(kai the·osʹ en ho loʹgos)
Try as you want to twist the scriptures...there is no "a god" but "the [Definite Article] Logos/Memra
IN THE beginning [before all time] was the Word (Christ), and the Word was with God, and the Word was God Himself. [Isa_9:6]
AMPC
Was with God (ἦν πὸς τὸν Θεὸν)
Anglo-Saxon vers., mid Gode. Wyc., at God. With (πρός) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός, which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us” (πρὸς ἡμᾶς), i.e., in social relations with us (Mar_6:3; Mat_13:56). “How long shall I be with you” (πρὸς ὑμᾶς, Mar_9:16). “I sat daily with you” (Mat_26:55). “To be present with the Lord” (πρὸς τὸν Κύριον, 2Co_5:8). “Abide and winter with you” (1Co_16:6). “The eternal life which was with the Father” (πρὸς τὸν πατέρα, 1Jn_1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.
And the Word was God (καὶ Θεὸς ἦν ὁ λόγος)
In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς, God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of Joh_1:1, is unfolded with increasing fullness” (Meyer).
Vincent
J.