Parallel Bible VersionsGreek Bible Study Tools

John 1:1 [study!]

American Standard Version (ASV 1901) [2]
— In the beginning was the Word, and the Word was with God, and the Word was God.
King James Version (KJV 1769)
— In the beginning was the Word, and the Word was with God, and the Word was God.
New American Standard Bible (NASB ©1995)
— In the beginning was the Word, and the Word was with God, and the Word was God.
Webster's Revision of the KJB (WEB 1833)
— In the beginning was the Word, and the Word was with God, and the Word was God.
Darby's Translation (DBY 1890)
— In [the] beginning was the Word, and the Word was with God, and the Word was God.
Rotherham's Emphasized Bible (EBR 1902)
— Originally, was, the Word, and, the Word, was, with God; and, the Word, was, God.
Young's Literal Translation (YLT 1898)
— In the beginning was the Word, and the Word was with God, and the Word was God;
Douay-Rheims Challoner Revision (DR 1750)
— In the beginning was the Word: and the Word was with God: and the Word was God.
Original King James Bible (AV 1611) [2]
— In the beginning was the Word, & the Word was with God, and the Word was God.
John Etheridge Peshitta-Aramaic NT (1849)
— IN the beginning was the Word, and the Word himself was with Aloha, and Aloha was the Word himself.
James Murdock Peshitta-Aramaic NT (1852)
— In the beginning, was the Word; and the Word was with God; and the Word was God.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
In 1722
{1722} Prime
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
the beginning 746
{0746} Prime
ἀρχή
arche
{ar-khay'}
From G0756; (properly abstract) a commencement, or (concrete) chief (in various applications of order, time, place or rank).
was 2258
{2258} Prime
ἦν
en
{ane}
Imperfect of G1510; I (thou, etc.) was (wast or were).
z5713
<5713> Grammar
Tense - Imperfect (See G5775)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 532
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
Word, 3056
{3056} Prime
λόγος
logos
{log'-os}
From G3004; something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension a computation; specifically (with the article in John) the Divine Expression (that is, Christ).
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
Word 3056
{3056} Prime
λόγος
logos
{log'-os}
From G3004; something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension a computation; specifically (with the article in John) the Divine Expression (that is, Christ).
was 2258
{2258} Prime
ἦν
en
{ane}
Imperfect of G1510; I (thou, etc.) was (wast or were).
z5713
<5713> Grammar
Tense - Imperfect (See G5775)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 532
with 4314
{4314} Prime
πρός
pros
{pros}
A strengthened form of G4253; a preposition of direction; forward to, that is, toward (with the genitive case the side of, that is, pertaining to; with the dative case by the side of, that is, near to; usually with the accusative case the place, time, occasion, or respect, which is the destination of the relation, that is, whither or for which it is predicated).
God, 2316
{2316} Prime
θεός
theos
{theh'-os}
Of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively a magistrate; by Hebraism very.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
Word 3056
{3056} Prime
λόγος
logos
{log'-os}
From G3004; something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension a computation; specifically (with the article in John) the Divine Expression (that is, Christ).
was 2258
{2258} Prime
ἦν
en
{ane}
Imperfect of G1510; I (thou, etc.) was (wast or were).
z5713
<5713> Grammar
Tense - Imperfect (See G5775)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 532
God. 2316
{2316} Prime
θεός
theos
{theh'-os}
Of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively a magistrate; by Hebraism very.
Jamieson-Fausset-Brown Commentary

John 1:1

_ _ John 1:1-14. The Word made flesh.

_ _ In the beginning — of all time and created existence, for this Word gave it being (John 1:3, John 1:10); therefore, “before the world was” (John 17:5, John 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 John 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 (John 1:18; John 17:5; 1 John 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 fullness 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.”

Matthew Henry's Commentary

John 1:1-5

_ _ Austin says (de Civitate Dei, lib. 10, cap. 29) that his friend Simplicius told him he had heard a Platonic philosopher say that these first verses of St. John's gospel were worthy to be written in letters of gold. The learned Francis Junius, in the account he gives of his own life, tells how he was in his youth infected with loose notions in religion, and by the grace of God was wonderfully recovered by reading accidentally these verses in a bible which his father had designedly laid in his way. He says that he observed such a divinity in the argument, such an authority and majesty in the style, that his flesh trembled, and he was struck with such amazement that for a whole day he scarcely knew where he was or what he did; and thence he dates the beginning of his being religious. Let us enquire what there is in those strong lines. The evangelist here lays down the great truth he is to prove, that Jesus Christ is God, one with the Father. Observe,

_ _ I. Of whom he speaks — The Wordho logos. This is an idiom peculiar to John's writings. See 1 John 1:1; 1 John 5:7; Revelation 19:13. Yet some think that Christ is meant by the Word in Acts 20:32; Hebrews 4:12; Luke 1:2. The Chaldee paraphrase very frequently calls the Messiah Memra — the Word of Jehovah, and speaks of many things in the Old Testament, said to be done by the Lord, as done by that Word of the Lord. Even the vulgar Jews were taught that the Word of God was the same with God. The evangelist, in the close of his discourse (John 1:18), plainly tells us why he calls Christ the Word — because he is the only begotten Son, who is in the bosom of the Father, and has declared him. Word is two-fold: logos endiathetosword conceived; and logos prophorikosword uttered. The logos ho es and ho ex, ratio and oratio — intelligence and utterance. 1. There is the word conceived, that is, thought, which is the first and only immediate product and conception of the soul (all the operations of which are performed by thought), and it is one with the soul. And thus the second person in the Trinity is fitly called the Word; for he is the first-begotten of the Father, that eternal essential Wisdom which the Lord possessed, as the soul does its thought, in the beginning of his way, Proverbs 8:22. There is nothing we are more sure of than that we think, yet nothing we are more in the dark about than how we think; who can declare the generation of thought in the soul? Surely then the generations and births of the eternal mind may well be allowed to be great mysteries of godliness, the bottom of which we cannot fathom, while yet we adore the depth. 2. There is the word uttered, and this is speech, the chief and most natural indication of the mind. And thus Christ is the Word, for by him God has in these last days spoken to us (Hebrews 1:2), and has directed us to hear him, Matthew 17:5. He has made known God's mind to us, as a man's word or speech makes known his thoughts, as far as he pleases, and no further. Christ is called that wonderful speaker (see notes on Daniel 8:13), the speaker of things hidden and strange. He is the Word speaking from God to us, and to God for us. John Baptist was the voice, but Christ the Word: being the Word, he is the Truth, the Amen, the faithful Witness of the mind of God.

_ _ II. What he saith of him, enough to prove beyond contradiction that he is God. He asserts,

_ _ 1. His existence in the beginning: In the beginning was the Word. This bespeaks his existence, not only before his incarnation, but before all time. The beginning of time, in which all creatures were produced and brought into being, found this eternal Word in being. The world was from the beginning, but the Word was in the beginning. Eternity is usually expressed by being before the foundation of the world. The eternity of God is so described (Psalms 90:2), Before the mountains were brought forth. So Proverbs 8:23. The Word had a being before the world had a beginning. He that was in the beginning never began, and therefore was ever, achronoswithout beginning of time. So Nonnus.

_ _ 2. His co-existence with the Father: The Word was with God, and the Word was God. Let none say that when we invite them to Christ we would draw them from God, for Christ is with God and is God; it is repeated in John 1:2 : the same, the very same that we believe in and preach, was in the beginning with God, that is, he was so from eternity. In the beginning the world was from God, as it was created by him; but the Word was with God, as ever with him. The Word was with God, (1.) In respect of essence and substance; for the Word was God: a distinct person or substance, for he was with God; and yet the same in substance, for he was God, Hebrews 1:3. (2.) In respect of complacency and felicity. There was a glory and happiness which Christ had with God before the world was (John 17:5), the Son infinitely happy in the enjoyment of his Father's bosom, and no less the Father's delight, the Son of his love, Proverbs 8:30. (3.) In respect of counsel and design. The mystery of man's redemption by this Word incarnate was hid in God before all worlds, Ephesians 3:9. He that undertook to bring us to God (1 Peter 3:18) was himself from eternity with God; so that this grand affair of man's reconciliation to God was concerted between the Father and Son from eternity, and they understand one another perfectly well in it, Zechariah 6:13; Matthew 11:27. He was by him as one brought up with him for this service, Proverbs 8:30. He was with God, and therefore is said to come forth from the Father.

_ _ 3. His agency in making the world, John 1:3. This is here, (1.) Expressly asserted: All things were made by him. He was with God, not only so as to be acquainted with the divine counsels from eternity, but to be active in the divine operations in the beginning of time. Then was I by him, Proverbs 8:30. God made the world by a word (Psalms 33:6) and Christ was the Word. By him, not as a subordinate instrument, but as a co-ordinate agent, God made the world (Hebrews 1:2), not as the workman cuts by his axe, but as the body sees by the eye. (2.) The contrary is denied: Without him was not any thing made that was made, from the highest angel to the meanest worm. God the Father did nothing without him in that work. Now, [1.] This proves that he is God; for he that built all things is God, Hebrews 3:4. The God of Israel often proved himself to be God with this, that he made all things: Isaiah 40:12, Isaiah 40:28; Isaiah 41:4; and see Jeremiah 10:11, Jeremiah 10:12. [2.] This proves the excellency of the Christian religion, that the author and founder of it is the same that was the author and founder of the world. How excellent must that constitution needs be which derives its institution from him who is the fountain of all excellency! When we worship Christ, we worship him to whom the patriarchs gave honour as the Creator of the world, and on whom all creatures depend. [3.] This shows how well qualified he was for the work of our redemption and salvation. Help was laid upon one that was mighty indeed; for it was laid upon him that made all things; and he is appointed the author of our bliss who was the author of our being.

_ _ 4. The original of life and light that is in him: In him was life, John 1:4. This further proves that he is God, and every way qualified for his undertaking; for, (1.) He has life in himself; not only the true God, but the living God. God is life; he swears by himself when he saith, As I live. (2.) All living creatures have their life in him; not only all the matter of the creation was made by him, but all the life too that is in the creation is derived from him and supported by him. It was the Word of God that produced the moving creatures that had life, Genesis 1:20; Acts 17:25. He is that Word by which man lives more than by bread, Matthew 4:4. (3.) Reasonable creatures have their light from him; that life which is the light of men comes from him. Life in man is something greater and nobler than it is in other creatures; it is rational, and not merely animal. When man became a living soul, his life was light, his capacities such as distinguished him fRom. and dignified him above, the beasts that perish. The spirit of a man is the candle of the Lord, and it was the eternal Word that lighted this candle. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This proves him fit to undertake our salvation; for life and light, spiritual and eternal life and light, are the two great things that fallen man, who lies so much under the power of death and darkness, has need of. From whom may we better expect the light of divine revelation than from him who gave us the light of human reason? And if, when God gave us natural life, that life was in his Son, how readily should we receive the gospel-record, that he hath given us eternal life, and that life too is in his Son!

_ _ 5. The manifestation of him to the children of men. It might be objected, If this eternal Word was all in all thus in the creation of the world, whence is it that he has been so little taken notice of and regarded? To this he answers (John 1:5), The light shines, but the darkness comprehends it not. Observe,

_ _ (1.) The discovery of the eternal Word to the lapsed world, even before he was manifested in the flesh: The light shineth in darkness. Light is self-evidencing, and will make itself known; this light, whence the light of men comes, hath shone, and doth shine. [1.] The eternal Word, as God, shines in the darkness of natural conscience. Though men by the fall are become darkness, yet that which may be known of God is manifested in them; see Romans 1:19, Romans 1:20. The light of nature is this light shining in darkness. Something of the power of the divine Word, both as creating and as commanding, all mankind have an innate sense of; were it not for this, earth would be a hell, a place of utter darkness; blessed be God, it is not so yet. [2.] The eternal Word, as Mediator, shone in the darkness of the Old Testament types and figures, and the prophecies and promises which were of the Messiah from the beginning. He that had commanded the light of this world to shine out of darkness was himself long a light shining in darkness; there was a veil upon this light, 2 Corinthians 3:13.

_ _ (2.) The disability of the degenerate world to receive this discovery: The darkness comprehended it not; the most of men received the grace of God in these discoveries in vain. [1.] The world of mankind comprehended not the natural light that was in their understandings, but became vain in their imaginations concerning the eternal God and the eternal Word, Romans 1:21, Romans 1:28. The darkness of error and sin overpowered and quite eclipsed this light. God spoke once, yea twice, but man perceived it not, Job 33:14. [2.] The Jews, who had the light of the Old Testament, yet comprehended not Christ in it. As there was a veil upon Moses's face, so there was upon the people's hearts. In the darkness of the types and shadows the light shone; but such as the darkness of their understandings that they could not see it. It was therefore requisite that Christ should come, both to rectify the errors of the Gentile world and to improve the truths of the Jewish church.

John Wesley's Explanatory Notes

John 1:1

In the beginning — (Referring to Genesis 1:1, and Proverbs 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 Psalms 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 John 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, (Jeremiah 23:7; Hosea 1:6; Psalms 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.

Geneva Bible Translation Notes

John 1:1

In (1) the (a) beginning (b) was (c) the Word, and the Word was (d) with God, and the (e) Word was God.

(1) The Son of God is of one and the selfsame eternity or everlastingness, and of one and the selfsame essence or nature with the Father.

(a) From the beginning, as the evangelist says in (1 John 1:1); it is as though he said that the Word did not begin to have his being when God began to make all that was made: for the Word was even then when all things that were made began to be made, and therefore he was before the beginning of all things.

(b) Had his being.

(c) This word "the" points out to us a peculiar and choice thing above all others, and puts a difference between this "Word", which is the Son of God, and the laws of God, which are also called the word of God.

(d) This word "with" points out that there is a distinction of persons here.

(e) This word "Word" is the first in order in the sentence, and is the subject of the sentence, and this word "God" is the latter in order, and is the predicate of the sentence.

Cross-Reference Topical ResearchStrong's Concordance
the beginning:

John 1:2 The same was in the beginning with God.
Genesis 1:1 In the beginning God created the heaven and the earth.
Proverbs 8:22-31 The LORD possessed me in the beginning of his way, before his works of old. ... Rejoicing in the habitable part of his earth; and my delights [were] with the sons of men.
Ephesians 3:9 And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Colossians 1:17 And he is before all things, and by him all things consist.
Hebrews 1:10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
Hebrews 7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
Hebrews 13:8 Jesus Christ the same yesterday, and to day, and for ever.
Revelation 1:2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
Revelation 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Revelation 1:11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send [it] unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
Revelation 2:8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
Revelation 21:6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
Revelation 22:13 I am Alpha and Omega, the beginning and the end, the first and the last.

the Word:

John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
1 John 1:1-2 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; ... (For the life was manifested, and we have seen [it], and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
1 John 5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
Revelation 19:13 And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God.

with:

John 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].
John 16:28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
John 17:5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
Proverbs 8:22-30 The LORD possessed me in the beginning of his way, before his works of old. ... Then I was by him, [as] one brought up [with him]: and I was daily [his] delight, rejoicing always before him;
1 John 1:2 (For the life was manifested, and we have seen [it], and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)

the Word was:

John 10:30-33 I and [my] Father are one. ... The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
John 20:28 And Thomas answered and said unto him, My Lord and my God.
Psalms 45:6 Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre.
Isaiah 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Isaiah 9:6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
Isaiah 40:9-11 O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift [it] up, be not afraid; say unto the cities of Judah, Behold your God! ... He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry [them] in his bosom, [and] shall gently lead those that are with young.
Matthew 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
Romans 9:5 Whose [are] the fathers, and of whom as concerning the flesh Christ [came], who is over all, God blessed for ever. Amen.
Philippians 2:6 Who, being in the form of God, thought it not robbery to be equal with God:
1 Timothy 3:16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
Titus 2:13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
Hebrews 1:8-13 But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. ... But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
2 Peter 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:
*Gr:
1 John 5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
1 John 5:20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, [even] in his Son Jesus Christ. This is the true God, and eternal life.
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Chain-Reference Bible Search

Gn 1:1. Ps 45:6. Pv 8:22. Is 7:14; 9:6; 40:9. Mt 1:23. Jn 1:2, 14, 18; 10:30; 16:28; 17:5; 20:28. Ro 9:5. Ep 3:9. Php 2:6. Col 1:17. 1Ti 3:16. Tit 2:13. He 1:8, 10; 7:3; 13:8. 2P 1:1. 1Jn 1:1, 2; 5:7, 20. Rv 1:2, 8, 11; 2:8; 19:13; 21:6; 22:13.

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regarding the NWT's use of the English indefinite article "a god": if such is invalid for sake of no koine Greek indefinite article, possibly "a" should not be used for English Bible translation --- which surely possible to do. Changes made to the Scriptures via Protestant translation have inspired many groups to create their own versions.
- marshall (1/24/2017 8:07:28 AM)
In regard to The Posted Comment Question, "where is the word (a) found in John 1:1? " Then the comment: "The NWT translation says "a god".
Because there is NO INDEFINITE ARTICLE USED IN THE KOINE GREEK LANGUAGE, makes The New World Translation (NWT) a translation leavened by Satan who is has inserted an Untruth into Scripture regarding LOGOS not having The Definite Article with it.
The NWT translators by using the indefinite article (a) changes drastically the meaning of the last phrase of verse one.
Therefore building on another foundation than THE TRUTH OF THE NATURE OF THE WORD OF GOD.

Chuck (10/19/15 7:26 AM) [qBible.com]
- Chuck Reid (10/19/2015 7:30:00 AM)
Where is the word "a" found in John 1:1? The NWT translation says "a god".
- Adal (10/13/2015 8:00:34 AM) [qBible.com]
THE JOHN 1.1 IS GOOD BUT NOT Agod
- tim k (12/6/2011 7:36:37 PM) [qBible.com]
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