Look at the Greek, not the English. It literally reads "in the beginning was the word (ho logos) and the word was with the god (ho theos) and the word was god (theos)." The second "theos" has no definite article, meaning that there is a differentiation between God and his son. Both are divine but only one is "the God".
In the Interlinears I looked up online, "ton" (ho, the) before the first "theos" is left untranslated. This means that they leave out "ho theos" and just translate "theos". It is Trinitarians bias, pure and simple.
I couldn't get any of them to copy so I could paste them but your link shows the little dash where the "ton" is left out.
It's left out because in English a Capitalized god already indicates the only god.(see what Strong's says below)
There is no punctuation or capital letters in Greek either.
What difference would punctuation make? As for capital letters, if the first use of
theos did not have the capital Greek Θ in the Greek Interlinear, would believe it was referencing some lesser god rather than God? These irrelevant issues are beginning to look like desperation is setting in.
BUT, in as much as the Greek does capitalized
theos . . . . . . .
The capitalization of theos (and its syntactical position identifies it as the first
theon. "I
n[the] beginning was the Word and the word was with God and God was the word." And Substituting: "
In[the] beginning was Jesus and Jesus was with God and God was Jesus." Or switching the last phrase around as the Bibles do "I
n[the] beginning was Jesus and Jesus was with God and Jesus was God." The syntax and the capitalization of the second
theos both
demand identification as the first
theon. That you ignore both is up to you, but it's a lame claim, to put it nicely, and why no other Bible has seen fit to do it: It reminds me of the way creationists work: "
Here's the conclusion. What facts can we concoct to support it."
As for
ton. τὸν, which goes untranslated in English, Strong's points out:
"As the definite or prepositive article (to be distinguished from the postpositive article — as it is called when it has the force of a relative pronoun, like the German der, die, das, examples of which use are not found in the N. T.), whose use in the N. T. is explained at length by Winers Grammar, §§ 18-20; Buttmann, 85 (74ff); (Green, p. 5ff). As in all languages the article serves to distinguish things, persons, notions, more exactly, it is prefixed
to substantives that have no modifier; and a. those that
designate a person or a thing that is the only one of its kind; the article thus distinguishes the same from all other persons or things, as ὁ ἥλιος, ὁ οὐρανός, ἡ γῆ, ἡ θάλασσα, ὁ Θεός, ὁ λόγος
(John 1:1f), ὁ διάβολος, τό φῶς, ἡ σκοτία, ἡ ζωή, ὁ θάνατος, etc.
So
ton. τὸν is serving as "the," introducing the only god.