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Poetical Structure

The De-Mystified Logos by Phil Maxwell July 2000; Revised August 2003

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Because most English translations are rendered in prose format, few realize that at least the first five verses of John’s Gospel almost certainly originated as a hymn written in poetical structure. On this, the UBS Handbook says,

Although it has long been realized that John incorporated hymnic material into his prologue, the commentators are not all agreed as to what part of this prologue reflects a hymn (and consequently has poetic structure) and how much is to be understood as prose. …all attempt to maintain the assumed poetic structure of some of the verses, but they are not agreed as to what part is poetry and what part is prose. For example, JB places all eighteen verses in poetry, while Mft has only 1-5 and 10-11 in poetry; NAB and GeCL attempt a poetic structure for 1-5, 9-12, 14, and 16. Most modern translations prefer to render the entire prologue in prose, in the manner of Today's English Version (TEV).³

Obviously, poetically structured literature (Biblical or not) is more naturally given to metaphorical interpretation than prose. The failure of most English translations to reflect this in the prologue of John’s Gospel, therefore, conveys a potentially significant different meaning than the original autograph. Of particular concern is the personification of logos, which would seem a much more palatable interpretation if the true poetical form of the original text were taken into account. This is especially likely since the Psalms, which were also poetically structured hymns, show specific examples of the word of Yahweh being so rendered (as discussed above). 

Of those previously mentioned verses, Vincent wrote, “The Word, as embodying the divine will, is personified in Hebrew poetry.”¹⁸ John was a Hebrew, at least the key verses of the passage in question were almost certainly a poetically structured hymn, and the logos was commonly personified in Hebrew poetry. When this is all considered, the appropriate question seems to be why shouldn’t we interpret John’s personification of the logos as a metaphor?   The only reason not to is that men bearing no credentials of divine appointment not only say we should, but have historically demonstrated their willingness to enforce this interpretation in the most un-Christlike ways. 

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