Berean Standard Bible
BSB and T4T shown with Greek annotations — · Why we show the Greek →
1In the beginning was the Word, and the Word was with God, and the Word was God.
The Pioneer Translation RenderingRendered from the original Greek
John 1:1
The Word Was Divine and Has God's Nature
In the beginning was the Word, and the Word was with God, and the Word was divine.
Logos is rendered the Word throughout John's Gospel, as the Pioneer Translation consistently does. The final clause — theos ēn ho logos — departs from the conventional rendering 'the Word was God' for a precise grammatical reason: the Greek theos here carries no definite article. In Greek a predicate noun without the article indicates quality or nature rather than personal identity — the Word shares in the Father's divine character completely but is not identical to the Father. Goodspeed and Moffatt translate this clause as 'the Word was divine' for the same reason. The Word was with the Father. The Word was not the Father. This distinction runs through John's entire Gospel: the Father sent the Word, the Word did what the Father showed him, the Father is greater than the Word.
Compare the wording
The same verse across the licensed translations and the Greek
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King James Version
BSB and T4T shown with Greek annotations — · Why we show the Greek →
1In the beginning was the Word, and the Word was with God, and the Word was God.
Goodspeed New Testament
BSB and T4T shown with Greek annotations — · Why we show the Greek →
1In the beginning the Word existed. The Word was with God, and the Word was divine.
Translation for Translators
T4T was designed as a tool for Bible translators, not as a devotional text. It makes implicit meaning explicit and flags figurative language with abbreviations. Gold [brackets] indicate translation notes. ◄Triangles► mark alternative renderings.Read more about how to read T4T →BSB and T4T shown with Greek annotations — · Why we show the Greek →
1The one who expresses [MET]MetaphorT4T flags this as figurative language — the meaning is not literal. The translator should find a natural equivalent metaphor in their target language. ◄T4T alternative rendering — the text between these markers is an alternative translation or explanatory expansion. Translators choose the option that best fits their target language.God’s character/what God is like►T4T alternative rendering — the text between these markers is an alternative translation or explanatory expansion. Translators choose the option that best fits their target language. has always existed ◄T4T alternative rendering — the text between these markers is an alternative translation or explanatory expansion. Translators choose the option that best fits their target language.from the beginning [MTY]MetonymyOne thing represents another — for example "hand" representing power or authority. T4T makes this explicit so translators can find a natural equivalent. of everything/before everything began►T4T alternative rendering — the text between these markers is an alternative translation or explanatory expansion. Translators choose the option that best fits their target language.. He has always existed with God, and he has God’s nature.
Berean Standard Bible
Goodspeed New Testament
BSB and T4T shown with Greek annotations — · Why we show the Greek →
1
In the beginning was the Word, and the Word was with God, and the Word was God.
In the beginning the Word existed. The Word was with God, and the Word was divine.
Berean Standard Bible
Goodspeed New Testament
King James Version
BSB and T4T shown with Greek annotations — · Why we show the Greek →
1
In the beginning was the Word, and the Word was with God, and the Word was God.
In the beginning the Word existed. The Word was with God, and the Word was divine.
In the beginning was the Word, and the Word was with God, and the Word was God.
SBL
Greek, word by word
1
Ἐν in ἐν en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (mediall ἀρχῇ beginning ἀρχή archḗ from G756 (ἄρχομαι); (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, λόγος word λόγος lógos from G3004 (λέγω); something said (including the thought); by implication, a topic (subject of discourse), also reasonin λόγος — Logos Usually translated 'the Word.' The Pioneer Reading keeps this rendering. T4T renders logos as a metaphor [MET] for 'God's character' or 'what God is like.' John uses logos to describe the one who expresses the Father completely — the Pioneer who reveals what the Father is. , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, λόγος word λόγος lógos from G3004 (λέγω); something said (including the thought); by implication, a topic (subject of discourse), also reasonin λόγος — Logos Usually translated 'the Word.' The Pioneer Reading keeps this rendering. T4T renders logos as a metaphor [MET] for 'God's character' or 'what God is like.' John uses logos to describe the one who expresses the Father completely — the Pioneer who reveals what the Father is. ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when πρὸς with πρός prós a strengthened form of G4253 (πρό); a preposition of direction; forward to, i.e. toward (with the genitive case, the sid τὸν the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, θεόν THE GOD θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go τὸν θεόν — THE God The definite article τόν (ton) identifies a specific person — the Father. This is the God the Word was with. , καὶ and καί kaí apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too θεὸς DIVINE / GOD* θεός theós a deity, especially (with G3588 (ὁ)) the supreme Divinity; figuratively, a magistrate; by Hebraism, very X exceeding, Go θεὸς — theos without the definite article In Greek, a predicate noun without the article indicates quality or nature, not personal identity. This is why Goodspeed and Moffatt translate this as 'divine' rather than 'God.' The Word shares the Father's divine nature — but is not identified as the Father. ἦν was εἰμί eimí the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when ὁ the ὁ ho the definite article; the (sometimes to be supplied, at others omitted, in English idiom) the, this, that, one, he, she, λόγος word λόγος lógos from G3004 (λέγω); something said (including the thought); by implication, a topic (subject of discourse), also reasonin λόγος — Logos Usually translated 'the Word.' The Pioneer Reading keeps this rendering. T4T renders logos as a metaphor [MET] for 'God's character' or 'what God is like.' John uses logos to describe the one who expresses the Father completely — the Pioneer who reveals what the Father is. .
* The final θεὸς (theos) carries no definite article in the Greek. The earlier uses of theos in this verse carry the definite article — τὸν θεόν (ton theon), identifying the Father specifically. In Greek grammar, a predicate noun without the article indicates quality or nature rather than personal identity. This is why some translators render the final clause as "the Word was divine" rather than "the Word was God" — and why this verse has been debated for centuries. Translations that read "the Word was God": BSB, KJV, ESV, NIV, NASB Translations that read "the Word was divine": Goodspeed (1923), Moffatt (1913) The Pioneer Reading on this site follows Goodspeed and Moffatt: the Word was divine.
In the beginning was the Word, and the Word was with God, and the Word was God.
Pioneer Reading: In the beginning was the Word, and the Word was with God, and the Word was divine.
Functional Faith Reading
Logos is rendered the Word throughout John's Gospel, as the Pioneer Translation consistently does. The final clause — theos ēn ho logos — departs from the conventional rendering 'the Word was God' for a precise grammatical reason: the Greek theos here carries no definite article.
In Greek a predicate noun without the article indicates quality or nature rather than personal identity — the Word shares in the Father's divine character completely but is not identical to the Father.
Goodspeed and Moffatt translate this clause as 'the Word was divine' for the same reason. T4T — a tool for Bible translators, not a devotional text — flags logos as a metaphor [MET] and renders it as the one who expresses God's character, or what God is like.
The Word was with the Father. The Word was not the Father. This distinction runs through John's entire Gospel: the Father sent the Word, the Word did what the Father showed him, the Father is greater than the Word.
Sit with this
Where do you locate the Word — inside the Father, or before the Father as a distinct person sent by him?
Sources
- Berean Standard BibleLicense
- King James VersionLicense
- Goodspeed New TestamentLicense
- Translation for TranslatorsLicense
SBL Greek New Testament (SBLGNT)License
The Greek New Testament: SBL Edition
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