678: 2658: 2652: 2649: 2643: 2635: 2629: 2626: 2620: 2619: 2611: 2605: 2604: 2586: 2580: 2579: 2551: 2545: 2544: 2542: 2540: 2525: 2519: 2512: 2506: 2505: 2485: 2479: 2478: 2470: 2464: 2463: 2443: 2437: 2430: 2424: 2414: 2408: 2403: 2397: 2396: 2373: 2367: 2357: 2351: 2344: 2338: 2337: 2335: 2334: 2319: 2313: 2312: 2310: 2309: 2295: 2289: 2288: 2286: 2285: 2271: 2265: 2264: 2262: 2261: 2247: 2236: 2235: 2215: 2209: 2208: 2206: 2175: 2163: 2157: 2143: 2137: 2101: 2095: 2077: 2071: 2064: 2058: 2057: 2046: 2040: 2039: 2019: 2013: 2007: 2001: 2000: 1980: 1974: 1973: 1952: 1946: 1945: 1939: 1931: 1913: 1907: 1906: 1904: 1903: 1889: 1883: 1882: 1876: 1868: 1843: 1837: 1836: 1815: 1809: 1808: 1797: 1791: 1790: 1788: 1787: 1773: 1767: 1766: 1760: 1752: 1726: 1720: 1719: 1709: 1701: 1699: 1697: 1682: 1676: 1670: 1664: 1659: 1653: 1650: 1644: 1640: 1634: 1625: 1619: 1610: 1604: 1595: 1589: 1580: 1260:Charles Ellicott 1243:) was the Word ( 1229:In the Beginning 1219:Deuteronomy 4:31 1072:James D. G. Dunn 1008:John L. McKenzie 998:Murray J. Harris 876:Murray J. Harris 860:Translations by 758: 757: 698: 538:John M. P. Smith 421:Wycliffe's Bible 401:King James Bible 375: 360: 345: 322: 309: 308: 289: 288: 263: 262: 250: 249: 232: 231: 219: 218: 201: 200: 186: 185: 165: 164: 120:In the beginning 54: 26: 25: 4745: 4744: 4740: 4739: 4738: 4736: 4735: 4734: 4710: 4709: 4708: 4703: 4662: 4491: 4449:St John Passion 4436: 4371: 4312: 4303:Solomon's Porch 4221: 4127:Mother of Jesus 4075: 4046:Noli me tangere 4018:Doubting Thomas 3991: 3897:Wedding at Cana 3890:(chronological) 3889: 3879: 3817: 3678: 3670: 3665: 3635: 3630: 3601: 3545: 3454: 3413: 3145: 3137: 3100: 3082: 3056: 3051: 3050: 3038: 3031: 3030: 2971: 2963: 2959: 2950: 2948: 2938: 2934: 2924: 2920: 2913: 2909: 2900: 2896: 2889: 2885: 2878: 2874: 2866: 2862: 2855: 2851: 2820: 2816: 2804: 2795: 2788: 2781: 2777: 2770: 2766: 2759: 2755: 2743: 2741: 2722: 2721: 2717: 2712: 2708: 2699: 2695: 2686: 2682: 2675: 2659: 2655: 2650: 2646: 2636: 2632: 2627: 2623: 2612: 2608: 2601: 2587: 2583: 2568:10.2307/3262756 2552: 2548: 2538: 2536: 2526: 2522: 2513: 2509: 2502: 2486: 2482: 2471: 2467: 2460: 2444: 2440: 2431: 2427: 2415: 2411: 2404: 2400: 2393: 2374: 2370: 2358: 2354: 2345: 2341: 2332: 2330: 2321: 2320: 2316: 2307: 2305: 2297: 2296: 2292: 2283: 2281: 2273: 2272: 2268: 2259: 2257: 2249: 2248: 2239: 2232: 2216: 2212: 2204: 2190:10.2307/3259477 2173: 2164: 2160: 2144: 2140: 2129:Good News Bible 2102: 2098: 2088:Wayback Machine 2078: 2074: 2065: 2061: 2047: 2043: 2036: 2020: 2016: 2008: 2004: 1997: 1981: 1977: 1970: 1953: 1949: 1933: 1932: 1928: 1914: 1910: 1901: 1899: 1897:studybible.info 1891: 1890: 1886: 1870: 1869: 1857: 1845: 1844: 1840: 1833: 1816: 1812: 1799: 1798: 1794: 1785: 1783: 1775: 1774: 1770: 1754: 1753: 1741: 1728: 1727: 1723: 1703: 1702: 1695: 1693: 1683: 1679: 1671: 1667: 1660: 1656: 1651: 1647: 1641: 1637: 1626: 1622: 1611: 1607: 1596: 1592: 1581: 1577: 1572: 1393: 1352:meteorismos Ιαω 1318: 1237: 1231: 1102: 1025:of Religion at 955:(personal, the 858: 820: 785: 777: 737: 721: 699: 696: 676: 582:Good News Bible 481:Benjamin Wilson 389: 382: 376: 367: 361: 352: 349:Codex Vaticanus 346: 337: 323: 163: 156:, 1056 or 1057. 150:Ostromir Gospel 98:opening chapter 63: 62: 45: 39: 24: 17: 12: 11: 5: 4743: 4733: 4732: 4727: 4722: 4705: 4704: 4702: 4701: 4696: 4691: 4686: 4681: 4676: 4670: 4668: 4664: 4663: 4661: 4660: 4655: 4650: 4645: 4640: 4635: 4630: 4625: 4620: 4615: 4610: 4605: 4600: 4595: 4590: 4585: 4580: 4575: 4570: 4565: 4560: 4555: 4550: 4545: 4540: 4535: 4530: 4525: 4520: 4515: 4510: 4505: 4499: 4497: 4493: 4492: 4490: 4489: 4481: 4473: 4465: 4464: 4463: 4458: 4444: 4442: 4438: 4437: 4435: 4434: 4429: 4424: 4419: 4414: 4413: 4412: 4402: 4401: 4400: 4395: 4390: 4379: 4377: 4373: 4372: 4370: 4369: 4364: 4357: 4350: 4345: 4340: 4335: 4330: 4324: 4322: 4314: 4313: 4311: 4310: 4305: 4300: 4298:Sea of Galilee 4295: 4290: 4285: 4280: 4275: 4270: 4265: 4260: 4255: 4250: 4245: 4240: 4235: 4229: 4227: 4223: 4222: 4220: 4219: 4214: 4209: 4204: 4199: 4194: 4190: 4189: 4184: 4179: 4174: 4172:Pontius Pilate 4169: 4164: 4159: 4154: 4149: 4147:Mary Magdalene 4144: 4139: 4134: 4129: 4124: 4122:Judas Iscariot 4119: 4114: 4109: 4104: 4099: 4094: 4089: 4083: 4081: 4077: 4076: 4074: 4073: 4068: 4061: 4056: 4049: 4042: 4037: 4032: 4027: 4020: 4015: 4010: 4005: 3999: 3997: 3993: 3992: 3990: 3989: 3984: 3979: 3974: 3969: 3964: 3959: 3954: 3949: 3944: 3939: 3934: 3929: 3924: 3919: 3914: 3909: 3904: 3899: 3893: 3891: 3885: 3884: 3881: 3880: 3878: 3877: 3872: 3867: 3862: 3857: 3827: 3825: 3819: 3818: 3816: 3815: 3810: 3809: 3808: 3803: 3798: 3793: 3788: 3783: 3778: 3773: 3763: 3762: 3761: 3756: 3751: 3746: 3741: 3736: 3731: 3726: 3721: 3716: 3711: 3701: 3695: 3693: 3684: 3672: 3671: 3668:Gospel of John 3664: 3663: 3656: 3649: 3641: 3632: 3631: 3627: 3626: 3620: 3618:Gospel of John 3615: 3606: 3603: 3602: 3600: 3599: 3594: 3589: 3584: 3579: 3574: 3569: 3564: 3562:King of Israel 3559: 3557:Jacob's Ladder 3553: 3551: 3547: 3546: 3544: 3543: 3538: 3533: 3528: 3523: 3519: 3518: 3513: 3508: 3503: 3498: 3493: 3483: 3478: 3473: 3468: 3462: 3460: 3456: 3455: 3453: 3452: 3447: 3442: 3437: 3432: 3427: 3421: 3419: 3415: 3414: 3412: 3411: 3406: 3401: 3396: 3391: 3386: 3381: 3376: 3371: 3366: 3361: 3356: 3351: 3346: 3341: 3336: 3331: 3326: 3321: 3316: 3311: 3306: 3301: 3296: 3291: 3286: 3281: 3276: 3271: 3266: 3261: 3256: 3251: 3246: 3241: 3236: 3231: 3226: 3221: 3216: 3211: 3206: 3201: 3196: 3191: 3186: 3181: 3176: 3171: 3166: 3161: 3155: 3153: 3147: 3146: 3140:Gospel of John 3136: 3135: 3128: 3121: 3113: 3107: 3106: 3099: 3098:External links 3096: 3095: 3094: 3080: 3055: 3052: 3049: 3048: 2969: 2967:, pp. 65. 2965:Wilkinson 2015 2957: 2932: 2918: 2907: 2894: 2883: 2872: 2860: 2849: 2830:(2): 494–512. 2814: 2786: 2775: 2764: 2753: 2715: 2706: 2704:, 1992, p. 60. 2693: 2680: 2673: 2653: 2644: 2630: 2621: 2606: 2599: 2581: 2546: 2520: 2507: 2500: 2480: 2465: 2458: 2438: 2425: 2409: 2398: 2391: 2368: 2352: 2339: 2314: 2290: 2266: 2237: 2230: 2210: 2158: 2154:Scholars Press 2138: 2096: 2072: 2059: 2041: 2034: 2014: 2002: 1995: 1975: 1968: 1947: 1926: 1908: 1884: 1855: 1838: 1832:978-0557302406 1831: 1810: 1792: 1768: 1739: 1721: 1677: 1665: 1654: 1645: 1635: 1620: 1605: 1590: 1574: 1573: 1571: 1568: 1567: 1566: 1560: 1554: 1548: 1542: 1536: 1530: 1524: 1518: 1512: 1506: 1500: 1494: 1488: 1482: 1476: 1470: 1464: 1458: 1452: 1446: 1440: 1434: 1428: 1422: 1416: 1410: 1404: 1392: 1389: 1317: 1314: 1313: 1312: 1298: 1284: 1264: 1263: 1233:Main article: 1230: 1227: 1159:Jeremiah 23:23 1101: 1098: 1047:C. F. D. Moule 1043:B. F. Westcott 976:) argues that: 941:God the Father 939:or essence as 927:usage) or the 921:God the Father 857: 854: 819: 816: 784: 781: 776: 773: 742:Colwell's rule 736: 735:Colwell's Rule 733: 720: 717: 694: 675: 672: 671: 670: 659: 648: 635: 624: 617: 610: 603: 586: 576: 569: 562: 556: 545: 530: 519: 508: 497: 490: 484: 470: 463: 456: 449: 442: 432:Thomas Belsham 428: 388: 385: 384: 383: 377: 370: 368: 362: 355: 353: 347: 340: 338: 334:Gospel of John 330:Gospel of Luke 324: 317: 312: 311: 302: 292: 291: 282: 273: 272: 269: 265: 264: 257: 253: 252: 243: 234: 233: 226: 222: 221: 212: 203: 202: 195: 189: 188: 179: 173: 172: 171:John 1:1 text 169: 162: 159: 152:, with John's 102:Gospel of John 85: 84: 79: 75: 74: 72:Gospel of John 69: 65: 64: 56: 55: 47: 46: 40: 34: 31: 30: 15: 9: 6: 4: 3: 2: 4742: 4731: 4728: 4726: 4723: 4721: 4718: 4717: 4715: 4700: 4697: 4695: 4692: 4690: 4687: 4685: 4682: 4680: 4679:Latin Vulgate 4677: 4675: 4672: 4671: 4669: 4665: 4659: 4656: 4654: 4651: 4649: 4646: 4644: 4641: 4639: 4636: 4634: 4631: 4629: 4626: 4624: 4621: 4619: 4616: 4614: 4611: 4609: 4606: 4604: 4601: 4599: 4596: 4594: 4591: 4589: 4586: 4584: 4581: 4579: 4576: 4574: 4571: 4569: 4566: 4564: 4561: 4559: 4556: 4554: 4551: 4549: 4546: 4544: 4541: 4539: 4536: 4534: 4531: 4529: 4526: 4524: 4521: 4519: 4516: 4514: 4511: 4509: 4506: 4504: 4501: 4500: 4498: 4494: 4487: 4486: 4482: 4479: 4478: 4474: 4471: 4470: 4466: 4462: 4459: 4457: 4454: 4453: 4451: 4450: 4446: 4445: 4443: 4439: 4433: 4430: 4428: 4425: 4423: 4420: 4418: 4415: 4411: 4408: 4407: 4406: 4403: 4399: 4396: 4394: 4391: 4389: 4386: 4385: 4384: 4381: 4380: 4378: 4374: 4368: 4365: 4363: 4362: 4358: 4356: 4355: 4351: 4349: 4348:Good Shepherd 4346: 4344: 4341: 4339: 4336: 4334: 4333:Bread of Life 4331: 4329: 4326: 4325: 4323: 4320: 4315: 4309: 4306: 4304: 4301: 4299: 4296: 4294: 4291: 4289: 4286: 4284: 4281: 4279: 4276: 4274: 4271: 4269: 4266: 4264: 4261: 4259: 4256: 4254: 4251: 4249: 4246: 4244: 4241: 4239: 4236: 4234: 4231: 4230: 4228: 4224: 4218: 4215: 4213: 4210: 4208: 4205: 4203: 4200: 4198: 4195: 4192: 4191: 4188: 4185: 4183: 4180: 4178: 4175: 4173: 4170: 4168: 4165: 4163: 4160: 4158: 4155: 4153: 4150: 4148: 4145: 4143: 4140: 4138: 4135: 4133: 4130: 4128: 4125: 4123: 4120: 4118: 4115: 4113: 4110: 4108: 4105: 4103: 4102:Herod Antipas 4100: 4098: 4095: 4093: 4090: 4088: 4085: 4084: 4082: 4078: 4072: 4069: 4067: 4066: 4062: 4060: 4057: 4055: 4054: 4050: 4048: 4047: 4043: 4041: 4038: 4036: 4033: 4031: 4028: 4026: 4025: 4021: 4019: 4016: 4014: 4011: 4009: 4006: 4004: 4001: 4000: 3998: 3994: 3988: 3985: 3983: 3980: 3978: 3975: 3973: 3970: 3968: 3965: 3963: 3960: 3958: 3955: 3953: 3950: 3948: 3945: 3943: 3940: 3938: 3935: 3933: 3930: 3928: 3925: 3923: 3920: 3918: 3915: 3913: 3910: 3908: 3905: 3903: 3900: 3898: 3895: 3894: 3892: 3886: 3876: 3873: 3871: 3868: 3866: 3863: 3861: 3858: 3856: 3852: 3848: 3844: 3840: 3836: 3832: 3829: 3828: 3826: 3824: 3820: 3814: 3811: 3807: 3804: 3802: 3799: 3797: 3794: 3792: 3789: 3787: 3784: 3782: 3779: 3777: 3774: 3772: 3769: 3768: 3767: 3766:Book of Glory 3764: 3760: 3757: 3755: 3752: 3750: 3747: 3745: 3742: 3740: 3737: 3735: 3732: 3730: 3727: 3725: 3722: 3720: 3717: 3715: 3712: 3710: 3707: 3706: 3705: 3704:Book of Signs 3702: 3700: 3697: 3696: 3694: 3692: 3688: 3685: 3682: 3681:New Testament 3677: 3673: 3669: 3662: 3657: 3655: 3650: 3648: 3643: 3642: 3639: 3625: → 3624: 3621: 3619: 3616: 3614: 3611:← 3610: 3609: 3604: 3598: 3595: 3593: 3590: 3588: 3585: 3583: 3580: 3578: 3575: 3573: 3570: 3568: 3565: 3563: 3560: 3558: 3555: 3554: 3552: 3548: 3542: 3539: 3537: 3534: 3532: 3529: 3527: 3524: 3521: 3520: 3517: 3514: 3512: 3509: 3507: 3504: 3502: 3499: 3497: 3494: 3491: 3487: 3484: 3482: 3479: 3477: 3474: 3472: 3469: 3467: 3464: 3463: 3461: 3457: 3451: 3448: 3446: 3443: 3441: 3438: 3436: 3433: 3431: 3428: 3426: 3423: 3422: 3420: 3416: 3410: 3407: 3405: 3402: 3400: 3397: 3395: 3392: 3390: 3387: 3385: 3382: 3380: 3377: 3375: 3372: 3370: 3367: 3365: 3362: 3360: 3357: 3355: 3352: 3350: 3347: 3345: 3342: 3340: 3337: 3335: 3332: 3330: 3327: 3325: 3322: 3320: 3317: 3315: 3312: 3310: 3307: 3305: 3302: 3300: 3297: 3295: 3292: 3290: 3287: 3285: 3282: 3280: 3277: 3275: 3272: 3270: 3267: 3265: 3262: 3260: 3257: 3255: 3252: 3250: 3247: 3245: 3242: 3240: 3237: 3235: 3232: 3230: 3227: 3225: 3222: 3220: 3217: 3215: 3212: 3210: 3207: 3205: 3202: 3200: 3197: 3195: 3192: 3190: 3187: 3185: 3182: 3180: 3177: 3175: 3172: 3170: 3167: 3165: 3162: 3160: 3157: 3156: 3154: 3152: 3148: 3144: 3141: 3134: 3129: 3127: 3122: 3120: 3115: 3114: 3111: 3105: 3102: 3101: 3091: 3087: 3083: 3077: 3073: 3069: 3065: 3064: 3058: 3057: 3045: 3044:public domain 3034: 3028: 3026: 3024: 3022: 3020: 3018: 3016: 3014: 3012: 3010: 3008: 3006: 3004: 3002: 3000: 2998: 2996: 2994: 2992: 2990: 2988: 2986: 2984: 2982: 2980: 2978: 2976: 2974: 2966: 2961: 2947: 2943: 2936: 2928: 2922: 2916: 2911: 2904: 2898: 2892: 2887: 2881: 2876: 2869: 2864: 2858: 2853: 2845: 2841: 2837: 2833: 2829: 2825: 2818: 2810: 2803: 2799: 2793: 2791: 2784: 2779: 2773: 2768: 2762: 2757: 2751: 2748: 2740:on 2012-05-01 2739: 2734: 2733: 2730: 2726: 2719: 2710: 2703: 2697: 2690: 2684: 2676: 2670: 2666: 2665: 2657: 2648: 2641: 2634: 2625: 2617: 2610: 2602: 2600:9780521057745 2596: 2592: 2585: 2577: 2573: 2569: 2565: 2561: 2557: 2550: 2535: 2531: 2524: 2517: 2511: 2503: 2501:9780684819136 2497: 2493: 2492: 2484: 2476: 2469: 2461: 2459:9781606081082 2455: 2451: 2450: 2442: 2435: 2429: 2422: 2421: 2413: 2407: 2402: 2394: 2392:9780310218951 2388: 2384: 2383: 2378: 2372: 2366:, 2009, p231. 2365: 2364:New Testament 2361: 2356: 2349: 2343: 2328: 2324: 2318: 2304: 2300: 2294: 2280: 2276: 2270: 2256: 2252: 2246: 2244: 2242: 2233: 2231:9780761825562 2227: 2223: 2222: 2214: 2203: 2199: 2195: 2191: 2187: 2183: 2179: 2172: 2168: 2162: 2155: 2151: 2147: 2146:"The Article" 2142: 2134: 2130: 2126: 2122: 2118: 2114: 2110: 2106: 2100: 2093: 2089: 2085: 2082: 2076: 2069: 2063: 2055: 2051: 2045: 2037: 2035:9780814680650 2031: 2027: 2026: 2018: 2012: 2006: 1998: 1996:9781565645752 1992: 1988: 1987: 1979: 1971: 1969:0-8028-1229-5 1965: 1961: 1957: 1951: 1943: 1937: 1929: 1927:9780451602152 1923: 1919: 1912: 1898: 1894: 1888: 1880: 1874: 1866: 1862: 1858: 1856:9780825432286 1852: 1848: 1842: 1834: 1828: 1824: 1823: 1814: 1806: 1802: 1796: 1782: 1778: 1772: 1764: 1758: 1750: 1746: 1742: 1740:9780557302406 1736: 1732: 1725: 1717: 1713: 1707: 1692: 1688: 1681: 1675: 1669: 1663: 1658: 1649: 1639: 1633: 1629: 1624: 1618: 1614: 1609: 1603: 1599: 1594: 1588: 1584: 1579: 1575: 1564: 1561: 1558: 1555: 1552: 1549: 1546: 1543: 1540: 1537: 1534: 1531: 1528: 1525: 1522: 1519: 1516: 1513: 1510: 1507: 1504: 1501: 1498: 1495: 1492: 1489: 1486: 1483: 1480: 1477: 1474: 1471: 1468: 1465: 1462: 1459: 1456: 1453: 1450: 1447: 1444: 1441: 1438: 1435: 1432: 1429: 1426: 1423: 1420: 1417: 1414: 1411: 1408: 1405: 1402: 1398: 1395: 1394: 1388: 1386: 1382: 1375: 1371: 1369: 1364: 1361: 1355: 1353: 1349: 1344: 1339: 1336: 1334: 1330: 1326: 1321: 1310: 1306: 1302: 1299: 1296: 1292: 1288: 1285: 1282: 1279: 1278: 1276: 1274: 1270: 1261: 1257: 1256:Old Testament 1253: 1250: 1249: 1248: 1246: 1242: 1236: 1226: 1224: 1220: 1216: 1212: 1206: 1204: 1200: 1196: 1192: 1191:Hebrews 11:16 1188: 1184: 1180: 1176: 1172: 1168: 1167:New Testament 1164: 1160: 1156: 1152: 1148: 1144: 1138: 1136: 1132: 1127: 1125: 1121: 1116: 1112: 1109: 1107: 1097: 1094: 1087: 1084: 1079: 1077: 1073: 1068: 1065: 1058: 1056: 1052: 1048: 1045:is quoted by 1044: 1039: 1034: 1032: 1028: 1024: 1020: 1015: 1013: 1009: 1005: 1003: 999: 994: 991: 987: 983: 977: 975: 971: 966: 964: 963: 958: 954: 950: 946: 942: 938: 934: 930: 926: 922: 918: 914: 910: 906: 900: 896: 894: 890: 886: 879: 877: 873: 871: 867: 863: 862:James Moffatt 852: 847: 842: 837: 832: 827: 825: 814: 811: 808: 804: 801: 796: 791: 789: 780: 772: 770: 766: 761: 750: 748: 744: 743: 732: 730: 726: 716: 714: 710: 705: 697:David A. Reed 693: 691: 687: 683: 668: 664: 660: 657: 653: 649: 646: 642: 641: 636: 633: 629: 625: 622: 618: 615: 611: 608: 604: 602: 600: 594: 593: 587: 585: 583: 577: 574: 570: 567: 563: 561: 557: 554: 550: 546: 543: 539: 535: 531: 528: 527:James Moffatt 524: 520: 517: 513: 509: 506: 502: 498: 495: 491: 489: 485: 482: 478: 477: 471: 468: 464: 461: 457: 454: 450: 447: 443: 440: 438: 433: 429: 426: 422: 418: 417: 416: 412: 408: 402: 398: 393: 380: 374: 369: 365: 359: 354: 350: 344: 339: 335: 331: 327: 321: 316: 315: 310: 303: 300: 297: 294: 293: 290: 283: 281: 278: 275: 274: 270: 267: 266: 258: 255: 254: 251: 244: 242: 239: 236: 235: 227: 224: 223: 220: 213: 211: 208: 205: 204: 196: 194: 191: 190: 187: 180: 178: 175: 174: 170: 167: 166: 155: 151: 146: 142: 140: 136: 132: 131:λόγος (logos) 129: 123: 121: 116: 114: 111: 107: 106:New Testament 103: 99: 95: 92:is the first 91: 83: 82:New Testament 80: 76: 73: 70: 66: 60: 53: 48: 43: 38: 32: 27: 22: 4483: 4475: 4472:(Pärt, 1982) 4467: 4447: 4359: 4352: 4278:Jordan River 4268:Jacob's Well 4107:Jesus Christ 4063: 4051: 4044: 4022: 3947:Foot washing 3830: 3813:Epilogue: 21 3481:Jesus Christ 3158: 3062: 2960: 2949:. Retrieved 2945: 2935: 2926: 2921: 2910: 2902: 2897: 2886: 2875: 2863: 2852: 2827: 2823: 2817: 2808: 2778: 2767: 2761:Ac. 28:6 NIV 2756: 2750: 2742:. Retrieved 2738:the original 2735: 2732: 2729: 2718: 2709: 2702:Jesus As God 2701: 2696: 2689:Jason BeDuhn 2683: 2663: 2656: 2647: 2633: 2624: 2615: 2609: 2590: 2584: 2559: 2555: 2549: 2537:. Retrieved 2533: 2523: 2510: 2490: 2483: 2474: 2468: 2448: 2441: 2433: 2428: 2419: 2412: 2401: 2381: 2371: 2355: 2347: 2342: 2331:. Retrieved 2329:. 2021-11-26 2326: 2317: 2306:. Retrieved 2302: 2293: 2282:. Retrieved 2279:biblehub.com 2278: 2269: 2258:. Retrieved 2254: 2220: 2213: 2184:(1): 12–21. 2181: 2177: 2161: 2153: 2149: 2141: 2104: 2099: 2075: 2067: 2062: 2053: 2044: 2024: 2017: 2005: 1985: 1978: 1959: 1950: 1917: 1911: 1900:. Retrieved 1896: 1887: 1846: 1841: 1820: 1813: 1804: 1795: 1784:. Retrieved 1780: 1771: 1729: 1724: 1694:. Retrieved 1690: 1680: 1668: 1657: 1648: 1638: 1631: 1623: 1616: 1608: 1601: 1593: 1587:Douay-Rheims 1586: 1578: 1385:"... divine" 1384: 1380: 1377: 1373: 1365: 1359: 1356: 1351: 1347: 1340: 1337: 1322: 1319: 1308: 1304: 1294: 1290: 1266: 1244: 1240: 1238: 1223:Malachi 2:10 1207: 1170: 1163:Ezekiel 45:9 1151:Isaiah 37:16 1142: 1140: 1134: 1130: 1128: 1123: 1119: 1117: 1114: 1110: 1105: 1103: 1092: 1089: 1081: 1070: 1064:Sabellianism 1060: 1041: 1036: 1016: 1011: 1006: 996: 989: 985: 981: 979: 968: 960: 945:Nicene Creed 936: 916: 912: 908: 904: 903:This second 902: 898: 881: 874: 859: 856:Translations 849: 844: 839: 834: 829: 821: 812: 809: 806: 802: 798: 793: 786: 778: 763: 752: 740: 738: 728: 724: 722: 713:"... divine" 712: 708: 701: 689: 685: 682:Sabellianism 678: 674:Difficulties 662: 651: 638: 627: 620: 613: 606: 596: 589: 579: 572: 565: 548: 533: 522: 511: 500: 493: 473: 466: 459: 452: 445: 434: 414: 410: 406: 304: 299:Vetus Latina 284: 245: 214: 181: 138: 125: 118: 89: 88: 4725:Christology 4496:Manuscripts 4488:(2014 film) 4480:(2003 film) 4461:Discography 4441:Adaptations 4410:Holy Spirit 4177:Simon Peter 3967:Crucifixion 3957:Last Supper 3567:Lamb of God 3516:Simon Peter 2857:Genesis 1:1 2539:November 1, 2050:Hart, David 1401:Evangelists 1381:"... a god" 1311:) of life". 1252:Genesis 1:1 1179:Romans 8:33 1169:anarthrous 1093:same nature 913:same person 709:"... a god" 640:The Message 555:, Aberdeen. 364:Codex Bezae 177:Koine Greek 21:Last Gospel 4714:Categories 4674:Greek Text 4383:Authorship 4212:Samaritans 4040:Jesus wept 3977:Empty tomb 3597:Son of Man 3592:Son of God 2951:2022-01-29 2915:1 John 1:1 2744:2011-10-05 2727:) (2011). 2333:2022-01-29 2308:2022-01-29 2284:2022-01-29 2260:2022-01-29 2103:Beduhn in 2092:Monotheism 1902:2018-10-21 1786:2018-10-21 1731:facsimiles 1696:20 October 1570:References 1563:Chrysostom 1527:Chrysostom 1503:Chrysostom 1479:Chrysostom 1467:Chrysostom 1443:Chrysostom 1425:Chrysostom 1397:Chrysostom 1301:1 John 1:1 1215:1 John 4:8 1211:1 John 1:5 1199:septuagint 1175:John 1:18a 1126:)." (KJV) 1017:In a 1973 962:homoousion 935:is of the 788:Tertullian 783:Tertullian 544:, Chicago. 326:Papyrus 75 4503:Papyrus 2 4456:Structure 4367:True Vine 4321:" sayings 4273:Jerusalem 4258:Capernaum 4248:Bethsaida 4238:Bethabara 4217:Sanhedrin 4207:Sadducees 4202:Pharisees 4162:Nicodemus 4157:Nathanael 4024:Ecce homo 3942:Anointing 3623:chapter 2 3536:Pharisees 3506:Nathanael 3440:Jerusalem 3430:Bethsaida 3425:Bethabara 3143:chapter 1 3090:161026434 2844:0022-5185 2783:Acts 28:6 2772:Acts 28:6 2534:bible.org 1936:cite book 1873:cite book 1865:149166602 1757:cite book 1749:881290216 1449:Augustine 1413:Augustine 1407:Augustine 1269:Berēshîth 1147:Nahum 1:2 1137:)." (NET) 1131:was a god 1120:was a god 1078:) states: 441:, London. 110:Christian 4097:Caiaphas 3831:John 1:1 3691:Chapters 3450:Nazareth 3159:John 1:1 2891:Luke 1:2 2880:Mark 1:1 2800:(1984). 2379:(1997). 2303:ccel.org 2202:Archived 2169:(1933). 2084:Archived 2052:(2017). 1958:(1956). 1706:cite web 1628:John 1:1 1613:John 1:1 1598:John 1:1 1583:John 1:1 1348:ieremias 1287:Luke 1:2 1281:Mark 1:1 1106:...a god 1012:ho Theos 749:writes: 704:theology 695:— 505:R. Young 210:Peshitta 168:Language 90:John 1:1 29:John 1:1 4667:Sources 4376:Related 4293:Samaria 4263:Galilee 4243:Bethany 4187:Zebedee 4137:Malchus 4132:Lazarus 3996:Phrases 3875:20:1–31 3613:Luke 24 3582:Messiah 3550:Phrases 3541:Priests 3531:Levites 3435:Galilee 3054:Sources 3035:. 1874. 2930:Jesus." 2576:3262756 2198:3259477 1822:version 1370:writes: 1053:in the 990:essence 929:Trinity 915:as the 893:Trinity 889:Godhead 878:writes, 836:"gods:" 507:, 1885) 425:Vulgate 399:in the 301:example 280:Vulgate 238:Sahidic 108:of the 104:in the 100:of the 96:in the 44: → 37:Luke 24 35:← 4730:John 1 4469:Passio 4308:Sychar 4288:Kidron 4226:Places 4197:Angels 4193:Groups 4182:Thomas 4167:Philip 4142:Martha 4087:Andrew 4080:People 3972:Burial 3888:Events 3823:Verses 3699:John 1 3522:Groups 3511:Philip 3476:Isaiah 3471:Elijah 3466:Andrew 3459:People 3445:Jordan 3418:Places 3088: 3078: 2842: 2671: 2597: 2574: 2498: 2456: 2389: 2228: 2196: 2127:, AB, 2032: 1993: 1966: 1924: 1863: 1853: 1829: 1781:Scribd 1747: 1737: 1557:Origen 1521:Origen 1497:Alcuin 1485:Origen 1343:Origen 1262:wrote: 1038:theos. 957:Father 824:Origen 818:Origen 654:, ed. 241:Coptic 207:Syriac 4283:Judea 4092:Annas 4008:Logos 3870:18:38 3676:Bible 3587:Rabbi 3572:Logos 3501:Moses 3151:Verse 3086:S2CID 2805:(PDF) 2572:JSTOR 2205:(PDF) 2194:JSTOR 2174:(PDF) 1333:Logos 1309:logos 1305:archē 1295:logos 1291:archē 1273:Moses 1245:logos 1241:archē 1171:theos 1143:theos 1135:theón 1124:theón 1083:Philo 986:theos 982:theos 933:Logos 917:theos 905:theos 846:1:1): 692:God." 665:, by 643:, by 630:, by 551:, by 536:, by 525:, by 296:Latin 277:Latin 135:Jesus 128:Greek 113:Bible 94:verse 4319:I AM 4253:Cana 4233:Ænon 3865:14:6 3860:3:16 3526:Jews 3486:John 3076:ISBN 2840:ISSN 2687:Dr. 2669:ISBN 2595:ISBN 2541:2022 2496:ISBN 2454:ISBN 2387:ISBN 2226:ISBN 2131:and 2113:NRSV 2030:ISBN 1991:ISBN 1964:ISBN 1942:link 1922:ISBN 1879:link 1861:OCLC 1851:ISBN 1827:ISBN 1763:link 1745:OCLC 1735:ISBN 1716:link 1712:link 1698:2018 1221:and 1213:and 1197:the 1189:and 1187:6:16 1161:and 1155:41:4 868:and 597:The 595:and 590:The 580:The 540:and 474:The 397:John 68:Book 4653:128 4648:122 4643:121 4638:120 4633:119 4628:109 4623:108 4618:107 4613:106 3068:doi 2832:doi 2564:doi 2186:doi 2121:NAB 2117:NIV 2109:KJV 1632:NIV 1617:RSV 1602:KJV 1383:or 1350:as 1067:).' 953:God 949:God 947:: " 909:not 795:12) 725:the 711:or 686:the 514:by 479:by 42:1:2 4716:: 4608:95 4603:93 4598:90 4593:84 4588:80 4583:76 4578:75 4573:66 4568:63 4563:60 4558:59 4553:55 4548:52 4543:45 4538:44 4533:39 4528:36 4523:28 4518:22 3855:42 3851:35 3849:; 3847:33 3843:25 3841:; 3839:23 3837:; 3835:20 3806:20 3801:19 3796:18 3791:17 3786:16 3781:15 3776:14 3771:13 3759:12 3754:11 3749:10 3409:51 3404:50 3399:49 3394:48 3389:47 3384:46 3379:45 3374:44 3369:43 3364:42 3359:41 3354:40 3349:39 3344:38 3339:37 3334:36 3329:35 3324:34 3319:33 3314:32 3309:31 3304:30 3299:29 3294:28 3289:27 3284:26 3279:25 3274:24 3269:23 3264:22 3259:21 3254:20 3249:19 3244:18 3239:17 3234:16 3229:15 3224:14 3219:13 3214:12 3209:11 3204:10 3084:. 3074:. 2972:^ 2944:. 2838:. 2828:62 2826:. 2789:^ 2570:. 2560:92 2558:. 2532:. 2362:, 2325:. 2301:. 2277:. 2253:. 2240:^ 2200:. 2192:. 2182:52 2180:. 2176:. 2133:LB 2123:, 2119:, 2115:, 2111:, 1938:}} 1934:{{ 1895:. 1875:}} 1871:{{ 1859:. 1803:. 1779:. 1759:}} 1755:{{ 1743:. 1708:}} 1704:{{ 1689:. 1630:, 1615:, 1600:, 1585:, 1297:). 1225:. 1185:, 1181:, 1177:, 1157:, 1153:, 1149:, 1057:): 925:NT 864:, 4513:6 4508:5 4317:" 3853:– 3845:– 3833:– 3744:9 3739:8 3734:7 3729:6 3724:5 3719:4 3714:3 3709:2 3683:) 3679:( 3660:e 3653:t 3646:v 3492:) 3488:( 3199:9 3194:8 3189:7 3184:6 3179:5 3174:4 3169:3 3164:2 3132:e 3125:t 3118:v 3092:. 3070:: 3046:. 2954:. 2846:. 2834:: 2747:. 2677:. 2603:. 2578:. 2566:: 2543:. 2504:. 2462:. 2395:. 2336:. 2311:. 2287:. 2263:. 2234:. 2188:: 2156:. 2056:. 2038:. 1999:. 1972:. 1944:) 1930:. 1905:. 1881:) 1867:. 1835:. 1807:. 1789:. 1765:) 1751:. 1718:) 1700:. 1133:( 1122:( 1049:( 729:a 690:a 669:. 658:. 647:. 634:. 601:. 584:. 529:. 518:. 503:( 427:) 403:. 23:.

Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.

Index