John1:1 in depth III

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John 1:1 in NT Greek (cont.):


But, you may ask, Isn’t there a significance to the reversed word order in the Greek (‘god was the word’) which is, in English, ‘the word was god.’?

If you will examine a good NT interlinear, you will find that word order is basically meaningless.

NT Greek authorities, Dr. Alfred Marshall and Prof. J. Gresham Machen tell us in their NT Greek primers that, unlike English, NT Greek does not use word order to convey meanings but instead uses the individual endings on each word (inflections).

“The English translation must be determined by observing the [Greek word] endings, not by observing the [word] order.” - New Testament Greek for Beginners, Machen, p. 27. (cf. New Testament Greek Primer, Marshall, pp. 7, 22 and A. T. Robertson, Grammar, p. 417.) [Emphasis added]

And in a later example illustrating predicate nouns Prof. Machen gave this example: “ho apostolos anthropos estin [word for word translation: ‘the apostle man is’],” and he translated that sentence (which has an anarthrous predicate count noun preceding the verb as in John 1:1c) as “the apostle is a man.” - p. 50, New Testament Greek For Beginners, The Macmillan Company, 1951. Notice the addition of the English indefinite article (‘a’).

But, since the actual grammar of John (and all the other Gospel writers) shows John 1:1c to be properly translated as “and the Word was a god,” some Trinitarians attempted to make this perfectly ordinary NT Greek word order into something else. In 1933, Colwell proposed that the word order could make the definite article understood! This way the understood ho (‘the’) could 'cause' Jn 1:1c to say “and the word was [the] god.” And, as we have already found, ho theos (‘the god’) always indicates “God” in English translation for John’s writing.

This necessity by some trinitarians for a new ‘rule’ is a further admission that theos by itself doesn’t mean “God” in the Gospel of John.

Another new ‘rule’ concerning the word order of John 1:1c has been proposed to make the Word of the same essence as God. These ‘Qualitative’ rules are like Colwell’s rule above except they don’t allow for an understood article (ho) before theos. They say that the word order makes theos ‘qualitative.’

The same method of examining all proper examples that are parallel to John 1:1c in John proves both relatively modern inventions to be wrong.


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John 1:1 in NT Greek (cont.):

It’s been many years since I looked up all the clauses in John’s writing which had predicate nouns (also called predicate nominatives). Then I made a list of all of them which are parallel to John 1:1c (predicate noun coming before the verb). I didn’t have a computer then and had to use a concordance and an interlinear NT Bible. Then I typed it all up into 50-page study. Now it’s on my computer and even on some internet sites.

In addition to examining in detail the steps we’ve looked at already, there is a comprehensive listing of the parallel constructions. When the exceptions (non-count nouns, abstracts, personal and proper names, prepositional modifiers, etc.) are sorted out, we find the following passages to be the only proper examples which are truly parallel to John 1:1c.

Here, then, are all the proper examples (truly comparable to Jn 1:1c) from the writings of John (Westcott and Hort text) for an honest examination of “Colwell’s Rule” (or any related rules, including Harner’s “qualitative” rule, concerning the simple, unmodified anarthrous (without the definite article) predicate count noun coming before the verb):

H,W 1. John 4:19 - (“a prophet”) - all Bible translations
H,W 2. John 8:48 - (“a Samaritan”) - all translations
H,W 3. John 18:37 (a) - (“a king”) - all
[H,W 4. John 18:37 (b) - (“a king”) - in Received Text and in 1991 Byzantine Text]

H: Also found in Harner’s list of “Colwell Constructions”
W: Also found in Wallace’s list of “Colwell Constructions”

These are all indefinite nouns. All modern trinitarian Bible translations I have examined render them as indefinite!

If we wish to supply more examples, we must include some which are less perfect than these three (or four). The best we can do is to include all those constructions (W and H text) which comply with the other qualifications above but which, unlike Jn 1:1c, have both the subject and the predicate noun before the verb also. Since trinitarian scholars themselves include such examples, they should not object if we also include all such examples.

When we add those constructions to our list, we have:
H 1. John 4:9 (a) - indefinite (“a Jew”) - all translations
H,W 2. John 4:19 - indefinite (“a prophet”) - all
H,W 3. John 6:70 - indefinite (“a devil”/“a slanderer”) - all
H,W 4. John 8:44 - indefinite (“a murderer”/“a manslayer”) - all
H,W 5. John 8:48 - indefinite (“a Samaritan”) - all
H,W 6. John 9:24 - indefinite (“a sinner”) - all
H,W 7. John 10:1 - indefinite (“a thief and a plunderer”) - all
H,W 8. John 10:33 - indefinite (“a man”) - all
H,W 9. John 18:35 - indefinite (“a Jew”) - all
H,W 10. John 18:37 (a) - indefinite (“a king”) - all
[H,W 11. John 18:37 (b) - indefinite (“a king”) - in Received Text and in 1991 Byzantine Text]

These are all indefinite nouns (not definite, not “qualitative”). All trinitarian Bible translations I have examined render them as indefinite! We should have enough examples to satisfy the most critical (but honest) scholar now. (And I wouldn’t strongly resist the use of the “no subject” examples which clearly intend the subject as being a pronoun included with the verb, e.g., “[he] is,” which would then bring our total of proper examples to around 20.)