Looking for jesus according to John

[JLG]

39) Looking for Jesus

John 5: But I have the witness greater than that of John, for the very works that my Father assigned me to accomplish, these works that I am doing, bear witness that the Father sent me.

- But most important, Jesus’ miracles bore witness about Jesus!

- And he made so many again and again!

 

[JLG]

40) Looking for Jesus

John 5: And the Father who sent me has himself borne witness about me. You have neither heard his voice at any time nor seen his form, and you do not have his word residing in you, because you do not believe the very one whom he sent.

- Jesus knows God’s voice personally!

- Jesus knows God’s form personally!

- Jesus knows God’s word personally!

 

[JLG]

- May I ask a question to everybody ?

- I will let people time!

- Then I will answer too!

- There is no trap!

- WHAT IS ALL THE BIBLE ABOUT EXCEPT THE FACT THAT IT IS GOD’S WORD ?

- There may be different answers depending on the elements we have!

- If nobody answers, there is no problem !

- I won’t either !

 

[JLG]

1. About John 1:1

• As I always hear the same song about John 1:1 and I am tired of hearing it again and again, I am going to have a look at the use of the definite article or not in the book of John!
• When I look at the translations of John 1:1 in Biblehub, they all say and the Word was God!
• Now before starting, I am going to repeat that in Ancient Greek, you only get the definite article!
• When there is no definite article, it corresponds to the indefinite article!
• So let’s start with John 1:1 I am going to put into pieces!

• 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] beginning

ἀρχῇ (archē)
Noun - Dative Feminine Singular
Strong's 746: From archomai; a commencement, or chief.

• So here in Greek we don’t have the definite article but we have a preposition followed by a noun (in (the) beginning)

• 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.

• 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.

• Here we get the Word (o Logos) that is definite article and noun!

• and

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.

• 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.

• 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.

• with

πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

• God,

Θεόν (Theon)
Noun - Accusative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

• Once again we get the Word (o Logos) that is definite article and noun!
• Then we get with God, that is we don’t have the definite article but we have a preposition followed by a noun (with God)!

• and
• 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.
• 
  
• 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.

• Again we get the Word that is definite article and noun!

• 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.

• God.

Θεὸς (Theos)
Noun - Nominative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

• Here we get a different case that is the noun God (Theos) is alone!
• There is no definite article and no preposition!
• So it corresponds to the indefinite article that is a god or having divine origins!
• To check how John writes, we are going to look at the whole book!

 

[JLG]

John 1:2

• He

Οὗτος (Houtos)
Demonstrative Pronoun - Nominative Masculine Singular
Strong's 3778: This; he, she, it.

• 
  
• 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.

• with

πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

• God

Θεόν (Theon)
Noun - Accusative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

• Here we get with God that is a preposition and noun as usual!

• 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] beginning.

ἀρχῇ (archē)
Noun - Dative Feminine Singular
Strong's 746: From archomai; a commencement, or chief.

• Here we get in (the) beginning that is a preposition and noun as usual!

 

[JLG]

John 1:3

• Here we have nothing to analyze!

 

[JLG]

John 1:4

• 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.

• Him

αὐτῷ (autō)
Personal / Possessive Pronoun - Dative 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.

• 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.

• life,

ζωὴ (zōē)
Noun - Nominative Feminine Singular
Strong's 2222: Life, both of physical (present) and of spiritual (particularly future) existence. From zao; life.

• Here we get life that is a noun alone meaning indefinite article that is a life or life generally speaking!
• It is exactly like in John 1:1
• In fact, we didn’t have to go far to find the same situation!
• So at the time when the book of John was written, it was evidence!
• No one would make the mistake!
• Today it is a mistake made by the majority who have no idea about ancient Greek!
• It seems to be that we are in front of children wearing short pants!
• It is not serious!
• On the contrary, it is a shame!
• What do you think God thinks about these children in short pants who think they know everything?

• and

καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

• [that]

ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

• life

ζωὴ (zōē)
Noun - Nominative Feminine Singular
Strong's 2222: Life, both of physical (present) and of spiritual (particularly future) existence. From zao; life.

• Once again a noun alone meaning indefinite article and noun!

• 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.

• 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.

• of men.

ἀνθρώπων (anthrōpōn)
Noun - Genitive Masculine Plural
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

• Can you see the difference here, the light that is definite article and noun!
• Just children wearing short pants!
• It’s really boring!

 

[JLG]

John 1:5

• 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.

• Here again we get the light that is definite article and noun!

• shines

φαίνει (phainei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 5316: Prolongation for the base of phos; to lighten, i.e. Show.

• 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

τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

• darkness,

σκοτίᾳ (skotia)
Noun - Dative Feminine Singular
Strong's 4653: Darkness; fig: spiritual darkness. From skotos; dimness, obscurity.

• Here we get a preposition and the definite article and noun (in the darkness)!
• For the moment we get four times (preposition and noun) and once (preposition and definite article and noun)!

• and

καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

• the

ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

• darkness

σκοτία (skotia)
Noun - Nominative Feminine Singular
Strong's 4653: Darkness; fig: spiritual darkness. From skotos; dimness, obscurity.

• As usual the darkness that is definite article and noun!

• {has} not

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

• overcome

κατέλαβεν (katelaben)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2638: From kata and lambano; to take eagerly, i.e. Seize, possess, etc.

• it.

αὐτὸ (auto)
Personal / Possessive Pronoun - Accusative Neuter 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 1:6

There 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.

a man
ἄνθρωπος (anthrōpos)
Noun - Nominative Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

who was sent
ἀπεσταλμένος (apestalmenos)

• As usual we get a noun (anthropos) = indefinite article and noun = a man

Verb - Perfect Participle Middle or Passive - Nominative Masculine Singular
Strong's 649: From apo and stello; set apart, i.e. to send out literally or figuratively.

from
παρὰ (para)
Preposition
Strong's 3844: Gen: from; dat: beside, in the presence of; acc: alongside of.

God.
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

• As usual we get preposition and noun = para Theou = from God

His
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative 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 - Nominative Neuter Singular
Strong's 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

• Possessive pronoun and noun = auto onoma = his name

[was] John.
Ἰωάννης (Iōannēs)
Noun - Nominative Masculine Singular
Strong's 2491: Of Hebrew origin; Joannes, the name of four Israelites.

 

[JLG]

John 1:7

He
οὗτος (houtos)
Demonstrative Pronoun - Nominative Masculine Singular
Strong's 3778: This; he, she, it.

came
ἦλθεν (ēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2064: To come, go.

as
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

a witness
μαρτυρίαν (martyrian)
Noun - Accusative Feminine Singular
Strong's 3141: Witness, evidence, testimony, reputation. From martus; evidence given.

• As usual we have a witness (martyrian) = a noun = indefinite article and noun

to
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

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.

• Here we have about the light (peri you photos) = preposition and definite article and noun
• Thus 5 times (preposition and noun) and twice (preposition and definite article and noun)

so that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

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.

everyone
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.

might believe.
πιστεύσωσιν (pisteusōsin)
Verb - Aorist Subjunctive Active - 3rd Person Plural
Strong's 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.

 

[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-“only-begotten”-or-“one-kind”

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/...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”).