I believe the author of John is saying...
Ἐν(in) ἀρχῇ (first) [no definite article just like b'reshit in Genesis 1:1] ἦν (was) ὁ (the) λόγος (reason), καὶ (and) ὁ (the) λόγος (reason) ἦν (was) πρὸς (moving towards) τὸ (the) θεόν (God), καὶ (and) θεὸς (divine) ἦν (was) ὁ (the) λόγος (reason)
οὗτος (it) ἦν (was) ἐν (in) ἀρχῇ (first) πρὸς (moving towards) τὸν (the) θεόν (God)
πάντα (all) δι' (because of) αὐτοῦ (it) ἐγένετο (emerges) καὶ (and) χωρὶς (without) αὐτοῦ (it) ἐγένετο (emerges) οὐδὲ (not) ἕν (one) ὃ (that) γέγονεν (has emerged)
Logos is a philosophical term. It does not simply mean "word", it is the "reasoning" behind a collection of words or thoughts. One of the definitions from Thayer's Greek Lexicon says...
"6. reason, cause, ground: τίνι λόγῳ, for what reason? why? Acts 10:29 (ἐκ τίνος λόγου; Aeschylus Choeph. 515; ἐξ οὐδενός λόγου, Sophocles Phil. 730; τίνι δικαίῳ λόγῳ κτλ.; Plato, Gorgias, p. 512 c.); παρεκτός λόγου πορνείας (Vulg.excepta fornicationis causa) is generally referred to this head, Matthew 5:32; (Matthew 19:9 L WH marginal reading); but since where λόγος is used in this sense the genitive is not added, it has seemed best to include this passage among those mentioned in I. 6 above."
Another significant word in this passage is δι'(G1223). Thayer's Lexicon says...
"through, on account of, by reason of, for the sake of, because of"
Note that the concordances say δι' means "by, through" when the noun is in the genitive, but it means "because of" in the accusative. I do not believe this is true. Here are a few examples of δι' with a genitive noun:
"By the which will we are sanctified through (because of) the offering of the body of Jesus Christ once for all." Hebrews 10:10
"And these all, having obtained a good report through (because of) faith, received not the promise" Hebrews 11:39
"When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby (because of it)." John 11:4
"For God sent not his Son into the world to condemn the world; but that the world through (because of) him might be saved." John 3:17
"Be it known unto you therefore, men and brethren, that through (because of) this man is preached unto you the forgiveness of sins" Acts 13:38
So we have the reason, and we are told that all emerges because of the reason. The reason became flesh, and dwelt among us. The Logos was not a divine entity that existed with God before being "incarnated" into flesh. It was simply the reason for all things. Later, the author of the Gospel of John says in Chapter 1, verse 30
"This is he of (ὑπὲρ: on behalf of; G5228) whom (which) I said, After me cometh a man which is preferred before me: for he was before me."
Yeshua came on behalf of the reason, because mankind is the reason according to Genesis 1:26:
"And God said, Let us make (נַֽעֲשֶׂ֥ה: accomplish; H6213) man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth."
Hebrews 1:2-4 says,
"Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by (δι': because of) whom also he made the worlds;
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they."
The author of Hebrews then continues in the next chapter in verses 5-18
For unto the angels hath he not put in subjection the world to come, whereof we speak.
But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?
Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:
Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
For it became him, for whom are all things, and by (δι': because of) whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.
And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
And deliver them who through fear of death were all their lifetime subject to bondage.
For verily he took not on [him the nature of: italics not in original Greek) angels; but he took on [him] the seed of Abraham.
Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
For in that he himself hath suffered being tempted, he is able to succour them that are tempted."
Yeshua is a man. A man approved by God - made just like us. He is not the logos - he is the fulfillment of the logos. He is mankind with the knowledge of good and evil- but with the wisdom and prudence to choose only good. He is not God- he is the express image of God. He is a man that became the son of God...and now he calls us brothers.