Baptist Greek scholar, A. T. Robertson, noted in his Word Pictures in the New Testament that there are two ways of punctuating and reading John 1:3-4. The old Greek manuscripts did not have punctuation, which at times allows more than one way of reading a particular passage, particularly the exact point where a sentence ends and a new sentence begins. This is because often in Greek a sentence begins with a dependent clause rather than the independent clause which forms the nucleus of the sentence. At times, a certain dependent clause could potentially be the ending clause of one sentence, or the beginning clause of a new sentence. When the text makes sense when read either way, the choice of how to punctuate the sentence is entirely up to the translator. This is where sometimes translator bias creeps into the translation. Most English translations render these two verses as follows:
3 All things came into being by Him, and apart from Him nothing came into being that has come into being. 4 In Him was life, and the life was the light of men. (NASB)
The underlined words in the above translation are the last part of the sentence in verse 3, which follows the Majority Text and Textus Receptus added punctuation.
(Majority Text & Textus Receptus)
3 Πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. 4 Ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων.
Literally: 3 “Everything through Him originated, and without Him originated nothing what originated. 4 In Him life was, and the life was the light of men.”
However, Robertson pointed out that this translation is “doubtful” and was not how this passage was quoted by the earliest Christian writers. He writes: “It is doubtful also whether the relative clause “that hath been made” (ho gegonen [ὃ γέγονεν]) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of ginomai. Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ho gegonen [ὃ γέγονεν]. The early uncials had no punctuation.”
The Nestle-Aland Critical Text, which most modern translations usually follow (except on rare occasions), places the words ὃ γέγονεν (“what has originated”) as the first words of a new sentence which comprises verse 4. This is in agreement with the earliest quotations of this verse and the opinion of textual scholar B. F. Westcott. Yet most modern versions do not follow their own underlying text here. The NA28 Greek edition reads as follows: (Note the placement of the period.)
 πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν  ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·
3 “Everything through Him originated, and without Him originated not one thing. What has originated 4 in Him life was, and the life was the light of men.”
Here are a few examples from the earliest Christian writers. Irenaeus (2nd cent.) quoted this passage as follows: “…there is one Almighty God, who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made. What was made was life in Him, and the life was the light of men.
Clement of Alexandria (2nd cent.) quoted verse 4 as follows: “He that is illuminated is therefore awake towards God; and such an one lives. ‘For what was made in Him was life.’ ‘Blessed is the man,’ says Wisdom, ‘who shall hear me, and the man who shall keep my ways, …”
Again, commenting on 1 John 1:2, Clement wrote: “’The life was manifested.’ For in the Gospel he thus speaks, ‘And what was made in Him was life, and the life was the light of men.’” 
Here is a quote from Origen (3rd cent.): “John also, who lived after him, said, ‘That which was in the Logos was life, and the life was the light of men,’ which ‘true light lighteth every man …”
Hippolytus (3rd cent.) wrote: “’For all things’ he says ‘were made by him, and not even one thing was made without him,’ and ‘what was made in him was life.’”
For these reasons, in the LGV I have translated John 1:3-4 as follows:
3 Everything originated through Him, and without Him nothing originated. 4 What has originated in Him was life, and the life was the light of men.
Besides the fact that this is the way the ancient Greek-speaking Christian writers understood these verses, there is another reason to reject the reading in most English versions. It creates a redundant statement: “nothing came into being that has come into being” (NASB). The addition of “ὃ γέγονεν” (what has originated) adds nothing at all to the sentence but is completely redundant.
Another point worth noting is that the word translated “originated” in verses 3 and 10 in reference to the creation is in the aorist tense. However, in the clause, “What has originated in Him was life,” it is in the perfect tense. Thus, “life” which is external to God had its beginning and continues in the one called “Logos.”
This raises the question of why most Bible translations do not follow the ancient reading or the added punctuation in the very Greek edition they claim to be translating. As Robertson pointed out, John Chrysostom and those following him read this verse as it is in most of our English Bibles. John Chrysostom lived from AD347-407, shortly after the Council of Nicaea in AD325 which began to codify as dogma the doctrine of the Trinity. Almost all English translations are heavily biased towards Trinitarianism, and the translation committees consist mostly of Trinitarians. The circumstantial evidence strongly suggests that Trinitarian bias is the primary reason that most English translations, including those which are based on the Nestle-Aland or United Bible Society Critical text.
So what exactly is implied by John 1:3-4 if it is punctuated and read as it was in the first centuries of Christianity and as the latest scholarly Greek editions punctuate? One first needs to understand that the earliest Christians were not Trinitarians. They believed and taught that there is one eternal God, who is the Father alone. The Son was “begotten” out of God as His very first act which began the six days of creation week. Solomon’s description of “Wisdom” in Proverbs 8:22-31 who was “begotten” by God and made “the Beginning of His ways for His works” was the begotten Son. Consequently, the Son had a point of origin of His Person as distinct from God. When John 1:3-4 is read as it was understood by Christians who held this view regarding the Son, this passage supported His origin “in the beginning.” Consider the implications of this within the larger context of verses 1-5.
John 1:1-5 (LGV) 1 In the beginning was Logos, and Logos was with God, and Logos was God. 2 This one was in the beginning with God. 3 Everything originated through Him, and without Him nothing originated. 4 What has originated in Him was life, and the life was the light of men, 5 and the light shines in the darkness, and the darkness did not take hold of it.
Notice the intentional contrast between what originated “through Him” and what originated “in Him.” Verses 1-3 place the one called Logos in the beginning with God, and the one through whom God created absolutely everything. Of course, “everything” does not include Logos (the Son) since He was the agent through whom everything was created. However, verse 4 claims that “life” itself originated “in Him.”
Paul stated that it is “God who gives life to all things.” Certainly this would be true of God giving life to “the only-begotten of the Father.” So if “what has originated in Him was life,” then this “life” which originated “in Him” was God’s doing alone. Everything else “originated through Him” (Logos). However, in contrast to this, something originated “IN HIM,” rather than “through Him” (as God’s Agent). This contrast means that Logos, the Son, had nothing to do with life originating in Him. Rather, that “life” originated “in Him” means precisely the same thing that Paul meant when he wrote as follows:
Col. 1:15-18 (LGV) 15 He is the image of the God who is unseen, first-produced of all creation, 16 because through Him everything was created, what is in the skies and what is on the land, the seen and the unseen (including thrones, dominions, principalities, and authorities). Everything has been created through Him and for Him. 17 And He is before everyone, and everything has been established together through Him. 18 And He is the head of the Body (the assembly), who is The Beginning, …
It is hard to deny that John’s prologue was intended to reinforce Paul’s above statement, especially since after Paul’s martyrdom John took over the supervision of the churches of Asia Minor which Paul had established.
There is much in John’s prologue which parallels Paul’s statement above about Christ.
The Origin of all things:
Paul: “because through Him everything was created, what is in the skies and what is on the land, the seen and the unseen (including thrones, dominions, principalities, and authorities). Everything has been created through Him and for Him, … and everything has been established together through Him.”
John: “Everything originated through Him, and without Him nothing originated.”
The Son was at “the beginning”:
Paul: “And He is before everyone”
John: “In the beginning was Logos, and Logos was with God, … He was in the beginning with God”
The Son was the one seen as “God” since God is unseen:
Paul: “He is the image of the God who is unseen”
John: “and Logos was God.” “Never before has anyone seen God. The Only-Begotten Son, the one being unto the Father’s bosom, that one declared Him.”
These parallels are so obvious as to make it certain that John’s purpose was to support Paul’s statement. That being so, it seems hard to deny that the same parallel exists between the following statements.
Paul: “first-produced of all creation … who is The Beginning”
John: “What has originated in Him was life”
Trinitarians, however, cannot allow the above two statements to mean exactly what they say because that would indicate that the Son of God had an origin at a distinct point in time, the very beginning of creation week. This is totally incompatible with Trinitarianism which is why the NKJV adds the word “over” in Col. 1:15, “firstborn over all creation” (rather than “first-produced of all creation” as the text is literally translated). The preposition “over” is not in the text nor is it implied by the genitive case of “all creation.” This addition to the text has the effect of eliminating the idea that the Son had an origin in time. The same is true when most English translations mistranslate John 1:3-4. The correct translation of this text is equally problematic for Unitarians. They acknowledge that the Son had an origin, but deny that it was at the beginning of creation week. The fact is, the earliest Christians got it right, and virtually every other theological system which departed from this initial understanding of John’s prologue got it wrong, including Trinitarians, Unitarians, and Modalists.
 Clement, The Instructor, Bk. II, ch. ix
 Clement, Fragments, III.
 Origen, Against Celsus, Bk. VI, ch. v
 Hippolytus, Refutation of all Heresies, Bk. V, ch. iii.
 Verse 22 LXX
 1 Tim. 6:13
 John 1:14