Home » Articles » John 1:1 from a Jewish Perspective

John 1:1 from a Jewish Perspective

by Dr. Eitan Bar
2 minutes read

John 1:1 is a profound verse that has sparked considerable theological discussion, especially around the identity of the “Word” (Greek: Logos) and its relationship with God. Here’s a detailed look at what John may be communicating…

Text of John 1:1

The verse reads:

“In the beginning was the Word, and the Word was with God, and the Word was God.” (En archē ēn ho Logos, kai ho Logos ēn pros ton Theon, kai Theos ēn ho Logos in Greek.)

The structure of the verse conveys several key points:

1. “In the Beginning” (Greek: En archē)

This phrase recalls the opening words of Genesis 1:1: “In the beginning, God created…” John intentionally uses archē (beginning) to evoke the Genesis account of creation, suggesting that whatever the “Word” is, it existed from eternity—pre-creation and, therefore, not part of the created order. By aligning with Genesis, John highlights continuity with the Jewish understanding of creation while introducing a deeper dimension regarding the Logos.

2. “The Word Was with God” (Greek: kai ho Logos ēn pros ton Theon)

This phrase (pros ton Theon) indicates a distinct yet intimate relationship. The preposition pros suggests a closeness, an interpersonal relationship akin to “face-to-face,” which some scholars see as implying communion or mutual interaction. In Jewish thought, “the Word” (or Davar in Hebrew) often represented God’s creative and revelatory activity. Here, however, John suggests that the “Word” is not merely an abstract concept but has an identity and relationship with God.

3. “The Word Was God” (Greek: kai Theos ēn ho Logos)

This is the most debated part, particularly the translation. John uses Theos (God) without a definite article (“the”), which some argue makes a distinction between the Word and God. This choice avoids strict identification (the Word is not the Father in a Trinitarian sense) while affirming the full divinity of the Logos. In other words, the Word shares in God’s essence but maintains a unique personhood.

Theological Implications

The Logos, as Jesus, pre-existed with the Father, sharing in the divine essence yet distinct in person. This reading aligns with Christian Trinitarian doctrine, where Jesus (the Son) is co-eternal and co-equal with the Father but is not the same person as the Father.

Jewish Perspective and Translation Nuances

The Jewish concept of the Word (Davar or Memra in Aramaic) relates to God’s active presence and revelation. By calling Jesus the Logos, John places him within this Jewish framework yet extends it—this Logos is not only with God but is, in fact, God Himself. Translating kai Theos ēn ho Logos as “the Word was divine” can capture this nuance, though most translations preserve “the Word was God” to maintain clarity on the Logos’ divine identity.

The Targum Onkelos, an Aramaic translation of the Torah, clearly reflects the Jewish essence of the Word. Its main aim is to uphold the beliefs and traditions of Judaism after the Second Temple period. Take, for instance, the translation of Deuteronomy 9, verses 3 and 8. The original Hebrew text assures that the LORD will precede Israel into the Promised Land to make ready the path:

“Adonoy, your God, His word is passing before you, He will annihilate these nations before you, and you shall dispossess them. Yehoshua is crossing ahead of you just as Adonoy has spoken… And Adonoy, the One moving before you, His word will accompany you, will not fail you nor forsake you; do not be afraid nor dismayed.”1

Another example is the Aramaic rendition of Genesis 1:3: “The Memra of the Lord declared, ‘Let there be light,’ and light came into existence by His Memra’s command” (Gen 1:3; Targum Neofiti).

  1. Deut 31:3, 8; Onkelos, Metsudah Publications, 2009. ↩︎



All Articles






You may also like:

Dr. Eitan Bar
Author, Theologian, Activist