Looking for Jesus according to John

[JLG]

John 1:8

 

He himself

ἐκεῖνος (ekeinos)

Demonstrative Pronoun - Nominative Masculine Singular

Strong's 1565: That, that one there, yonder. From ekei; that one (neuter) thing); often intensified by the article prefixed.

 

was

ἦν (ēn)

Verb - Imperfect Indicative Active - 3rd Person Singular

Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

 

not

οὐκ (ouk)

Adverb

Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

 

the

τὸ (to)

Article - Nominative Neuter Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

Light,

φῶς (phōs)

Noun - Nominative Neuter Singular

Strong's 5457: Light, a source of light, radiance. From an obsolete phao; luminousness.

 

• As usual the light (to phos) = definite article and noun

 

but

ἀλλ’ (all’)

Conjunction

Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

 

he came to testify

μαρτυρήσῃ (martyrēsē)

Verb - Aorist Subjunctive Active - 3rd Person Singular

Strong's 3140: To witness, bear witness, give evidence, testify, give a good report. From martus; to be a witness, i.e. Testify.

 

about

περὶ (peri)

Preposition

Strong's 4012: From the base of peran; properly, through, i.e. Around; figuratively with respect to; used in various applications, of place, cause or time.

 

the

τοῦ (tou)

Article - Genitive Neuter Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

Light.

φωτός (phōtos)

Noun - Genitive Neuter Singular

Strong's 5457: Light, a source of light, radiance. From an obsolete phao; luminousness.

 

• About the light (peri you photos) = preposition and definite article and noun

• 5 (preposition and noun) / 3 (preposition and definite article and noun)

 

[JLG]

John 1:9

 

The

τὸ (to)

Article - Nominative Neuter Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

TRUE

ἀληθινὸν (alēthinon)

Adjective - Nominative Neuter Singular

Strong's 228: True (lit: made of truth), real, genuine. From alethes; truthful.

 

Light

φῶς (phōs)

• As usual the true light (to alethinon phos) = definite article and adjective and noun

 

Noun - Nominative Neuter Singular

Strong's 5457: Light, a source of light, radiance. From an obsolete phao; luminousness.

 

who

ὃ (ho)

Personal / Relative Pronoun - Nominative Neuter Singular

Strong's 3739: Who, which, what, that.

 

gives light to

φωτίζει (phōtizei)

Verb - Present Indicative Active - 3rd Person Singular

Strong's 5461: From phos; to shed rays, i.e. To shine or to brighten up.

 

every

πάντα (panta)

Adjective - Accusative Masculine Singular

Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

 

man

ἄνθρωπον (anthrōpon)

Noun - Accusative Masculine Singular

Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

 

was

Ἦν (Ēn)

Verb - Imperfect Indicative Active - 3rd Person Singular

Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

 

coming

ἐρχόμενον (erchomenon)

Verb - Present Participle Middle or Passive - Accusative Masculine Singular

Strong's 2064: To come, go.

 

into

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

 

the

τὸν (ton)

Article - Accusative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

world.

κόσμον (kosmon)

Noun - Accusative Masculine Singular

Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

 

• Into the world (eis ton kosmon) = preposition and definite article and noun

• 5 (preposition and noun) / 4 (preposition and definite article and noun)

[JLG]

John 1:10

 

He was

ἦν (ēn)

Verb - Imperfect Indicative Active - 3rd Person Singular

Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

 

in

ἐν (en)

Preposition

Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

 

the

τῷ (tō)

Article - Dative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

world,

κόσμῳ (kosmō)

Noun - Dative Masculine Singular

• In the world (en to kosmo) = preposition and definite article and noun

• Into the world (eis ton kosmon) = preposition and definite article and noun

• 5 (preposition and noun) / 5 (preposition and definite article and noun)

 

Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

 

and [though]

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.

 

the

ὁ (ho)

Article - Nominative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

world

κόσμος (kosmos)

Noun - Nominative Masculine Singular

Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

 

• As usual the world (ho kosmos) = definite article and noun

 

was made

ἐγένετο (egeneto)

Verb - Aorist Indicative Middle - 3rd Person Singular

Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

 

through

δι’ (di’)

Preposition

Strong's 1223: A primary preposition denoting the channel of an act; through.

 

Him,

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

the

ὁ (ho)

Article - Nominative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

world

κόσμος (kosmos)

Noun - Nominative Masculine Singular

Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

 

• As usual the world (ho kosmos) = definite article and noun

 

{did} not

οὐκ (ouk)

Adverb

Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

 

recognize

ἔγνω (egnō)

Verb - Aorist Indicative Active - 3rd Person Singular

Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

 

Him.

αὐτὸν (auton)

Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

[JLG]

John 1:11 

 

• There is nothing to analyze!

 

John 1:12

 

But

δὲ (de)

Conjunction

Strong's 1161: A primary particle; but, and, etc.

 

to

αὐτοῖς (autois)

Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

all who

ὅσοι (hosoi)

Personal / Relative Pronoun - Nominative Masculine Plural

Strong's 3745: How much, how great, how many, as great as, as much. By reduplication from hos; as As.

 

did receive

ἔλαβον (elabon)

Verb - Aorist Indicative Active - 3rd Person Plural

Strong's 2983: (a) I receive, get, (b) I take, lay hold of.

 

Him,

αὐτόν (auton)

Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

to those

τοῖς (tois)

Article - Dative Masculine Plural

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

who believed

πιστεύουσιν (pisteuousin)

Verb - Present Participle Active - Dative Masculine Plural

Strong's 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.

 

in

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

 

His

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

name,

ὄνομα (onoma)

Noun - Accusative Neuter Singular

Strong's 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

 

He gave

ἔδωκεν (edōken)

Verb - Aorist Indicative Active - 3rd Person Singular

Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

 

the right

ἐξουσίαν (exousian)

Noun - Accusative Feminine Singular

Strong's 1849: From exesti; privilege, i.e. force, capacity, competency, freedom, or mastery, delegated influence.

 

to become

γενέσθαι (genesthai)

Verb - Aorist Infinitive Middle

Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

 

children

τέκνα (tekna)

Noun - Accusative Neuter Plural

Strong's 5043: A child, descendent, inhabitant. From the base of timoria; a child.

 

• Children (tekna) = plural name = not in the study

 

of God—

Θεοῦ (Theou)

Noun - Genitive Masculine Singular

Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

 

• Of God (theou) = genitive = not in the study

[JLG]

John 1:13

 

[children]

οἳ (hoi)

Personal / Relative Pronoun - Nominative Masculine Plural

Strong's 3739: Who, which, what, that.

 

born

ἐγεννήθησαν (egennēthēsan)

Verb - Aorist Indicative Passive - 3rd Person Plural

Strong's 1080: From a variation of genos; to procreate; figuratively, to regenerate.

 

not

οὐκ (ouk)

Adverb

Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

 

of

ἐξ (ex)

Preposition

Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

 

blood,

αἱμάτων (haimatōn)

Noun - Genitive Neuter Plural

Strong's 129: Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.

 

nor

οὐδὲ (oude)

Conjunction

Strong's 3761: Neither, nor, not even, and not. From ou and de; not however, i.e. Neither, nor, not even.

 

of

ἐκ (ek)

Preposition

Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

 

[the] desire

θελήματος (thelēmatos)

Noun - Genitive Neuter Singular

Strong's 2307: An act of will, will; plur: wishes, desires. From the prolonged form of ethelo; a determination, i.e. choice or inclination.

 

[or]

οὐδὲ (oude)

Conjunction

Strong's 3761: Neither, nor, not even, and not. From ou and de; not however, i.e. Neither, nor, not even.

 

will

θελήματος (thelēmatos)

Noun - Genitive Neuter Singular

Strong's 2307: An act of will, will; plur: wishes, desires. From the prolonged form of ethelo; a determination, i.e. choice or inclination.

 

of man,

ἀνδρὸς (andros)

Noun - Genitive Masculine Singular

Strong's 435: A male human being; a man, husband. A primary word; a man.

 

but [born]

ἀλλ’ (all’)

Conjunction

Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

 

of

ἐκ (ek)

Preposition

Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

 

God.

Θεοῦ (Theou)

Noun - Genitive Masculine Singular

Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

 

• Here we get three times preposition and noun

• Of blood (ex haimaton) = preposition and noun

• Of (the) desire (ek thelematos) = preposition and noun

• Of God (ek theou) = preposition and noun

• 8 (preposition and noun) / 5 (preposition and definite article and noun)

[JLG]

John 1:14

 

The

ὁ (ho)

Article - Nominative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

Word

Λόγος (Logos)

Noun - Nominative Masculine Singular

Strong's 3056: From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.

 

• As usual the Word (ho Logos) = definite article and noun

 

became

ἐγένετο (egeneto)

Verb - Aorist Indicative Middle - 3rd Person Singular

Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

 

flesh

σὰρξ (sarx)

Noun - Nominative Feminine Singular

Strong's 4561: Flesh, body, human nature, materiality; kindred.

 

• This case is interesting because it is exactly like in John 1:1!

• In John 1:1 we have was God (English translation) = a noun ( in Greek) = indefinite article and noun (in English)

• And here we have became flesh (English translation) = a noun (in Greek) = indefinite article and noun in English) = flesh, body, human nature, materiality, kindred = we could say a body = it can be expressed in English by an adjective = human nature like divine nature = being like!

 

and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.

 

made His dwelling

ἐσκήνωσεν (eskēnōsen)

Verb - Aorist Indicative Active - 3rd Person Singular

Strong's 4637: To dwell as in a tent, encamp, have my tabernacle. From skenos; to tent or encamp, i.e. to occupy or, to reside.

 

among

ἐν (en)

Preposition

Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

 

us.

ἡμῖν (hēmin)

Personal / Possessive Pronoun - Dative 1st Person Plural

Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

 

We have seen

ἐθεασάμεθα (etheasametha)

Verb - Aorist Indicative Middle - 1st Person Plural

Strong's 2300: A prolonged form of a primary verb; to look closely at, i.e. perceive; by extension to visit.

 

His

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

glory,

δόξαν (doxan)

Noun - Accusative Feminine Singular

Strong's 1391: From the base of dokeo; glory, in a wide application.

 

[the] glory

δόξαν (doxan)

Noun - Accusative Feminine Singular

Strong's 1391: From the base of dokeo; glory, in a wide application.

 

of

ὡς (hōs)

Adverb

Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

 

[the] one and only Son

μονογενοῦς (monogenous)

Adjective - Genitive Masculine Singular

Strong's 3439: Only, only-begotten; unique. From monos and ginomai; only-born, i.e. Sole.

 

from

παρὰ (para)

Preposition

Strong's 3844: Gen: from; dat: beside, in the presence of; acc: alongside of.

 

[the] Father,

Πατρός (Patros)

Noun - Genitive Masculine Singular

Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

 

• From (the) Father (para Patros) = preposition and noun

• 9 (preposition and noun) / 5 (preposition and definite article and noun)

•  

 

full

πλήρης (plērēs)

Adjective - Nominative Masculine Singular

Strong's 4134: Full, abounding in, complete, completely occupied with. From pletho; replete, or covered over; by analogy, complete.

 

of grace

χάριτος (charitos)

Noun - Genitive Feminine Singular

Strong's 5485: From chairo; graciousness, of manner or act.

 

and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.

 

truth.

ἀληθείας (alētheias)

Noun - Genitive Feminine Singular

Strong's 225: From alethes; truth.

 

[JLG]

John 1:15: nothing about the study!

 

John 1:16 

 

From

ἐκ (ek)

Preposition

Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

 

His

αὐτοῦ (autou)

Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

fullness

πληρώματος (plērōmatos)

Noun - Genitive Neuter Singular

Strong's 4138: From pleroo; repletion or completion, i.e. what fills, or what is filled.

 

we

ἡμεῖς (hēmeis)

Personal / Possessive Pronoun - Nominative 1st Person Plural

Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

 

{have} all

πάντες (pantes)

Adjective - Nominative Masculine Plural

Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

 

received

ἐλάβομεν (elabomen)

Verb - Aorist Indicative Active - 1st Person Plural

Strong's 2983: (a) I receive, get, (b) I take, lay hold of.

 

grace

χάριν (charin)

Noun - Accusative Feminine Singular

Strong's 5485: From chairo; graciousness, of manner or act.

 

• Grace (charin) = noun = indefinite article and noun = grace (in general)

 

upon

ἀντὶ (anti)

Preposition

Strong's 473: A primary particle; opposite, i.e. Instead or because of.

 

grace.

χάριτος (charitos)

Noun - Genitive Feminine Singular

Strong's 5485: From chairo; graciousness, of manner or act.

 

• Upon grace (anti charitos) = preposition and noun

• 10 (preposition and noun) / 5 (preposition and definite article and noun)

 

[JLG]

John 1:17

 

For

ὅτι (hoti)

Conjunction

Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

 

the

ὁ (ho)

Article - Nominative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

Law

νόμος (nomos)

Noun - Nominative Masculine Singular

Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

 

• As usual the Law (ho nomos) = definite article and noun!

 

was given

ἐδόθη (edothē)

Verb - Aorist Indicative Passive - 3rd Person Singular

Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

 

through

διὰ (dia)

Preposition

Strong's 1223: A primary preposition denoting the channel of an act; through.

 

Moses;

Μωϋσέως (Mōuseōs)

Noun - Genitive Masculine Singular

Strong's 3475: Or Moses, or Mouses of Hebrew origin; Moseus, Moses, or Mouses, the Hebrew lawgiver.

 

• Through Moses (dia mouseos) = preposition and noun

• 11 (preposition and noun) / 5 (preposition and definite article and noun)

 

grace

χάρις (charis)

Noun - Nominative Feminine Singular

Strong's 5485: From chairo; graciousness, of manner or act.

 

• Grace (charis) = noun = indefinite article and noun (or in general)

 

and

καὶ (kai)

Conjunction

Strong's 2532: And, even, also, namely.

 

truth

ἀλήθεια (alētheia)

Noun - Nominative Feminine Singular

Strong's 225: From alethes; truth.

 

• Truth (aletheia) = noun = indefinite article and noun (or in general)

 

came

ἐγένετο (egeneto)

Verb - Aorist Indicative Middle - 3rd Person Singular

Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

 

through

διὰ (dia)

Preposition

Strong's 1223: A primary preposition denoting the channel of an act; through.

 

Jesus

Ἰησοῦ (Iēsou)

Noun - Genitive Masculine Singular

Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

 

Christ.

Χριστοῦ (Christou)

Noun - Genitive Masculine Singular

Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

 

• Through Jesus Christ (dia Iesou Christou) = preposition and noun

• 12 (preposition and noun) / 5 (preposition and definite article and noun)

[JLG]

John 1:18

 

No one

οὐδεὶς (oudeis)

Adjective - Nominative Masculine Singular

Strong's 3762: No one, none, nothing.

 

has ever seen

ἑώρακεν (heōraken)

Verb - Perfect Indicative Active - 3rd Person Singular

Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

 

God,

Θεὸν (Theon)

Noun - Accusative Masculine Singular

Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

 

[but the] one and only Son,

μονογενὴς (monogenēs)

Adjective - Nominative Masculine Singular

Strong's 3439: Only, only-begotten; unique. From monos and ginomai; only-born, i.e. Sole.

 

[ who is Himself ] God

Θεὸς (Theos)

Noun - Nominative Masculine Singular

Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

 

[and]

ὁ (ho)

Article - Nominative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

is

ὢν (ōn)

Verb - Present Participle Active - Nominative Masculine Singular

Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

 

at

εἰς (eis)

Preposition

Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

 

the

τὸν (ton)

Article - Accusative Masculine Singular

Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

 

Father’s

Πατρὸς (Patros)

Noun - Genitive Masculine Singular

Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

 

side,

κόλπον (kolpon)

Noun - Accusative Masculine Singular

Strong's 2859: Apparently a primary word; the bosom; by analogy, a bay.

 

has made [Him] known.

ἐξηγήσατο (exēgēsato)

Verb - Aorist Indicative Middle - 3rd Person Singular

Strong's 1834: To lead, show the way; met: I unfold, narrate, declare. From ek and hegeomai; to consider out, i.e. Rehearse, unfold.

 

= No one has ever seen God, (but the) one and only son, (who is himself) God (and) is at the Father’s side, has made (him) known.

 

https://en.wikipedia.org/wiki/John_1:18

 

In the original Greek according to Westcott-Hort this verse is: 

 

Θεὸν οὐδεὶς ἑώρακε πώποτε· ὁ μονογενὴς θεὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο.

 

Θεὸν = accusative singular of theos = a deity, a god, God

• THUS WE GET GOD = NOUN = ACCUSATIVE FORM

 

• AND WE ALSO GET ὁ μονογενὴς θεὸς = THE AND ADJECTIVE AND NOUN = 

• THE / MONOGENES / GOD = in the translation they separate one and only son, (who is himself) God = but in the original there is no separation = the and an adjective (one and only son) and god! = there is a big difference!

• IN ANY CASE WE CAN SEE THERE ARE 2 BEINGS WHO ARE DIFFERENT AND THEY ARE NEXT TO EACH OTHER!

Monogenēs - Wikipedia

 

• Monogenes (μονογενής) has two primary definitions, "pertaining to being the only one of its kind within a specific relationship" and "pertaining to being the only one of its kind or class, unique in kind".

https://www.christianstudylibrary.org/article/monogenes-%E2%80%9Conly-begotten%E2%80%9D-or-%E2%80%9Cone-kind%E2%80%9D

Monogenes: “Only Begotten” or “One of a Kind”?

μονογενης

In more recent times some scholars have advanced the view that the Greek word μονογενης (monogenes) does not mean ‘only begotten’; as in the Authorised (King James) Version, but ‘one of a kind’ or ‘unique’ or something equivalent which omits the concept of ‘begotten’.[1] This article considers whether the concept of ‘begetting’ or ‘derivation by birth’ properly belongs to μονογενης, or whether the word simply means ‘one of a kind’ or ‘unique’. Both the etymology and usage of μονογενης are examined. It is concluded that the concept of ‘begetting’ or ‘derivation by birth’ does properly belong to μονογενης, so that it is correctly translated ‘only begotten’, and that translations which omit the concept of ‘begotten’ are probably driven more by a theological motive than by impartial consideration of the evidence.

 

• THERE IS ANOTHER BIG PROBLEM, I SHOULD SAY A HUGE PROBLEM!

• MONOGENES IS A COMBINATION OF MONO AND GENES

• MONO = ONE, SINGLE, LONE

• GENES = GENERATION, BIRTH, GENDER

• IMAGINE A GOD WHO IS BORN!

 

• Let’s have a look at the translations in Biblehub:

• but the one and only Son, who is himself God

• But the unique One, who is himself God

• the only God

• but the one and only Son, who is Himself God

• The only begotten God

• the only begotten Son

• The only begotten Son

• God the only Son

• the only begotten God

• the only begotten God

• the only begotten God

• the [One and] only begotten God [that is, the unique Son]

• The one and only Son, who is himself God

• The One and Only Son

• the only begotten Son

• The Only Begotten God

• The only Son, who is truly God

• the only begotten Son

• the only begotten Son

• God's only Son

• The only Son

• The unique God

• the only begotten God

• but the one and only Son

• The only Son, God

• The only one, himself God

• It is God the only Son

• The only Son

• the only begotten Son

• the only Son

• The only born Son

• the only begotten Son

•  

οὐδεὶς = no one, nobody, none, nothing, no

 

Ἑώρακε = 3rd person singular Perfect active indicative from ὁράω = see, look upon, experience

 

Πώποτε = (Epic, always with a negative) never yet. (later also without a negative) ever (at any time)

 

Ὁ = masculine article (singular)

 

Μονογενὴς = being the only member of a kin or kind / only-begotten of the Father 

 

Θεὸς = a deity, a god, God

 

Ὢν = present participle of εἰμί (eimí) actual, real

 

Εἰς = into

 

Τὸν = (definite) accusative masculine singular of o (the)

 

κόλπον = accusative singular of kólpos = bosom, lap / womb / 

a fold in fabric around the bosom / any hollow space, pocket /

especially of water, the hollow between waves / gulf, bay, creek

 

Τοῦ = masculine / neuter genitive singular of O

 

 Πατρός = genitive singular of pater = father

 

Ἐκεῖνος = (demonstrative) that / (of place, to indicate something farther from the speaker) there / (of time, to indicate something farther in the past) /

(to indicate something previously mentioned) /(in contrast to οὗτος (hoûtos) the former) /

(of someone or something famous or infamous)

Ἐξηγήσατο = narration / interpretation / explanation

[JLG]

https://upper-register.typepad.com/blog/2016/12/monogenes-in-the-church-fathers-a-response-to-kevin-giles-part-2.html

 

 

Μονογενής in the Church Fathers: A Response to Kevin Giles, Part 2

 

 

The Meaning of Monogenēs as an Ordinary Greek Word—According to the Church Fathers

I begin by observing that Giles says the church fathers took μονογενής to mean “unique” “as we would expect if modern discussion on the meaning of this word are correct.” But as Giles acknowledges, this is “modern discussion.” Why would we expect the church fathers to follow a modern scholarly assessment of an ancient Greek word? It wasn’t until the late 19th century (B. F. Westcott) and mid-20th century (Francis Marion Warden and Dale Moody) that scholars began to question the translation “only begotten” in the New Testament. More recently Gerard Pendrick has done so in a significant 1995 article published in New Testament Studies. Prior to the late 19th century, at least since the time of Jerome and even earlier, the term in its five Johannine instances was rendered into Latin as unigenitus (“only begotten”). Even the revisionist scholars (Westcott, Warden, and Moody) admitted that at least in the fourth-century church fathers, if not by the Council of Nicaea (325) definitely by the First Council of Constantinople (381), the term μονογενής began to take on the meaning “only begotten” in Greek patristic literature. Pendrick thinks the shift from “unique” to “only begotten” began much earlier, in the writings of the second century apologists. Just because most modern scholars think μονογενής meant “unique” in extra-biblical Greek prior to the New Testament and in the New Testament itself, that does not warrant the assumption that that is what it meant for Athanasius and the Cappadocian fathers. This is just an initial observation that doesn’t prove Giles wrong, but it throws doubt on his working assumption.

But let’s dig in and see what the Greek-speaking church fathers actually said they believed was the meaning of μονογενής. We don’t have to speculate. They explicitly addressed the question. Now, they may be wrong in their own assessment of their language. That’s not out of the realm of possibility. Native speakers sometimes misunderstand their own language, especially if they have an agenda, and the church fathers certainly had an agenda. But we aren’t addressing the meaning of μονογενής in Greek. We are addressing what the church fathers thought it meant.

Well, the Greek-speaking church fathers routinely defined the term as meaning “only begotten” with the implication of having no siblings. When they said this, they even made it clear that they were referring to “common usage” apart from its specialized use in Trinitarian discourse. For example, here is what Basil of Caesarea says about the term:

“In common usage μονογενής does not designate the one who comes from only one person [as the Arian Eunomius wanted to argue], but the one who is the only one begotten (ὁ μόνος γεννηθείς) …. If your [Eunomius’s] opinions were to prevail, it would be necessary for the entire world to re-learn this term, that the name ‘only-begotten’ does not indicate a lack of siblings but the absence of a pair of procreators” (Basil, Against Eunomius 2.20-21; PG 29.616-17; FoC 122, pp. 159, 161).

It should not go unnoticed that Basil and Eunomius agreed that the -γενης stem means “begotten.” Their disagreement was over the meaning of the μονο- stem. Eunomius wanted to take it to mean “of one” so that μονογενής would then mean “begotten from only one person.” But Basil said “the entire world” knows μονογενής means “the only one begotten,” with the implication that the person so designated has no siblings.

The church fathers understood the word μονογενής, as an ordinary Greek word, as involving notions of “begetting,” “procreation,” and “offspring.” It didn’t just mean “unique” but “only child.” This can be seen in their analysis of two contrasting biblical titles for Christ, μονογενής (“only begotten”) and πρωτότοκος (“firstborn”). The church fathers thought μονογενής carried the implication of not having any siblings, and as therefore contradictory with the term πρωτότοκος, which does imply siblings because the firstborn is first in a series. The two terms are contradictory because you can’t be both “only begotten” and “firstborn.” If you are the firstborn, that means you have siblings, and therefore you aren’t an only child. Here are two quotes where the church fathers say just that:

“The term μονογενής is used where there are no brethren, but πρωτότοκος because of brethren” (Athanasius, Against the Arians 2.62; NPNF2 4.382).

“Who does not know how great is the difference in signification between the term μονογενής and πρωτότοκος? For πρωτότοκος implies brethren, and μονογενής implies that there are no other brethren. Thus the πρωτότοκος is not μονογενής, for certainly πρωτότοκος is the first-born among brethren, while he who is μονογενής has no brother; for if he were numbered among brethren he would not be only-begotten” (Gregory of Nyssa, Against Eunomius 2.7-8; NPNF2 5.112; Refutatio confessionis Eunomii §76 in Gregorii Nysseni Opera, vol. 2, ed. Jaeger [Leiden: Brill, 1960]).

Of course, the New Testament does apply both terms to Christ, so the church fathers had to deal with this apparent contradiction. They resolved it by arguing that the term μονογενής (“only begotten”) is applicable to the Son absolutely, as he is in himself, apart from creation and new creation, while the title πρωτότοκος (“firstborn”) is applicable to the Son relatively, as the “firstborn of all creation” (Col 1:15), “the firstborn from the dead” (Col 1:18), “the firstborn among many brethren” (Rom 8:29), that is, as he exists, not absolutely and immanently, but in relation to creation and new creation. This argument is made by Athanasius (Against the Arians 2.62-64; NPNF2 4.382-83) and Gregory of Nyssa (On Christian Perfection to the Monk Olympios, in Gregorii Nysseni Opera, vol. 8.1, ed. Jaeger [Leiden: Brill, 1963], pp. 200-202).

But the point at present is not how they resolved the apparent contradiction, but the fact that they thought it was an apparent contradiction in the first place. The apparent contradiction arose from what to them were the lexical realities of the meanings of these two words: μονογενής (“only begotten”) and πρωτότοκος (“firstborn”).