Verses to Show that Jesus IS Jehovah
authors frequently used OT passages that referred to Jehovah in
reference to the Son.
with John 12:37-41;
Psalm 102:25-27 with Hebrews 1:10;
Isa. 8:12-13 with 1 Peter 3:14-15; Isa. 45:23
with Phil. 2:10; Joel 2:32;
with Rom. 10:13).
mind, it is not a Greek rule tat determines that the Word was fully God.
But rather the context of the entire prologue (vv. 1-18) and the content
of John's literature (cf. John 5:17-18, 23; 8:24, 58 et al [viz. the "I
am" affirmations]; 20:28; 1 John 5:20; Rev. 1:8, 17; 2:8; 5:13-14;
the context of John 1:1-18:
the Word (Christ) is presented as eternal--in the begining the Word was
1:1b (lit., "the Word was with the God"),
the eternal Word is said to be distinct (pros, "with")
from His Father. Then, at John 1:1c, John literally writes:
"God was the Word" (theos ēn ho logos). Note
that the Apostle John places theos ("God") in
the *emphatic position* (i.e., at the beginning of the clause) and theos
is anarthrous (i.e., without the article
John clearly indicates here that (a) the eternal Word was
"God" in the fullest sense (hence, he places theos
["God"] in emphatic position) and (b) John purposely presents theos
as anarthrous, that is, he does not include the article
("the") before theos as in John 1:1b (speaking of the
Father). Hence, theos is *qualitative* pointing to the Word's
nature as fully God, not His identity. Qualitative
nouns refer to description, not identification (cf. John 1:14; 4:24; 1
John 1:5). For if John had written: "The God was the Word" (ho
theos ēn ho logos) he would have then indicated that the Word
was the same God (same Person or identity) as "God" in John
John precludes an indefinite rendering ("a god" as in the NWT)
by places theos in the empathic position and safeguards against Modalism
(Oneness theology) that asserts Jesus is the Father.
conclusion: John 1:1 teaches that (a) the Word is eternal (1:1a:
“In [the] beginning was [ēn] the Word),
(b) the Word is eternally distinct from the Father (1:1b:
the Word was with [pros] God), and (c) as to the Word's essential
nature, He is God in the fullest sense (1:1c: lit., "God [theos]
was the Word").
details on John 1:1 and an analysis of the Watchtower's indefinite
rendering of theos in John 1:1c ("a god" NWT), see
is called “The God” (o
20:28 Thomas said to Jesus (direct
address): ho kurios mou kai ho theos mou, lit. “the
Lord of me and the God of me” (see the WT’s own Greek
interlinear called: The Kingdom Interlinear Translation).
2:13: “The great God and Savior”: tou
kai sōtēros hēmōn Christou Iēsou, lit.
“the great God and Savior of us Christ Jesus.” Note: in
2 Peter 1:1 is
the same grammatical construction (i.e., article-noun-kai-noun):
tou theou hēmōn kai sōtēros Iēsou
Christou, lit. “the God of us and Savior Jesus Christ (cf.
2 Peter 1:11; 2:20; 3:2, 18; 2 Thess. 1:12; see Gk.).
See here for more details on Titus
2:13 and 2 Peter 1:1.
1:8: “But of the Son He [the Father] says, “YOUR THRONE, O
GOD IS FOREVER AND EVER. . . .” (ho thronos sou ho theos, lit.
“the throne of you the God”).
Jesus’ Absolute claim to BE
the “I Am” (egw eimi, egō
would be Mark 6:50; John 8:24; 8:28; 8:58; 13:19 (cf.
Isa. 43:10; LXX); 18:5; 18:6; and 18:8.
is it important to know and teach that Jesus IS God?: Besides that of
John 4:24; 17:3 and 1 John 2:23, Jesus declares in John 8:24:
I said to you that you will die in your sins; for unless you
believe that I Am He [egō eimi], you will die
in your sins [note: “He” is not in the Gk.].
Jesus Christ: The Eternal
eimi, "I Am" for expanded
details on the "I Am" affirmations made by Jesus.
also: John 1:18; Rom. 9:5; Phil. 2:6-11;
Col. 2:9 (theotētos);
Heb. 1:3; 1 John 5:20; Rev. 5:13-14 [The Trinity: One God
revealed in three distinct coequal, coeternal, coexistent