Parallel Bible VersionsGreek Bible Study Tools

John 1:15 [study!]

American Standard Version (ASV 1901) [2]
— John beareth witness of him, and crieth, saying, This was he of whom I said, He that cometh after me is become before me: for he was before me.
King James Version (KJV 1769)
— John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
New American Standard Bible (NASB ©1995)
— John *testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’”
Webster's Revision of the KJB (WEB 1833)
— John testified concerning him, and cried, saying, This was he of whom I spoke, He that cometh after me, is preferred before me; for he was before me.
Darby's Translation (DBY 1890)
— (John bears witness of him, and he has cried, saying, This was he of whom I said, He that comes after me is preferred before me, for he was before me;)
Rotherham's Emphasized Bible (EBR 1902)
— (John beareth witness concerning him, and hath cried aloud, saying—the same, was he that said—He who, after me, was coming, before me, hath advanced; because, my Chief, was he.)
Young's Literal Translation (YLT 1898)
— John doth testify concerning him, and hath cried, saying, 'This was he of whom I said, He who after me is coming, hath come before me, for he was before me;'
Douay-Rheims Challoner Revision (DR 1750)
— John beareth witness of him and crieth out, saying: This was he of whom I spoke: He that shall come after me is preferred before me: because he was before me.
Original King James Bible (AV 1611) [2]
— Iohn bare witnesse of him, and cried, saying, This was he of whom I spake, He that commeth after me, is preferred before me, for he was before me.
John Etheridge Peshitta-Aramaic NT (1849)
— Juchanon testified concerning him, and cried, and said, This is he of whom I said, that he cometh after me, and was before me, because he is anterior to me.
James Murdock Peshitta-Aramaic NT (1852)
— John testified of him, and cried, and said: This is he, of whom I said, That he cometh after me, and is before me; for he was prior to me.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
John 2491
{2491} Prime
Ἰωάννης
Ioannes
{ee-o-an'-nace}
Of Hebrew origin [H3110]; Joannes (that is, Jochanan), the name of four Israelites.
bare witness 3140
{3140} Prime
μαρτυρέω
martureo
{mar-too-reh'-o}
From G3144; to be a witness, that is, testify (literally or figuratively).
z5719
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
of 4012
{4012} Prime
περί
peri
{per-ee'}
From the base of G4008; properly through (all over), that is, around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period).
him, 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
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.
cried, 2896
{2896} Prime
κράζω
krazo
{krad'-zo}
A primary verb; properly to 'croak' (as a raven) or scream, that is, (generally) to call aloud (shriek, exclaim, intreat).
z5754
<5754> Grammar
Tense - Second Perfect (See G5782)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 97
saying, 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
This 3778
{3778} Prime
οὗτος
houtos
{hoo'-tos}
Including the nominative masculine plural (second form), nominative feminine signular (third form), and the nominate feminine plural, (fourth form). From the article G3588 and G0846; the he (she or it), that is, this or that (often with the article repeated).
was x2258
(2258) Complement
ἦν
en
{ane}
Imperfect of G1510; I (thou, etc.) was (wast or were).
he y2258
[2258] Standard
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
of whom 3739
{3739} Prime
ὅς
hos
{hos}
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
I spake, 2036
{2036} Prime
ἔπω
epo
{ep'-o}
A primary verb (used only in the definite past tense, the others being borrowed from G2046, G4483 and G5346); to speak or say (by word or writting).
z5627
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
He that cometh 2064
{2064} Prime
ἔρχομαι
erchomai
{er'-khom-ahee}
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
z5740
<5740> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Participle (See G5796)
Count - 544
after 3694
{3694} Prime
ὀπίσω
opiso
{op-is'-o}
From the same as G3693 with enclitic of direction; to the back, that is, aback (as adverb or preposition of time or place; or as noun).
me 3450
{3450} Prime
μοῦ
mou
{moo}
The simpler from of G1700; of me.
is preferred 1096
{1096} Prime
γίνομαι
ginomai
{ghin'-om-ahee}
A prolonged and middle form of a primary verb; to cause to be ('gen' -erate), that is, (reflexively) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.).
z5754
<5754> Grammar
Tense - Second Perfect (See G5782)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 97
before 1715
{1715} Prime
ἔμπροσθεν
emprosthen
{em'-pros-then}
From G1722 and G4314; in front of (in place [literally or figuratively] or time).
me: 3450
{3450} Prime
μοῦ
mou
{moo}
The simpler from of G1700; of me.
for y3754
[3754] Standard
ὅτι
hoti
{hot'-ee}
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
he x3754
(3754) Complement
ὅτι
hoti
{hot'-ee}
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
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
before 4413
{4413} Prime
πρῶτος
protos
{pro'-tos}
Contracted superlative of G4253; foremost (in time, place, order or importance).
me. 3450
{3450} Prime
μοῦ
mou
{moo}
The simpler from of G1700; of me.
Jamieson-Fausset-Brown Commentary

John 1:15

_ _ John 1:15-18. A saying of the Baptist and confirmatory of this.

_ _ after me — in official manifestation.

_ _ before mein rank and dignity.

_ _ for he was before me — in existence; “His goings forth being from of old, from everlasting” (Micah 5:2). (Anything lower than this His words cannot mean); that is, “My Successor is my Superior, for He was my Predecessor.” This enigmatic play upon the different senses of the words “before” and “after” was doubtless employed by the Baptist to arrest attention, and rivet the thought; and the Evangelist introduces it just to clinch his own statements.

Matthew Henry's Commentary

John 1:15-18

_ _ In these verses,

_ _ I. The evangelist begins again to give us John Baptist's testimony concerning Christ, John 1:15. He had said (John 1:8) that he came for a witness; now here he tells us that he did accordingly bear witness. Here, Observe,

_ _ 1. How he expressed his testimony: He cried, according to the prediction that he should be the voice of one crying. The Old Testament prophets cried aloud, to show people their sins; this New Testament prophet cried aloud, to show people their Saviour. This intimates, (1.) That it was an open public testimony, proclaimed, that all manner of persons might take notice of it, for all are concerned in it. False teachers entice secretly, but wisdom publishes her dictates in the chief places of concourse. (2.) That he was free and hearty in bearing this testimony. He cried as one that was both well assured of the truth to which he witnessed and well affected to it. He that had leaped in his mother's womb for joy of Christ's approach, when newly conceived, does now with a like exultation of spirit welcome his public appearance.

_ _ 2. What his testimony was. He appeals to what he had said at the beginning of his ministry, when he had directed them to expect one that should come after him, whose forerunner he was, and never intended any other than to lead them to him, and to prepare his way. This he had given them notice of from the first. Note, It is very comfortable to a minister to have the testimony of his conscience for him that he set out in his ministry with honest principles and sincere intentions, with a single eye to the glory and honour of Christ. Now what he had then said he applies to this Jesus whom he had lately baptized, and who was so remarkably owned from heaven: This was he of whom I spoke. John did not tell them that there would shortly appear such a one among them, and then leave them to find him out; but in this he went beyond all the Old Testament prophets that he particularly specified the person: “This was he, the very man I told you of, and to him all I said is to be accommodated.” Now what was it he said?

_ _ (1.) He had given the preference to this Jesus: He that comes after me, in the time of his birth and public appearance, is preferred before me; he that succeeds me in preaching and making disciples is a more excellent person, upon all accounts; as the prince or peer that comes after is preferred before the harbinger or gentleman-usher that makes way for him. Note, Jesus Christ, who was to be called the Son of the Highest (Luke 1:32), was preferred before John Baptist, who was to be called only the prophet of the Highest, Luke 1:76. John was a minister of the New Testament, but Christ was the Mediator of the New Testament. And observe, though John was a great man, and had a great name and interest, yet he was forward to give the preference to him to whom it belonged. Note, All the ministers of Christ must prefer him and his interest before themselves and their own interests; they will make an ill account that seek their own things, not the things of Christ, Philippians 2:21. He comes after me, and yet is preferred before me. Note, God dispenses his gifts according to his good pleasure, and many times crosses hands, as Jacob did, preferring the younger before the elder. Paul far outstripped those that were in Christ before him.

_ _ (2.) He here gives a good reason for it: For he was before me, prtos mounHe was my first, or first to me; he was my first Cause, my original. The First is one of God's names, Isaiah 44:6. He is before me, is my first, [1.] In respect of seniority: he was before me, for he was before Abraham, John 8:58. Nay, he was before all things, Colossians 1:17. I am but of yesterday, he from eternity. It was but in those days that John Baptist came (Matthew 3:1), but the goings forth of our Lord Jesus were of old, from everlasting, Micah 5:2. This proves two natures in Christ. Christ, as man, came after John as to his public appearance; Christ, as God, was before him; and how could he otherwise be before him but by an eternal existence? [2.] In respect of supremacy; for he was my prince; so some princes are called the first; prton, “It is he for whose sake and service I am sent: he is my Master, I am his minister and messenger.”

_ _ II. He presently returns again to speak of Jesus Christ, and cannot go on with John Baptist's testimony till John 1:19. The John 1:16 has a manifest connection with John 1:14, where the incarnate Word was said to be full of grace and truth. Now here he makes this the matter, not only of our adoration, but of our thankfulness, because from that fulness of his we all have received. He received gifts for men (Psalms 68:18), that he might give gifts to men, Ephesians 4:8. He was filled, that he might fill all in all (Ephesians 1:23), might fill our treasures, Proverbs 8:21. He has a fountain of fulness overflowing: We all have received. All we apostles; so some. We have received the favour of this apostleship, that is grace; and a fitness for it, that is truth. Or, rather, All we believers; as many as received him (John 1:16), received from him. Note, All true believers receive from Christ's fulness; the best and greatest saints cannot live without him, the meanest and weakest may live by him. This excludes proud boasting, that we have nothing but we have received it; and silences perplexing fears, that we want nothing but we may receive it. Let us see what it is that we have received.

_ _ 1. We have received grace for grace. Our receivings by Christ are all summed up in this one word, grace; we have received kai charineven grace, so great a gift, so rich, so invaluable; we have received no less than grace; this is a gift to be spoken of with an emphasis. It is repeated, grace for grace; for to every stone in this building, as well as to the top-stone, we must cry, Grace, grace. Observe,

_ _ (1.) The blessing received. It is grace; the good will of God towards us, and the good work of God in us. God's good will works the good work, and then the good work qualifies us for further tokens of his good will. As the cistern receives water from the fulness of the fountain, the branches sap from the fulness of the root, and the air light from the fulness of the sun, so we receive grace from the fulness of Christ.

_ _ (2.) The manner of its reception: Grace for gracecharin anti charitos. The phrase is singular, and interpreters put different senses upon it, each of which will be of use to illustrate the unsearchable riches of the grace of Christ. Grace for grace bespeaks, [1.] The freeness of this grace. It is grace for grace' sake; so Grotius. We receive grace, not for our sakes (be it known to us), but even so, Father, because it seemed good in thy sight. It is a gift according to grace, Romans 12:6. It is grace to us for the sake of grace to Jesus Christ. God was well pleased in him, and is therefore well pleased with us in him, Ephesians 1:6. [2.] The fulness of this grace. Grace for grace is abundance of grace, grace upon grace (so Camero), one grace heaped upon another; as skin for skin is skin after skin, even all that a man has, Job 2:4. It is a blessing poured out, that there shall not be room to receive it, plenteous redemption: one grace a pledge of more grace. Joseph — he will add. It is such a fulness as is called the fulness of God which we are filled with. We are not straitened in the grace of Christ, if we be not straitened in our own bosoms. [3.] The serviceableness of this grace. Grace for grace is grace for the promoting and advancing of grace. Grace to be exercised by ourselves; gracious habits for gracious acts. Grace to be ministered to others; gracious vouchsafements for gracious performances: grace is a talent to be traded with. The apostles received grace (Romans 1:5; Ephesians 3:8), that they might communicate it, 1 Peter 4:10. [4.] The substitution of New Testament grace in the room and stead of Old Testament grace: so Beza. And this sense is confirmed by what follows (John 1:17); for the Old Testament had grace in type, the New Testament has grace in truth. There was a grace under the Old Testament, the gospel was preached then (Galatians 3:8); but that grace is superseded, and we have gospel grace instead of it, a glory which excelleth, 2 Corinthians 3:10. Discoveries of grace are now more clear, distributions of grace far more plentiful; this is grace instead of grace. [5.] It bespeaks the augmentation and continuance of grace. Grace for grace is one grace to improve, confirm, and perfect another grace. We are changed into the divine image, from glory to glory, from one degree of glorious grace to another, 2 Corinthians 3:18. Those that have true grace have that for more grace, James 4:6. When God gives grace he saith, Take this in part; for he who hath promised will perform. [6.] It bespeaks the agreeableness and conformity of grace in the saints to the grace that is in Jesus Christ; so Mr. Clark. Grace for grace is grace in us answering to grace in him, as the impression upon the wax answers the seal line for line. The grace we receive from Christ changes us into the same image (2 Corinthians 3:18), the image of the Son (Romans 8:29), the image of the heavenly, 1 Corinthians 15:49.

_ _ 2. We have received grace and truth, John 1:17. He had said (John 1:14) that Christ was full of grace and truth; now here he says that by him grace and truth came to us. From Christ we receive grace; this is a string he delights to harp upon, he cannot go off from it. Two things he further observes in this verse concerning this grace: — (1.) Its preference above the law of Moses: The law was given by Moses, and it was a glorious discovery, both of God's will concerning man and his good will to man; but the gospel of Christ is a much clearer discovery both of duty and happiness. That which was given by Moses was purely terrifying and threatening, and bound with penalties, a law which could not give life, which was given with abundance of terror (Hebrews 12:18); but that which is given by Jesus Christ is of another nature; it has all the beneficial uses of the law, but not the terror, for it is grace: grace teaching (Titus 2:11), grace reigning, Romans 5:21. It is a law, but a remedial law. The endearments of love are the genius of the gospel, not the affrightments of law and the curse. (2.) Its connection with truth: grace and truth. In the gospel we have the discovery of the greatest truths to be embraced by the understanding, as well as of the richest grace to be embraced by the will and affections. It is a faithful saying, and worthy of all acceptation; that is, it is grace and truth. The offers of grace are sincere, and what we may venture our souls upon; they are made in earnest, for it is grace and truth. It is grace and truth with reference to the law that was given by Moses. For it is, [1.] The performance of all the Old Testament promises. In the Old Testament we often find mercy and truth put together, that is, mercy according to promise; so here grace and truth denote grace according to promise. See Luke 1:72; 1 Kings 8:56. [2.] It is the substance of all the Old Testament types and shadows. Something of grace there was both in the ordinances that were instituted for Israel and the providences that occurred concerning Israel; but they were only shadows of good things to come, even of the grace that is to be brought to us by the revelation of Jesus Christ. He is the true paschal lamb, the true scape-goat, the true manna. They had grace in the picture; we have grace in the person, that is, grace and truth. Grace and truth came, egenetowas made; the same word that was used (John 1:3) concerning Christ's making all things. The law was only made known by Moses, but the being of this grace and truth, as well as the discovery of them, is owing to Jesus Christ; this was made by him, as the world at first was; and by him this grace and truth do consist.

_ _ 3. Another thing we receive from Christ is a clear revelation of God to us (John 1:18): He hath declared God to us, whom no man hath seen at any time. This was the grace and truth which came by Christ, the knowledge of God and an acquaintance with him. Observe,

_ _ (1.) The insufficiency of all other discoveries: No man hath seen God at any time. This intimates, [1.] That the nature of God being spiritual, he is invisible to bodily eyes, he is a being whom no man hath seen, nor can see, 1 Timothy 6:16. We have therefore need to live by faith, by which we see him that is invisible, Hebrews 11:27. [2.] That the revelation which God made of himself in the Old Testament was very short and imperfect, in comparison with that which he has made by Christ: No man hath seen God at any time; that is, what was seen and known of God before the incarnation of Christ was nothing to that which is now seen and known; life and immortality are now brought to a much clearer light than they were then. [3.] That none of the Old Testament prophets were so well qualified to make known the mind and will of God to the children of men as our Lord Jesus was, for none of them had seen God at any time. Moses beheld the similitude of the Lord (Numbers 12:8), but was told that he could not see his face, Exodus 33:20. But this recommends Christ's holy religion to us that it was founded by one that had seen God, and knew more of his mind than any one else ever did.

_ _ (2.) The all-sufficiency of the gospel discovery proved from its author: The only-begotten Son, who is in the bosom of the Father, he has declared him. Observe here,

_ _ [1.] How fit he was to make this discovery, and every way qualified for it. He and he alone was worthy to take the book, and to open the seals, Revelation 5:9. For, First, He is the only-begotten Son; and who so likely to know the Father as the Son? or in whom is the Father better known than in the Son? Matthew 11:27. He is of the same nature with the Father, so that he who hath seen him hath seen the Father, John 14:9. The servant is not supposed to know so well what his Lord does as the Son, John 15:15. Moses was faithful as a servant, but Christ as a Son. Secondly, He is in the bosom of the Father. He had lain in his bosom from eternity. When he was here upon earth, yet still, as God, he was in the bosom of the Father, and thither he returned when he ascended. In the bosom of the Father; that is, 1. In the bosom of his special love, dear to him, in whom he was well pleased, always his delight. All God's saints are in his hand, but his Son was in his bosom, one in nature and essence, and therefore in the highest degree one in love. 2. In the bosom of his secret counsels. As there was a mutual complacency, so there was a mutual consciousness, between the Father and Son (Matthew 11:27); none so fit as he to make known God, for none knew his mind as he did. Our most secret counsels we are said to hide in our bosom (in pectore); Christ was privy to the bosom-counsels of the Father. The prophets sat down at his feet as scholars; Christ lay in his bosom as a friend. See Ephesians 3:11.

_ _ [2.] How free he was in making this discovery: He hath declared. Him is not in the original. He has declared that of God which no man had at any time seen or known; not only that which was hid of God, but that which was hid in God (Ephesians 3:9), exgsato — it signifies a plain, clear, and full discovery, not by general and doubtful hints, but by particular explications. He that runs may now read the will of God and the way of salvation. This is the grace, this the truth, that came by Jesus Christ.

John Wesley's Explanatory Notes

John 1:15

John cried — With joy and confidence; This is he of whom I said — John had said this before our Lord's baptism, although he then knew him not in person: he knew him first at his baptism, and afterward cried, This is he of whom I said. &c. He is preferred before me — in his office: for he was before me — in his nature.

Geneva Bible Translation Notes

John 1:15

(8) John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh (b) after me is preferred (c) before me: for he was before me.

(8) John is a faithful witness of the excellency of Christ.

(b) That is, "He before whom I am sent to prepare him the way": so that these words refer to the time of his calling, and not of his age, for John was six months older than Christ.

(c) This sentence has in it a turning of the reason as we call it, as one would say, a setting of that first which should be last, and that last which should be first: for in plain speech it is this, "He that comes after me, is better than I am, for he was before me." We find a similar turning of the reason in (Luke 7:47): "Many sins are forgiven her, because she loved much", which is this much to say, "She loved much, because many sins are forgiven her."

Cross-Reference Topical ResearchStrong's Concordance
bare:
am 4030, ad 26,
John 1:7-8 The same came for a witness, to bear witness of the Light, that all [men] through him might believe. ... He was not that Light, but [was sent] to bear witness of that Light.
John 1:29-34 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. ... And I saw, and bare record that this is the Son of God.
John 3:26-36 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all [men] come to him. ... He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
John 5:33-36 Ye sent unto John, and he bare witness unto the truth. ... But I have greater witness than [that] of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
Matthew 3:11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire:
Matthew 3:13-17 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. ... And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
Mark 1:7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
Luke 3:16 John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

he was:

John 1:1-2 In the beginning was the Word, and the Word was with God, and the Word was God. ... The same was in the beginning with God.
John 1:30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
John 8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
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 The LORD possessed me in the beginning of his way, before his works of old.
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.
Micah 5:2 But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.
Philippians 2:6-7 Who, being in the form of God, thought it not robbery to be equal with God: ... But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Colossians 1:17 And he is before all things, and by him all things consist.
Hebrews 13:8 Jesus Christ the same yesterday, and to day, and for ever.
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 1:17-18 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: ... I [am] he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
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;
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Pv 8:22. Is 9:6. Mi 5:2. Mt 3:11, 13. Mk 1:7. Lk 3:16. Jn 1:1, 7, 29, 30; 3:26; 5:33; 8:58; 17:5. Php 2:6. Col 1:17. He 13:8. Rv 1:11, 17; 2:8.

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