The Meaning of 1 John 1:10 Explained

1 John 1:10

KJV: If we say that we have not sinned, we make him a liar, and his word is not in us.

YLT: if we may say -- 'we have not sinned,' a liar we make Him, and His word is not in us.

Darby: If we say that we have not sinned, we make him a liar, and his word is not in us.

ASV: If we say that we have not sinned, we make him a liar, and his word is not in us.

What does 1 John 1:10 Mean?

Verse Meaning

The false claim here is that the sin we have committed is not really sin. This is the third and most serious charge (cf. 1 John 1:6; 1 John 1:8). It puts God"s revelation of sin aside and makes man the authority for what is and what is not sin. This claim says God is wrong in His judgment of man and is therefore a liar. The claimant dismisses His Word as invalid (e.g, Psalm 14:3; Isaiah 53:6; John 2:24-25; Romans 3:23).
Each of these three false claims in 1 John 1:6; 1 John 1:8; 1 John 1:10 is a denial of the truth that immediately precedes it in 1 John 1:5; 1 John 1:7; 1 John 1:9 respectively. The corrective to each false claim follows in the verse immediately after it.
TruthFalse claimGod is light ( 1 John 1:5).We have fellowship with Him ( 1 John 1:6).Walking in the light is necessary for fellowship with God ( 1 John 1:7).We have no guilt for sin ( 1 John 1:8).Confession is necessary to restore fellowship with God ( 1 John 1:9).We have not sinned ( 1 John 1:10).
"It would be difficult to find any single passage of Scripture more crucial and fundamental to daily Christian living than 1 John 1:5-10. For here, in a few brief verses, the "disciple whom Jesus loved" has laid down for us the basic principles which underlie a vital walk with God." [1]
"What then is the principle of fellowship with God? Succinctly stated, it is openness to God and full integrity in the light of His Word." [2]

Context Summary

1 John 1:1-10 - Fellowship In The Light
As the aged Apostle began to write he was living over again his first happy experiences with the Savior. He heard the voice, saw the person, touched the very body in which Deity tabernacled. It was too great a bliss to be enjoyed alone, and John tells us that we may enter into the same close partnership with the Father and the Son. But no impurity or insincerity is permissible to those who enter that fellowship. Our one aim should be to maintain such a walk with God that the union with God may be unimpaired. If there are still sins of ignorance, the blood of Jesus will continue to remove them. Sin differs from sins, as the root from the fruit. God does not only forgive, He cleanses. He is faithful to His promises and just to His Son. Notice the ifs of these verses and in 1 John 2:1; they are a compendium of the blessed life. [source]

Chapter Summary: 1 John 1

1  He describes the person of Christ, in whom we have eternal life, by a communion with God;
5  to which we must adjoin by walking in the light

Greek Commentary for 1 John 1:10

If we say [εαν ειπωμεν]
As in 1 John 1:6, 1 John 1:8. [source]
We have not sinned [ουχ αμαρτηκαμεν]
Perfect active indicative of αμαρτανω — hamartanō This is a denial of any specific acts of sin, while in 1 John 1:8 we have the denial of the principle of sin. David Smith observes that the claim to personal perfectionism has two causes, one the stifling of conscience in making God a liar (πσευστην — pseustēn the word used of the devil by Jesus in John 8:44), and the other ignorance of God‘s word, which is not in us, else we should not make such a claim. [source]
We have not sinned [οὐχ ἡμαρτήκαμεν]
Committed sins. Sin regarded as an act. The state is expressed by ἁμαρτίαν οὐκ ἔχομεν wehave no (or not) sin (1 John 1:8). [source]
We make Him [ποιοῦμεν αὐτὸν]
A phrase characteristic of John. See John 5:18; John 8:53; John 10:33; John 19:7, John 19:12. [source]
His word [ὁ λόγος αὐτοῦ]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]

Reverse Greek Commentary Search for 1 John 1:10

John 5:38 His word []
Emphatic, commencing the sentence. Compare John 17:6sqq.; 1 John 1:10; 1 John 2:14. [source]
John 5:38 And [και]
“And yet” as in John 1:10 and John 5:40 below. His word abiding in you But God‘s word had come to them through the centuries by the prophets. For the phrase see John 10:35; John 15:3; John 17:6; 1 John 1:10; 1 John 2:14. Him ye believe not “This one” Jesus has given them God‘s word, but they reject both Jesus and God‘s word (John 14:9). [source]
John 8:44 For he is a liar [οτι πσευστης εστιν]
Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια — alētheia (truth). And the father thereof (και ο πατηρ αυτου — kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
John 8:44 Ye are of your father the devil [υμεις εκ του πατρος του διαβολου]
Certainly they can “understand” It was like a bombshell in spite of the preliminary preparation. Your will to do Present active indicative of τελω — thelō and present active infinitive, “Ye wish to go on doing.” This same idea Jesus presents in Matthew 13:38 (the sons of the evil one, the devil) and Matthew 23:15 (twofold more a son of Gehenna than you). See also 1 John 3:8 for “of the devil” He even called them “broods of vipers” as Jesus did later (Matthew 12:34). A murderer Old and rare word (Euripides) from αντρωπος — anthrōpos man, and κτεινω — kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ — ouk not ουχ — ouch is genuine, the form of the verb is εστεκεν — esteken the imperfect of the late present stem στηκω — stēkō (Mark 11:25) from the perfect active εστηκα — hestēka (intransitive) of ιστημι — histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν — hotan and the present active subjunctive of λαλεω — laleō But note the article το — to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια — alētheia (truth). And the father thereof (και ο πατηρ αυτου — kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
John 8:44 Your will to do [τελετε ποιειν]
Present active indicative of τελω — thelō and present active infinitive, “Ye wish to go on doing.” This same idea Jesus presents in Matthew 13:38 (the sons of the evil one, the devil) and Matthew 23:15 (twofold more a son of Gehenna than you). See also 1 John 3:8 for “of the devil” He even called them “broods of vipers” as Jesus did later (Matthew 12:34). A murderer Old and rare word (Euripides) from αντρωπος — anthrōpos man, and κτεινω — kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ — ouk not ουχ — ouch is genuine, the form of the verb is εστεκεν — esteken the imperfect of the late present stem στηκω — stēkō (Mark 11:25) from the perfect active εστηκα — hestēka (intransitive) of ιστημι — histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν — hotan and the present active subjunctive of λαλεω — laleō But note the article το — to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια — alētheia (truth). And the father thereof (και ο πατηρ αυτου — kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
John 8:44 A murderer [αντρωποκτονος]
Old and rare word (Euripides) from αντρωπος — anthrōpos man, and κτεινω — kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ — ouk not ουχ — ouch is genuine, the form of the verb is εστεκεν — esteken the imperfect of the late present stem στηκω — stēkō (Mark 11:25) from the perfect active εστηκα — hestēka (intransitive) of ιστημι — histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν — hotan and the present active subjunctive of λαλεω — laleō But note the article το — to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια — alētheia (truth). And the father thereof (και ο πατηρ αυτου — kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
John 8:44 Stood not in the truth [εν τηι αλητειαι ουκ εστηκεν]
Since ουκ — ouk not ουχ — ouch is genuine, the form of the verb is εστεκεν — esteken the imperfect of the late present stem στηκω — stēkō (Mark 11:25) from the perfect active εστηκα — hestēka (intransitive) of ιστημι — histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν — hotan and the present active subjunctive of λαλεω — laleō But note the article το — to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια — alētheia (truth). And the father thereof (και ο πατηρ αυτου — kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
John 8:44 No truth in him [ουκ εστιν αλητεια εν αυτωι]
Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν — hotan and the present active subjunctive of λαλεω — laleō But note the article το — to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια — alētheia (truth). And the father thereof (και ο πατηρ αυτου — kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
John 8:44 When he speaketh a lie [οταν λαληι το πσευδος]
Indefinite temporal clause with οταν — hotan and the present active subjunctive of λαλεω — laleō But note the article το — to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια — alētheia (truth). And the father thereof (και ο πατηρ αυτου — kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
1 John 1:9 Our sins [τὰς ἁμαρτίας]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
1 John 2:4 I know him [Εγνωκα αυτον]
Perfect active indicative with recitative οτι — hoti like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition “and keepeth not” “The one who keeps on saying: ‹I have come to know him,‘ and keeps on not keeping his commandments is a liar” (πσευστης — pseustēs just like Satan, John 8:44 and like 1 John 1:8, 1 John 1:10), followed by the negative statement as in 1 John 1:8, 1 John 1:10. There is a whip-cracker effect in John‘s words. [source]
1 John 2:22 The liar [ο πσευστης]
The liar (with the article) par excellence. Rhetorical question to sharpen the point made already about lying in 1 John 1:6, 1 John 1:10; 1 John 2:4, 1 John 2:21. See 1 John 5:5 for a like rhetorical question. [source]
1 John 4:20 I love God [Αγαπω τον τεον]
Quoting an imaginary disputant as in 1 John 2:4.And hateth (και μισει — kai misei). Continuation of the same condition with εαν — ean and the present active subjunctive, “and keep on hating.” See 1 John 2:9; 1 John 3:15 for use of μισεω — miseō (hate) with αδελπος — adelphos (brother). A liar (πσευστης — pseustēs). Blunt and to the point as in 1 John 1:10; 1 John 2:4.That loveth not “The one who does not keep on loving” (present active negative articular participle).Hath seen (εωρακεν — heōraken). Perfect active indicative of οραω — horaō the form in John 1:18 used of seeing God.Cannot love “Is not able to go on loving,” with which compare 1 John 2:9, ου δυναται αμαρτανειν — ou dunatai hamartanein (is not able to go on sinning). The best MSS. do not have πως — pōs (how) here. [source]
1 John 4:20 And hateth [και μισει]
Continuation of the same condition with εαν — ean and the present active subjunctive, “and keep on hating.” See 1 John 2:9; 1 John 3:15 for use of μισεω — miseō (hate) with αδελπος — adelphos (brother). A liar Blunt and to the point as in 1 John 1:10; 1 John 2:4. [source]
1 John 5:10 In him [εν αυτωι]
“In himself,” though the evidence is not decisive between αυτωι — hautōi and αυτωι — autōi made Perfect active indicative of ποιεω — poieō like μεμαρτυρηκεν — memarturēken and πεπιστευκεν — pepisteuken permanent state.A liar (πσευστην — pseustēn). As in 1 John 1:10, which see.Because he hath not believed Actual negative reason with negative ου — ou not the subjective reason as in John 3:18, where we have οτι μη πεπιστευκεν — hoti mē pepisteuken). The subjective negative is regular with ο μη πιστευων — ho mē pisteuōn Relative clause here repeats close of 1 John 5:9. [source]
1 John 5:10 A liar [πσευστην]
As in 1 John 1:10, which see. [source]
2 John 1:6 After His commandments [κατὰ τὰς ἐντολὰς αὐτοῦ]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [source]
Revelation 3:9 But do lie [αλλα πσευδονται]
Present middle indicative of πσευδομαι — pseudomai explanatory positive, addition here to και ουκ εισιν — kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος — ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4). [source]
Revelation 2:24 As many as [οσοι]
Inclusive of all “the rest.”This teaching (την διδαχην ταυτην — tēn didachēn tautēn). That of Jezebel.Which “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 Which [οιτινες]
“Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 The deep things of Satan [τα βατεα του Σατανα]
The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 3:9 Of them which say [των λεγοντων]
Ablative plural in apposition with συναγωγης — sunagōgēs On the construction of εαυτους Ιουδαιους ειναι — heautous Ioudaious einai see note on Revelation 2:9 Present middle indicative of πσευδομαι — pseudomai explanatory positive, addition here to και ουκ εισιν — kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος — ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4).I will make them Future active indicative of ποιεω — poieō resuming the prophecy after the parenthesis “That they come and worship” (final clause, like facio ut in Latin, with ηκω — hina and the future active of προσκυνεω — hēkō and και γνωσιν — proskuneō). The language is based on Isaiah 45:14; Isaiah 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1 Corinthians 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.And to know Continuation of the purpose clause with ινα — hina but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with εγω ηγαπησα σε — hina in Revelation 22:14. Probably a reminiscence of Isaiah 43:4 in egō ēgapēsa se (I loved thee), first aorist active indicative. [source]

What do the individual words in 1 John 1:10 mean?

If we should say that not we have sinned a liar we make Him and the word of Him not is in us
ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν ψεύστην ποιοῦμεν αὐτὸν καὶ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν

εἴπωμεν  we  should  say 
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural
Root: λέγω  
Sense: to speak, say.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἡμαρτήκαμεν  we  have  sinned 
Parse: Verb, Perfect Indicative Active, 1st Person Plural
Root: ἁμαρτάνω  
Sense: to be without a share in.
ψεύστην  a  liar 
Parse: Noun, Accusative Masculine Singular
Root: ψεύστης  
Sense: a liar.
ποιοῦμεν  we  make 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ποιέω  
Sense: to make.
λόγος  word 
Parse: Noun, Nominative Masculine Singular
Root: λόγος  
Sense: of speech.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἡμῖν  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.