The Greek term *logos* (G3056), translated as "Word," is central to understanding the identity of the Creator God. As revealed in the opening of John's gospel, the Word is Jesus Christ, who is God and the Creator of all things. According to Strong's Concordance, *logos* fundamentally means something said, while Spiros Zodhiates defines it as to speak. This aligns with the method of creation, where the Creator God spoke the world and everything in it into existence, as seen in Genesis 1:3, 6, 9, 11, 14, 20, 24, and 26. The Logos, the One who speaks, is thus Jesus Christ, through whom all things were made.

The concept of logos (G3056), as presented in John 1:1-3, identifies Jesus as the Word, who was with God and was God from the beginning. John further explains in verse 14 that the Word became flesh and dwelt among us, indicating a transformation from a divine state to a human one. This transition raises questions about the nature of His divinity during His earthly life. While He was God absolutely, the Scripture does not explicitly claim He was fully God in His human form. Instead, it suggests a change in the expression of His divine essence, as seen in Philippians 2:5-7, where He emptied Himself, taking the form of a servant and coming in the likeness of men. Here, the Word did not cease being God, but the outward expression of His inner divine nature was altered to that of humanity. Thus, His human form could not fully express the entirety of His divine essence, even though He remained God in essence. John 1:14 encapsulates this reality without assigning percentages to His humanity or divinity, simply stating that the Word became flesh.

The Bible introduces God with the word *Elohim*, which is plural, indicating two God Beings referred to with a single term. Another significant descriptor is the Word, or *logos* (G3056), which identifies the divine Messenger who later became flesh as Jesus Christ. This Word was God from the beginning, embodying multiple titles and roles, and serves as the sole access to the Father. Understanding Him requires recognizing His presence and actions throughout the Old Testament as the One who interacted with the fathers and guided Israel.

In the discourse of John 14 through 16, Jesus Christ employs figurative language to describe His role and relationship with His disciples, particularly through the concept of the Logos (G3056), often translated as Word, which signifies His role as the Spokesman and Representative of the God Family from the beginning. John introduces Jesus as the Logos, emphasizing that He declared the Father and came to reveal Him, establishing His essential identity and authority in communicating divine will. This concept of the Logos aligns with the pattern seen in various scriptures where Jesus refers to Himself with third-person titles, such as the Son of Man or the Helper, reflecting His multifaceted roles. In Exodus 23:20-22, the sending of an Angel who bears God's name parallels this pattern, suggesting that the Logos, the pre-incarnate Christ, is the One sent to guide and speak on behalf of God, as seen when the Angel of the Lord claims to have led Israel from Egypt in Judges 2:1. Furthermore, Acts 7:38 confirms that it was the Angel, identified as the Logos, who spoke to Moses on Mount Sinai, delivering the living oracles, reinforcing that the Logos is the direct communicator of God's law and covenant. This consistent depiction across scriptures illustrates that the Logos, Jesus Christ, operates as the divine intermediary, embodying God's presence and authority, whether in the Old Testament as the Angel or in the New Testament as the incarnate Word.

In the beginning was the Word, and the Word was with God, and the Word was God. The term Word is undoubtedly used to show that this person called the Word performs a revelation of God through sound. In doing this John used yet another figure of speech named hypocatastasis. This figure of speech indicates a likeness between the actual person and the term Word by which He is identified. In this case Jesus is the subject of whom John writes, and he uses the term Word by which the subject is identified. Sound is not as effective as sight in giving expression to the fullness of witness testimony. The book of John is clearly written to Hebrew people, and most specifically Jewish people who were very familiar with the Old Testament. John's purpose was to demonstrate, through words, that Jesus of Nazareth is the Messiah, that Jesus of Nazareth is the Son of God, that Jesus of Nazareth is the Image of God. The first chapter of John, and especially the first five verses, is how John chose to get his purpose across right from the very beginning to people who would generally understand what he was talking about. He did not begin with any long philosophical discussion, but rather right in the first verse he shows the connection between the Son and all previous revelation to mankind before the Word became flesh. It is helpful to a clearer grasp of what John wrote to translate the Greek word logos into the English term Expression rather than the term Word, because Expression is closer to John's purpose here than the narrow term Word. John's theme at the beginning is God's Expression; that is, His means of manifesting or revealing Himself. John is saying that God wishes to be known by His creatures, and that the One John is writing about is the means by which the Father has always accomplished this, not just during Jesus' lifetime, but rather Jesus is a continuation of that revelation. The term Word tends to narrow God's manifestation to sound. Whereas expression opens, broadens the revelation to many other means of witnessing or giving testimony, such as example, attitude, body language, facial expression, and gestures. If one is merely limited to hearing words, a testimony becomes narrow. If one is able to witness body language, gestures, the look on another's face, or how the eyes are displayed, the testimony is given breadth and depth that is lacking when one only hears words. John is saying that from the very beginning Jesus of Nazareth has been the means, the Channel, the express Image of God's revelation of Himself, and thus what John is saying to all those to whom he wrote, and especially to the Jews who were most familiar with the Old Testament, and now to us, is that Jesus of Nazareth is the God of the Old Testament. It was He, Jesus of Nazareth, through whom the Father, Absolute Deity, expressed Himself to mankind through all of the ages of Israel's history. John then proceeds through the rest of his narrative in the book to show Jesus of Nazareth's first century ministry as the literal human expression the fulfillment of many, but not all, of the prophecies regarding the Messiah. In plain language the One who was the God of the Old Testament is the promised Messiah God is Savior. And so John, right off the bat, in the first verse identifies Jesus of Nazareth as being the God, the Messiah, of the Old Testament. The term Word is not a wrong translation. That is literally what the word logos means. There is another technical adjustment in the translation that is helpful to understanding this better. It has to do with the preposition with, where it says, the Word was with God. The use of that preposition with was greatly influenced by the translators' belief in the Trinity doctrine, but it is ridiculous once one begins to see the impossibility of what they said. The Bible reveals that in the Father and Son we are dealing with two distinct separate Beings. Indeed both are God, but they are separate Beings, and each be