In The Beginning Was the Word

Translating and Interpreting the Book of John: Chapter 1:1 – 5

By: Tracy-Phillip: Osborne © 2017 – 2025 | last edited 1/31/2025

In John 1:1-5, the Apostle John states a summation that unfolds in the rest of his Book. It actuality, the rest of the Book is necessary to correctly understand 1:1-5. Verses 1 and 2 are critical for interpreting verses 3 – 5. So, we will start there.

John 1:1 – 5 1a εν αρχη ην ο λογος 1b και ο λογος ην προς τον θεον 1c και θεος ην ο λογος
2  ουτος ην εν αρχη προς τον θεον
3a παντα δι αυτου εγενετο 3b και χωρις αυτου εγενετο 3c ουδε εν ο γεγονεν
4   εν αυτω ζωη ην και η ζωη ην το φως των ανθρωπων
5   και το φως εν τη σκοτια φαινει και η σκοτιααυτο ου κατελαβεν

Either of these are plausible at this point. However, I think that the next section will demonstrate when we merge John 1:1-5 with Genesis 1:1 – 2:3 that the Logos refers to the “spoken-word” uttered by “the one true God” at Creation and not, as elsewhere in John, to the preexistent Son in heaven. We will see that translating “god” in 1c as an adjective is preferable to translating it as “a god” (which is plausible) or God (implying that all three instances of God in verses one and two refer to the same “one true God”. We will see that because of and in view of the works of his “unique” “firstborn” Son as his fiduciary agent, that “The God” spoke the Heavens & Earth into existence setting in motion all that was afterward to transpire. In the very words he uttered, his plan was implemented and continues to this day and forever.

* In line 1b, we have “προς τον θεον” “pros ton Theon” {in the accusative case} traditionally translated as “with God” but this is not so accurate. The primary phrase would be, “toward the God” or “to the God” or “before the God” as in “before the face of the God” (Michelson’s Enhanced Strong’s). In Greek Septuagint, Exodus 19:8, Moses offered “the words of the people to God (προς τον θεον).” The meaning of the phrase also connects to John’s use of it in his own epistle, “Beloved, if our hearts do not condemn us, we have confidence before God (προς τον θεον) (1 John 3:21; ESV 2011).” This word in John 1:1 has been erroneously translated, traditionally, as “with”. If “with” was the intent, the Greek word, “meta” is the more likely choice. G3326 μετά meta (me-ta’) prep. 1. (properly) with (denoting accompaniment).
** There is a definite contrast in the first “the God” and the second “God” without “the” as the definite article (although in English, its smoother not to include it). Verse two, again says “the God” The second use of “God” in line 1c is without the definite article, according to Greek rules, is being used as an adjective, like godly, divine, supernal, heavenly, or elohiymly, rather than as a noun. The Theologian, John Barclay, said: “When in Greek two nouns are joined by the verb to be and when both have the definite article, then the one is fully identified with the other; but when one of them is without the article, it becomes more an adjective than a noun, and describes rather the class or sphere to which the other belongs” (Jesus as They Saw Him, 21). Daniel Wallace of Dallas Theological Seminary admits that John 1:1c is depicting “Theos” as adjectival (Greek Grammar: Beyond the Basics, p. 269).
*** In Greek and Hebrew, words have gender: Masculine, Feminine, and Neuter. Logos is masculine and so the pronouns that refer back to it are masculine. This does not mean that the Logos is a male person, a “he”. If Outos (The same) refers to Logos as the spoken-word of The God from Genesis One, then autou, is better translated to the English ear as “it”. If Outos (The same) refers to Logos as “a god” then translating autou can be translated as “He“. And this is how it was first translated by William Tyndale in 1526 (and also the Geneva Bible): John 1:2 “The same was in the beginnynge with God. All thinges were made by it and without it was made nothinge that was made. 4 In it was lyfe and the lyfe was ye lyght of men.”  The 1611 KJV retained “The same” in vs. 2, but changed “it” to “he” and “him”. Thus, making the untrained think in terms a person named “Logos”, who pre-existed as the word, who later became human at his conception. This is not what is in view here.
⁺ Again, see note ***. As to whether this should be him or it is determined by whether the Logos is a person (a god – the son of The God) or the spoken-words of The God from Genesis One.
⁺⁺ Egeneto from G1096 γίνομαι ginomai verb. 1. to cause to be (“gen”-erate). 2. (reflexively) to become (come into being). 3. (of events) to happen.
⁺⁺⁺ γεγονεν gegonen See ++ above, 3. (of events) to happen.

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In John 1:1-5, the Apostle John states the summation that expresses, and unfolds in the rest of his Book. This prologue, and indeed this entire gospel, reflects words used in Genesis One; But, some believe it is speaking of a “new creation” that began with the ministry of Yeshúa – from its beginning unto its fullness when Yeshúa ascends into the “the bosom of the Father” at verse 18. But, most Bible believers have believed that these verses about the “beginning”, described in verses one and two,
(1) Refers to “In the beginning” of creation in Genesis 1:1. Along with this, many Unitarians and most Trinitarians, Binitarians, and Modalists,
(a) Believe that “the Word (the Logos)” refers specifically to Yeshua in his preexistent state.
(b) Many Unitarians including myself, while believing in Yeshua’s preexistence declared throughout John, believe rather that “the Logos” in this instance is not speaking of his preexistence but rather refers to the spoken-word of God. The “Logos” were the utterances that carried the plan and mind of God and brought forth his creation in Genesis 1:1-2:4a.
(2) Other Unitarians believe that Yeshua came into existence only at his conception and birth through Mary/Miriam. Some of them proposed rather that both verses are speaking of the beginning of the gospel ministry of Yeshúa.
(3) Along the lines of (1b) above, I have given another possibility, namely: that verse one speaks of the beginning of creation and verse two speaks of the beginning of the gospel ministry of Yeshúa.

I began laying the foundation with the (1b) proposition and will now lay it out in context of Genesis One below.

I will add “only true” to “The God” below so as to reflect Yeshua’s confession in John 17:3
Holy Father, “Glorify your [unique] son … And this is life everlasting: that they know you, the only true God …”

[underlines, [brackets], (parenthesis’) are mine, supplied for emphasis and orientation]

Notice the apropos Hebrew definition for debar (word, logos):
(entry #6) (royally) a sovereign or royal edict, a matter or a word spoken by a king
which carries the innate force of a royal command.
“Therefore, hear the word (debar/logos) of Yahweh. I saw Yahweh sitting on his throne with all
the hosts of heaven standing beside him on his right hand and on his left hand.” 1Kings 22:19
“By the word (debar/logos) of Yahweh were the heavens made; and all the host of them by the breath of his mouth.” Psa 33:6

In Genesis 1:1, we read:
“In the Beginning of God’s creating the heavens and the earth …”
Then it states in verse three:
And Elohim (the only true God) said … ten times, “Let there be” …
(Light, a Firmament, Waters gathered, Sun-Moon-Stars, etc.,)
and six times it states … “and it was so …”
“And six times Elohim (the only true God) saw
[his spoken-word manifested before his eyes] … “and it was good”
and the seventh time he saw and “it was very good.” [good to the uttermost] Genesis 1:1-31
“And Elohim (the only true God) [ceased work, sat down upon his Throne,]
blessed and sanctified the 7th Day …” Genesis 1:1 – 2:3

Referring back to Genesis One, the Gospel of John 1:1 says,
John 1:1a In the Beginning [of God’s creating the heavens and the earth …]
was the spoken-word [of the only true Elohim was uttered in a 6-day sequence]; ¹
John 1:1b And the spoken-word was [manifested] before [the eyes of] Elohim [the only true God]
[when on 7th Day Sabbath, he sat upon his Throne];
John 1:1c and the spoken-word was divine (elohimly / elohit). ²

(Notice the correspondence: “And Elohim (the only true God) saw everything that he had made
[by his spoken-word], and behold, it was very good [tov me’od – good to the utmost; it was divine order].” Genesis 1:31)

John 1:2 “The same [spoken-word] was [manifested] before [the face of] the only true Elohiym in the beginning;
—3—through it [the spoken-word] all that transpired took place, and apart from it,
not one event ensued that happened;
—4—in it [the spoken-word] was life and that life was the light of humanity.
5 And in the darkness, light is shining, even so, the darkness did not comprehend it.

And [the prophet] said, “Therefore, hear the word (debar/logos) of Yahweh. I saw Yahweh sitting on his throne with all the hosts of heaven standing beside him on his right hand and on his left hand.” 1Kings 22:19
“By the word (debar/logos) of Yahweh were the heavens made; and all the host of them by the breath of his mouth.” Psa 33:6
“Yahweh has established his throne in the heavens, and his kingdom rules over all.” Psalm 103:19
“Your throne is established from of old; you are from everlasting.” Psalm 93:2
“Thus says, Yahweh, who stretches out the heavens, founds the earth,
and forms the spirit of humankind in its midst.” Zechariah 12:1 LEB

Next, let’s look at the possibility that the phrase, “In the beginning” in verse one speaks of the creation in Genesis One and in verse two it speaks of “In the beginning” of Yeshua’s Gospel Ministry.

1a In the beginning [of creation] was the spoken-word
1b and the spoken-word was [manifested] before the only true God^[1]In Greek, here, and in verse two, the presence of the definite article, The God. Sandwiched in between them is simply, God, without a definite article. In context, the clear contrast … Continue reading [in a 7-day sequence]
1c and the spoken-word was Godly [Divine; Supernal; Elohit]^[2]The word was Divine, for it proceeded out of the mind of the-God]. The word proceeds from the mind of The-God, The One and Only Source of All; And thus, “the word” is of divine origin—out … Continue reading
2 The same [divine-spoken-word] was before^[3]πρὸς is a strengthened form of πρὸ = before, as in before the face of, or, in the sight of. This verse normally translated as “with God”. But, the normal word … Continue reading the only true God^[4]Again the definite article! in the beginning [of the ministry of Yeshúa]^[5]Verse 2 is a redundancy of verse 1, and unnecessary unless it speaks of a beginning distinct from verse 1. For, otherwise, verse 2 could be skipped and nothing is gained or lost!
—3—through it [through that divine-word] all that transpired [in his ministry]
took place, and apart from it, not one event ensued that happened
—4—in it [in that divine-spoken-word] was life and that [abundant] life was the light of Adam.
5 And in the darkness, light is shining, even so, the darkness did not conquer it.

NOTICE TWO SEPERATE BEGINNINGS

Two beginnings are testified of in the gospels.
The beginning of CREATION & the beginning of the GOSPEL MINISTRY of Yeshúa.

(Jn 1:1) In the beginning [of creation] was the spoken-word…

(Jn 1: 2) The same [divine-spoken-covenantal-word] was [active]
in the beginning [of Yeshúa’s Ministry]…

(Jn 2:31) This beginning of miracles did [Yeshúa] in Cana of Galilee,
and manifested forth his glory; and his disciples believed on him.

(Jn 6:64) But there are some of you that believe not.
For [Yeshúa] knew from the beginning [of his ministry]
who they were that believed not, and who should betray him.

(Jn 8:25) Then said they to him, Who are you? And [Yeshúa] said to them,
Even the same that I said to you from the beginning [of my ministry].

(Jn 15:27) And you also shall bear witness,
because you have been with me from the beginning [of my ministry].

(Jn 16:4) But these things have I told you, that when the time shall come,
you may remember that I told you of them. And these things I said not to you
at the beginning [of my ministry] because I was with you.

(Mk 1:1) The beginning of the gospel of [Yeshúa]…

(Lk 1:2) Even as they delivered them to us,
which from the beginning [of Yeshúa’s ministry]
were eyewitnesses, and ministers of the word;

(Lk 23:5) And they were the more fierce, saying,
He stirs up the people, teaching throughout all Jewry,
beginning from Galilee to this place.

(Acts 1:1) The former treatise have I made, O Theophilus,
of all that [Yeshúa] began both to do and teach,

(Acts 10:37) That word, I say, you know, which was published
throughout all Judaea, and began from Galilee,
after the baptism which John preached;

(Acts 11:15) And as I began to speak, the holy spirit fell on them,
as on us at the beginning.

(Heb 2:3) How shall we escape, if we neglect so great salvation;
which at the first began [in the beginning] to be spoken by the Lord,
and was confirmed to us by them that heard him;

Verses from the AKJV, Bold, Italics, and Brackets Mine

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John 1:1-5: Primary Prologue
The word was the purpose and plan

1a In the beginning [of creation] was the spoken-word; [Genesis 1:1 – 2:3]
1b and the spoken-word was [manifested] before the only true Elohiym, [in a 7-day sequence]
1c and the spoken-word was Elohit [Elohiymly; Divine; Supernal];
[“And Elohiym saw all that He had made, and behold, it was very good.” Gen. 1:31].
2 The same [manifested-word] was before [the eyes of] the only true Elohiym in the beginning
[of Yeshúa’s ministry, and]
—3—through it [the spoken-word] all that transpired [in his ministry]
took place, and apart from it, not one event ensued that happened;
—4—in it [the spoken-word] was life and that life was the light of Adam.
5 And in the darkness, light is shining, even so, the darkness did not comprehend it.
. . . . . . . .
14 And [at his baptismal consecration] the spoken-word [of the prophets] 
was embodied and dwelt among us. And we beheld his glory [at the Transfiguration]^[6]See the fuller account this in The Gospel of the Holy Twelve Chapter 46
–the glory as of a unique one [a firstborn] of a Father, filled with grace and truth.

1. Correspondences: translated as word in English, debar in Hebrew, logos in Greek. Virtually the same meaning in all three.
   From Dictionary.com ; word
   …a short talk or conversation: Marston, I’d like a word with you.
   …warrant, assurance, or promise: I give you my word I’ll be there.
   …an expression or utterance: Before you do anything rash, let me give you a word of warning.
   …news; tidings; information: We received word of his death.
   
   From: Mickelson’s Enhanced Strongs Dictionary of the Greek and Hebrew Testaments
   Greek | G3056 λόγος logos (lo’-ğos) n.
   (1) a word, something said (including the thought).
   (2) (by implication) a saying or expression.
   (3) (by extension) a discourse (on a topic).
   (4) (informally) a conversation (on a topic).
   (5) (thus) a matter.
   (6) (also) a reasoning (of the mental faculty).
   (7) (hence) a reason (i.e. a motive).
   (8) (negatively) a rationalization (i.e. application of plausible reasoning on a faulty premise).
   (9) (by further extension) a calculation, computation, or an account (as an accounting of).
   (10) (hence) a reckoning or an inventory (as called to account).
   (11) (of asking) a question.
   
   Hebrew | H1697 דָּבָר dabar (daw-ɓaw’) n-m.
   (1) a word. (2) a saying. (3) (by implication) a matter (as spoken of). (4) (generically) a thing. (5) (adverbially) a cause.
   (6) (royally) a sovereign or royal edict, a matter or a word spoken by a king which carries the innate force of a royal command.
   (7) a chronicle (i.e. a record of events). ↩︎
2. In the Greek text, there is a definite contrast in the first & third “the God” and the second “God” without “the” as the definite article although in English, its smoother not to include it. Verse two, again says “the God” The second use of “God” in line 1c is without the definite article, according to Greek rules, is being used as an adjective, like godly, divine, supernal, heavenly, or elohiymly, rather than as a noun. The Theologian, John Barclay, said: “When in Greek two nouns are joined by the verb to be and when both have the definite article, then the one is fully identified with the other; but when one of them is without the article, it becomes more an adjective than a noun, and describes rather the class or sphere to which the other belongs” (Jesus as They Saw Him, 21). Daniel Wallace of Dallas Theological Seminary admits that John 1:1c is depicting “Theos” as adjectival (Greek Grammar: Beyond the Basics, p. 269). It can also be legitimately translated as “a god” in contrast to The God as in “the only true God” (John 17:3). ↩︎