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Translating The e-
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2. The purpose of this paper is to show how the speeches recorded in Genesis 1-
3. The Narrator and the Logos
Author: Wayne J. Zanker (B.Th.)
28 December 2015
“In the beginning was the Narrator and the Narrator was with Eluhiym and the Narrator was Eluhiym. He was in the beginning with Eluhiym” (John 1:1-
Considerable discussion has taken place over the meaning of the Greek ό Λογός in those verses. The position taken by the present writer is that John or Yohannan ben Zebedee, like Matthew or Mattithyah, first wrote his narrative in Hebrew and both were later translated into koine Greek.
Like many other Greek names and designations, the use of ό Λογός is a red herring and of no significance whatsoever. Here Philo of Alexandria with his allegorical dissertations might have been in the thinking of the translator and later commentators, but not the original author.
While the Septuagint uses είπεν (aorist indicative active tense of λεγείν) with its inconclusive momentary or prolonged action for “said”, it hardly matches the power of 'amar, meaning “he uttered or spoke”. Its noun 'imrah means “utterance or speech” and is similar to the much less frequent dabar.
For Yeshuwa to be called “the Narrator” implies use of the Hebrew participles 'omer or dober, leading to ha-
4. Elohiym was in the original text of John 1:1-
The Gospel according to Matthew was compiled in mid 30 CE when the theology of the apostle Paul was completely unknown. He is simply the young lawyer in Matt. 22:35 who clinically asked which was “the great commandment in the Towrah (Law)”. Later he based his own version of the good news upon the answer given, yet with a different understanding of love.