This is the Greek -
Joh 1:1 In the beginning was the Word, and the Word was with God
Θεόν (Theon), and the Word was God
Θεόν (Theon)
Same word used for God twice, there is no "was a god" as in your Bible.
But it's better we ask some knowledgeable here like
@Johann or
@marks for a confirmation.
Besides, do you really think all the other translators have it wrong and you as only one have it right?
1: Ἐν ἀρχῇ ἦν ὁ Λόγος (En archē ēn ho Logos)
Morphology:
Ἐν (en): Preposition in the dative case, meaning "in."
ἀρχῇ (archē): Noun in the dative singular, meaning "beginning."
ἦν (ēn): Imperfect active indicative of the verb eimi ("to be"), third-person singular, indicating continuous existence.
ὁ Λόγος (ho Logos): Article (ho) and noun (Logos), nominative singular, meaning "the Word."
Syntax:
Prepositional phrase (ἐν ἀρχῇ) establishes the temporal setting ("in the beginning").
Subject
(ὁ Λόγος) follows the verb (ἦν),
which expresses ongoing existence, indicating that the Word existed timelessly and continuously.
Clause 2: καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν (kai ho Logos ēn pros ton Theon)
Morphology:
καὶ (kai): Coordinating conjunction, meaning "and."
ὁ Λόγος (ho Logos): Article and noun, nominative singular, as above.
ἦν (ēn): Same verb as in Clause 1, indicating continuous existence.
πρὸς (pros): Preposition with the accusative, meaning "toward" or "with," implying relational proximity.
τὸν Θεόν (ton Theon): Article (ton) and noun (Theon), accusative singular, meaning "the God," referring to the Father.
Syntax:
Subject (ὁ Λόγος) is in nominative case, linked to the verb (ἦν).
Prepositional phrase (πρὸς τὸν Θεόν) emphasizes relationship, not merely spatial proximity but intimate communion or face-to-face relationship.
Clause 3: καὶ Θεὸς ἦν ὁ Λόγος (kai Theos ēn ho Logos)
Morphology:
καὶ (kai): Coordinating conjunction, as above.
Θεὸς (Theos): Noun, nominative singular, without the definite article.
ἦν (ēn): Same verb, indicating continuous existence.
ὁ Λόγος (ho Logos): Article and noun, nominative singular, as above.
Syntax:
Predicate nominative (Θεὸς) is placed before the verb (ἦν), emphasizing the qualitative aspect of Theos ("God").
Subject (ὁ Λόγος) follows the verb (ἦν), maintaining grammatical clarity.
The absence of the definite article with Θεὸς avoids identifying ὁ Λόγος as the entirety of τὸν Θεόν (the Father), preserving Trinitarian distinction while affirming the Word’s divine essence.
2. Syntax and Semantic Implications
Use of the Imperfect Verb "ἦν"
The verb ἦν (imperfect active indicative) occurs in all three clauses, denoting continuous action in the past.
It emphasizes that the Word's existence transcends temporal constraints, affirming the Word's eternal nature.
Article Usage with "Θεὸς"
In Greek, the presence or absence of the article (ho) before Theos determines specificity versus essence.
In καὶ Θεὸς ἦν ὁ Λόγος, the absence of the article does not mean indefiniteness ("a god"); instead, it highlights the qualitative aspect of Theos.
If John had written ho Theos ēn ho Logos, it would imply that ho Logos exhaustively encompasses all that is God, collapsing the distinction between the Father and the Word.
Preposition "πρὸς"
The preposition πρὸς in πρὸς τὸν Θεόν conveys relational intimacy. This phrasing suggests both distinction (the Word is not the Father) and unity (the Word shares in the divine essence).
3. Rebutting the Jehovah’s Witnesses’ Interpretation
Their Claim: "The Word was a god"
Morphology: They misunderstand the absence of the article before Θεὸς, wrongly equating it with indefiniteness.
Syntax: The Predicate Nominative structure (Θεὸς ἦν ὁ Λόγος) rules out an indefinite interpretation, as the grammatical construction emphasizes nature or quality, not separate identity or inferiority.
Proper Understanding: "The Word was God"
Morphologically,
Θεὸς functions as a qualitative predicate nominative, affirming the divine nature of ὁ Λόγος.
Syntactically, the word order highlights Θεὸς while maintaining the distinction between the Word and the Father (πρὸς τὸν Θεόν).
This analysis confirms that the text does not describe the Word as "a god" but as fully divine in nature, consistent with Christian Trinitarian theology.
was God. Not "a god," for the lack of the Greek article here does not make "God" indefinite, but determines which term ("Word" or "God") is to be the subject of the linking verb "was."
Greek word order is somewhat more flexible than English, for in English statement sentences the predicate nominative always follows the linking verb. But the literal order of the Greek words here is "and God was the Word" (kai theos ēn o logos), the subject "Word" follows the verb, and the predicate nominative "God" precedes the verb, the reverse of English word order.
Since this clause uses a linking verb, both the subject and the predicate nominative are in the nominative case, so case endings do not serve to identify the subject in this construction; rather, the article "the" points out the subject of the clause. Greek uses the article "the" to accomplish what English does by word order.
Thus, if John had placed the article "the" before "God," the meaning would be "God was the Word;" if he had placed the article "the" before both "Word" and "God," the meaning would be convertible or reversible: it would mean equally "God was the Word," and "The Word was God," but this John did not do.
By placing the article "the" before "Word," "Word" must be the subject of the linking verb "was," and the statement can only be rendered "the Word was God."
Just as mistaken is the rendering "the Word was divine," for "God," lacking the article, is not thereby an adjective, or rendered qualitative when it precedes a linking verb followed by a noun which does have the article. See the note on Mat_27:54 for scholarly documentation and an explanation of this construction known technically as the "anarthrous noun."
Translators and translations which choose to render this phrase "a god" or "divine," are motivated by theological, not grammatical, considerations.
The phrase "a god" is particularly objectionable, because it makes Christ a lesser "god," which is polytheism, and contrary to the express declaration of Scripture elsewhere (Deu_32:39).
For clearly if Christ is "a god," then he must be either a "true god" or a "false god." If "true," we assert polytheism; if "false," he is unworthy of our credence. John’s
high view of Christ expressed throughout his Gospel, climaxing in the testimony of Thomas, who addressed Christ as "my Lord and my God," is asserted from this opening statement, "the Word was God." There is no legitimate basis for understanding his declaration in any lesser sense than affirming the full deity of our Savior. **Jhn_5:18; +*Jhn_8:35; +*Jhn_8:58; +*Jhn_8:59; +*Jhn_10:30; +*Jhn_10:33; +*%+Jhn_10:34; Jhn_14:7; +**Jhn_20:28, +*Deu_32:39, +*Job_19:26, Isa_7:14; Isa_9:6; *Isa_43:10; **Isa_44:6, **Jer_23:5; **Jer_23:6, +*Mic_5:2, %Act_12:22; **Act_20:28, Rom_9:5, %*2Co_4:4, Eph_5:5 g. **Php_2:6 note. 2Th_1:12 g. 1Ti_3:16, **Tit_2:13 g. +*Heb_1:8, **2Pe_1:1 g. Rev_21:7.
It's truly disappointing to see how many translate this verse in a way similar to the Jehovah's Witnesses, seemingly in an attempt to undermine the deity of the Messiah. @ProDeo.
God bless. @marks anything you want to add?
J.
