Some other scholars have chosen to render the inarticular form of theos as “a divine being,” but this seems wrong to me on two counts: first, if that were all the evangelist were saying, he could have used the perfectly serviceable Greek word theios; and, second, the text of the Gospel clearly means to assert some kind of continuity of identity between God the Father and his Son the Logos, not merely some sort of association between “God proper” and “a god.”
