It can have plethora of possible translations, depending on the context. Generally, it means nearness, closeness.
In J 1:1 it is mostly translated as "with".
So then, you understand that "with" is not "within"? The rendering "with" regarding the definitions of
pros, surely describes
two Gods, not one. It is one God either directly in front of another God, as though face to face, or at the very least one God directly beside another God. This is not the Trinitarian idea of "persons", no, it is two Gods either facing each other or side by side in close proximity.
Greek #4314 πρός
1. forward to, i.e. toward
2. (genitive case) the side of, i.e. pertaining to
3. (dative case) by the side of, i.e. near to
4. (accusative case, usually) the place, time, occasion, or respect (which is the destination of the relation, i.e. whither or for which it is predicated)
HELPS Word-studies
4314 prós (a preposition) – properly, motion
towards to "interface
with" (literally,
moving toward a goal or destination).
4314
/prós ("towards, with") indicates "
extension toward a
goal, with
implied interaction or reciprocity (
L & N, 1, 84.18), with "presumed
contact and reaction" (
L & N, 1, 84.23). 4314 (
prós) naturally suggests the
cycle of
initiation and response (
L-N, 1,90.25, 90.33).
[4314 (
prós) can mean "in view of," or "in light of, but never "against," except where the context indicates an active exchange (interface) done in
opposition.]
Thayer's Greek Lexicon
STRONGS NT 4314: πρός
2. it is used of close proximity — the idea of direction, though not entirely lost, being more or less weakened;
a. answering to our at or by (German an); after verbs of fastening, adhering, moving (to): δεδέσθαι πρός τήν θύραν, Mark 11:4; προσκολλᾶσθαι, Mark 10:7 R G Tr (in marginal reading brackets); Ephesians 5:31 R G WH text; προσκόπτειν, Matthew 4:6; Luke 4:11; κεῖσθαι, equivalent to to be brought near to, Matthew 3:10; Luke 3:9 ((cf. 2 Macc. 4:33)); τιθέναι, Acts 3:2; (Acts 4:37 Tdf. (others παρά)); add, βεβλησθαι, Luke 16:20; τά πρός τήν θύραν, the forecourt (see θύρα, a.), Mark 2:2; εἶναι πρός τήν θάλασσαν (properly, toward the sea (A. V. by the sea)), Mark 4:1; θερμαίνεσθαι πρός τό φῶς, turned to the light (R. V. in the light), Mark 14:54; καθῆσθαι πρός τό φῶς, Luke 22:56; πρός τό μνημεῖον, John 20:11 Rec.; cf. Fritzsche on Mark, p. 201f
b.
equivalent to (Latinapud) with, with the accusative of a person, after verbs of remaining, dwelling, tarrying, etc.
(which require one to be conceived of as always turned toward one), cf. Fritzsche as above: after εἶναι, Matthew 13:56; Mark 6:3; Mark 9:19; Mark 14:49; Luke 9:41;
John 1:1;
Thayer gives a large and extensive treatment of this word; so I copied only that portion which includes the usage in John 1:1, (the top portion of section 2b). Note what he says about the rendering "with". In that section, (b), he places in parenthesis,
(which require one to be conceived of as always turned toward one), then gives a list which I have copied only up to where he includes John 1:1.
The statement he makes in parenthesis is no different than saying
which require one to be conceived as always turned toward another. But for some strange reason he decides not to put it in that terminology, (Gee, I wonder why? perhaps he believed that one plus one plus one equals one?). Thayer tries his best to hide it but still yet he gives away the truth: we have two "ones" in the Trinitarian interpretation of John 1:1 and those two "ones" are two Gods because, although they are in extremely close proximity, (face to face or side by side), they are still separate entities or beings. There are several different understandings and readings, which are according to the scriptures, which would correct this error: but none of them bode well for the Trinity doctrine.