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John 1: 1-3
1 ¶ In the beginning was the Word (Strongs Greek 3056: Logos), and the Word was with God (Elohiym), and the Word was Elohiym.
2 The same was in the beginning with Elohiym.
3 All things were made by him; and without him was not any thing made that was made.
In the Aramaic Pershitta, the Greek term “Logos” John 1:1 describes Yahushua as “The Word” (Strongs Greek 3056: Logos) of Elohiym.
However in The Aramaic Pershitta, the term is “Miltha” in John 1:1 encompasses more meaning than can be simply translated into English – “Miltha” encompasses the meaning of “Physical Manifestation” of Elohiym, “The Substance” Of Elohiym as well as “The Word ” of Elohiym.
The following commentary notes are from “Commentary on the Gospel of John According to the Aramaic Peshitta” , Tuesday, October 29, 2013
https://theoscholar.blogspot.com/2013/10/dylan-downss-commentary-on-gospel-of.html
In the beginning was the Miltha, and that Miltha was with God, and God was that Miltha. This was in the Beginning with God. – John 1:1-2
John’s opens his Gospel in a way like no other. He does not open with a genealogy, with the Virgin Birth, or with John the Baptist preaching. John starts back in Genesis 1:1 when God created the heavens and the earth. John opens his Gospel with the same Aramaic word that Moses used when beginning the Book of Genesis: b’reshit (“In the beginning” or “In the origin”). This doesn’t mean that the Miltha had a beginning, but that He was around before the beginning.
The key word in this verse is Miltha, which is translated in the Greek manuscripts as logos and here as “Word”. Miltha is a word of such great depth that it cannot be adequately put into English. Native Aramaic speaker and scholar Paul Younan states, “Miltha has no direct English equivalent. It can mean ‘Word’, ‘Manifestation’, ‘Instance’, or ‘Substance’ among other things. In this context, it may best be left untranslated.” Another Aramaic speaker, Victor Alexander, frequently translates Miltha as “manifestation”. All of these definitions (especially “word”, “manifestation”, and “substance”) fit what John was trying to tell us.
The Miltha is obviously Jesus the Messiah (Yeshua Meshikha) before the incarnation. Notice He is not referred to as the Son of God, but the Miltha of God, as the title “Son of God” relates to the incarnation (Luke 1:35). Jesus existed from eternity as the manifestation, word, and substance of YHWH God, the Father of all creation. These are not distinct or separate persons, but a poetic way of describing Jesus’s state of existence before the incarnation. The Miltha is the very God. Another bit of evidence for John describing the deity of Christ is the fact that the Targumim, which are Aramaic paraphrases of the Tanakh (Old Testament), always replaces the Tetragrammaton with Memra, which means “word”. The Word is God!
Everything through His hands existed, and without Him not even one [thing] existed [of] the things which have existed. – John 1:3
John is again taking us back to Genesis by telling us that this Miltha is the Creator. Nothing could have possibly been brought into existence without Him. Through this Miltha, God created all things. If you read the creation account in Genesis, you will notice that Moses tells us that God spoke things into existence. This is the first appearance of the Miltha. Again, the Miltha is clearly not a separate Person from God if you understand this verse in its proper context.