Only begotten does mean what i shared. The religions of darkness say it means something else because truth exposes them.
Open Debate on the "Eternal Sonship vs Incarnate Sonship which is biblical?"
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When will your bible with commentary be published?
You are wrong again...............................
Only Begotten
Do you find fault with Strong's
Lexical Summary
monogenés: Only begotten, unique, one and only
Original Word: μονογενής
Part of Speech: Adjective
Transliteration: monogenés
Pronunciation: mo-no-ge-NACE
Phonetic Spelling: (mon-og-en-ace')
KJV: only (begotten, child)
NASB: only begotten, only
Word Origin: [from G3441 (μόνος - alone) and G1096 (γίνομαι - become)]
1. only-born, i.e. sole
Strong's Exhaustive Concordance
only begotten, child.
From monos and ginomai; only-born, i.e. Sole -- only (begotten, child).
see GREEK monos
see GREEK ginomai
HELPS Word-studies
3439 monogenḗs (from 3411 /misthōtós, "one-and-only" and 1085 /génos, "offspring, stock") – properly, one-and-only; "one of a kind" – literally, "one (monos) of a class, genos" (the only of its kind).
Thayer's Greek Lexicon
STRONGS NT 3439: μονογενής
μονογενής, μονογενές (μόνος and γένος) (Cicero,unigena; Vulg. (in Lukeunicus, elsewhere) and in ecclesiastical writingsunigenitus), single of its kind, only (A. V. only-begotten); used of only sons or daughters (viewed in relation to their parents), Hesiod theog. 426, 448; Herodotus 7, 221; Plato, Critias 113 d.; Josephus, Antiquities 1, 13, 1; 2, 7, 4; μονογενές τέκνον πατρί, Aeschylus Ag. 898. So in the Scriptures: Hebrews 11:17; μονογενῆ εἶναι τίνι (to be one's only son or daughter), Judges 11:34; Tobit 3:15; Luke 7:12; Luke 8:42; Luke 9:38; (cf. Westcott on Epistles of John, pp. 162ff). Hence, the expression ὁ μονογενής υἱός τοῦ Θεοῦ and υἱός τοῦ Θεοῦ ὁ μονογονης, John 3:16, 18; John 1:18 (see below); 1 John 4:9; μονογενής παρά πατρός, John 1:14 (some take this generally, owing to the omission of the article (cf. Green, pp. 48f)), used of Christ, denotes the only son of God or one who in the sense in which he himself is the son of God has no brethren. He is so spoken of by John not because ὁ λόγος which was ἐνσαρκωθεις in him was eternally generated by God the Father (the orthodox interpretation), or came forth from the being of God just before the beginning of the world (Subordinationism), but because by the incarnation (ἐνσαρκωσις) of the λόγος in him he is of nature or essentially Son of God, and so in a very different sense from that in which men are made by him τέκνα τοῦ Θεοῦ (John 1:13). For since in the writings of John the title ὁ ἱυος τοῦ Θεοῦ is given only to the historic Christ so called, neither the Logos alone, nor Jesus alone, but ὁ λόγος ὁ ἐνσαρκωθεις or Jesus through the λόγος united with God, is ὁ μονογενής υἱός τοῦ Θεοῦ. The reading μονογενής Θεός (without the article before μονογενής) in John 1:18, — which is supported by no inconsiderable weight of ancient testimony, received into the text by Tregelles, and Westcott and Hort, defended with much learning by Dr. Hort ("On μονογενής Θεός in Scripture and Tradition in his Two Dissertations" Camb. and Lond. 1876), and seems not improbable to Harnack (in the Theol. Lit.-Zeit. for 1876, p. 541ff) (and Weiss (in Meyer 6te Aufl. at the passage)), but is foreign to John's mode of thought and speech (John 3:16, 18; 1 John 4:9), dissonant and harsh — appears to owe its origin to a dogmatic zeal which broke out soon after the early days of the church; (see articles on the reading by Prof. Abbot in the Bib. Sacr. for Oct. 1861 and in the Unitarian Rev. for June 1875 (in the latter copious references to other discussions of the same passage are given); see also Prof. Drummond in the Theol. Rev. for Oct. 1871). Further, see Grimm, Exgt. Hdbch. on Sap., p. 152f; (Westcott as above).
Topical Lexicon
Identity and Scope in Scripture
The term rendered “only begotten” or “one and only” appears nine times in the Greek New Testament, designating a single, unique offspring. Six usages highlight Jesus Christ (John 1:14; John 1:18; John 3:16; John 3:18; Hebrews 11:17; 1 John 4:9); three describe an only child in critical need (Luke 7:12; Luke 8:42; Luke 9:38). The dual pattern—Christological and familial—links divine revelation to common human experience, underscoring the preciousness of an irreplaceable child.
Christological Significance
John 3:16 declares, “For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life.” The title stresses the Son’s uniqueness, not origin in time. John 1:18 adds, “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.” Thus, μονογενής upholds both the full deity of Christ and His intimate, eternal fellowship with the Father. The word guards against any suggestion of multiple divine sons or created divinity, reinforcing the singular mediation of Christ.
Trinitarian Implications
Because μονογενής distinguishes the Son within the Godhead, it safeguards orthodox Trinitarian confession: one God, three distinct Persons. The Father’s love (1 John 4:9) is showcased in sending the Son; the Spirit testifies to that Son (John 1:32-34). Each Person’s role is preserved without confusion of essence or subordination in nature.
Typological Foreshadowing
Hebrews 11:17 recalls that Abraham “offered up his one and only son” Isaac, prefiguring Calvary. Isaac was beloved and promised, yet not the firstborn (Ishmael preceded him) nor eternally divine. His description as μονογενής underscores covenant uniqueness, forming a deliberate analogy: just as Abraham did not withhold Isaac, so the Father did not spare His one and only Son (Romans 8:32). Old Testament patterns converge in Christ, fulfilling redemptive history.
Compassionate Portraits in the Synoptics
Luke’s three narratives present desperate parents pleading for an only child. The widow of Nain mourns her “only son” (Luke 7:12); Jairus begs for his “only daughter” (Luke 8:42); a distraught father implores Jesus for his “only son” tormented by a spirit (Luke 9:38). The pathos of lost hope heightens the impact of Jesus’ restorative power. These vignettes mirror the Father’s heart: the immeasurable cost of giving His unique Son for a lost world.
Evangelistic Urgency
John 3:18 warns, “Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the one and only Son of God.” The sole sufficiency of Christ removes all alternatives. Salvation hinges not on generic theism but on personal trust in the μονογενής. Gospel proclamation must therefore point unambiguously to Christ alone.
Pastoral Application
Believers wrestling with worth or security find assurance in being adopted through the one and only Son (Galatians 4:4-7). As the Father’s unique Son cannot be displaced, so those united to Him cannot be snatched away (John 10:28-30). For grieving parents or lonely individuals, the Lukan accounts display Jesus’ tenderness toward precious “only” children, inviting reliance upon His compassionate authority.
Doctrinal Safeguards
Heresies ancient and modern often redefine Jesus’ nature. μονογενής counters Arianism (claiming the Son is created) and modern pluralistic claims (multiple saviors). The church preserves the confession of one Lord whose singular sonship implies singular atonement (Hebrews 7:27). Deviations from this center undermine the gospel.
Worship Implications
Recognition of Christ as the Father’s one and only Son fuels adoration. Hymns and prayers celebrating the unique Lamb of God resonate with heavenly worship where the Lamb alone is worthy (Revelation 5:9). Corporate confession of the μονογενής aligns earthly liturgy with eternal praise.
Summary
Strong’s Greek 3439 accents the unrivaled, beloved status of Jesus Christ and, by analogy, the preciousness of irreplaceable life. It anchors orthodox Christology, intensifies evangelistic call, comforts the afflicted, and summons the church to undivided devotion to the one and only Son.
Only Begotten Meaning - Bible Definition and References
Discover the meaning of Only Begotten in the Bible. Study the definition of Only Begotten with multiple Bible Dictionaries and Encyclopedias and find scripture references in the Old and New Testaments.
International Standard Bible Encyclopedia - Only Begotten
ONLY BEGOTTENon'-li be-got-'-'n (monogenes):
Although the English words are found only 6 times in the New Testament, the Greek word appears 9 times, and often in the Septuagint. It is used literally of an only child: "the only son of his mother" (Luke 7:12); "an only daughter" (Luke 8:42); "mine only child" (Luke 9:38); "Isaac .... his only begotten" (Hebrews 11:17). In all other places in the New Testament it refers to Jesus Christ as "the only begotten Son of God" (John 1:14,18; 3:16,18; 1 John 4:9). In these passages, too, it might be translated as "the only son of God"; for the emphasis seems to be on His uniqueness, rather than on His sonship, though both ideas are certainly present. He is the son of God in a sense in which no others are. "Monogenes describes the absolutely unique relation of the Son to the Father in His divine nature; prototokos describes the relation of the Risen Christ in His glorified humanity to man"
https://bibleask.org › term-begotten-son-really-mean
What does the term "only begotten Son" really mean? - BibleAsk
Significance of "Only Begotten" in Christian Theology The term "only begotten" emphasizes several theological points: Uniqueness and Exclusivity: Jesus is described as the "only begotten Son" to highlight His unique status and relationship with God, distinguishing Him from all other beings.
Dictionaries - Only Begotten
Only Begotten :: on-li be-got--n (monogenes): Although the English words are found only 6 times in the New Testament, the Greek word appears 9 times, and
www.blueletterbible.org
Below are articles from the following 2 dictionaries:
International Standard Bible Encyclopaedia
Only Begotten:on'-li be-got-'-'n (monogenes): Although the English words are found only 6 times in the New Testament, the Greek word appears 9 times, and often in the Septuagint. It is used literally of an only child: "the only son of his mother" (Lu 7:12); "an only daughter" (Lu 8:42); "mine only child" (Lu 9:38); "Isaac.... his only begotten" (Heb 11:17). In all other places in the New Testament it refers to Jesus Christ as "the only begotten Son of God" (Joh 1:14,18; 3:16,18; 1 Joh 4:9). In these passages, too, it might be translated as "the only son of God"; for the emphasis seems to be on His uniqueness, rather than on His sonship, though both ideas are certainly present. He is the son of God in a sense in which no others are. "Monogenes describes the absolutely unique relation of the Son to the Father in His divine nature; prototokos describes the relation of the Risen Christ in His glorified humanity to man" (Westcott on Heb 1:6). Christ's uniqueness as it appears in the above passages consists of two things:
(a) He reveals the Father: "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him" (Joh 1:18). Men therefore behold His glory, "glory as of the only begotten from the Father" (1:14).
(b) He is the mediator of salvation: "God hath sent his only begotten Son into the world that we might live through him" (1 Joh 4:9; Joh 3:16); "He that believeth not (on him) hath been judged already" (Joh 3:18). Other elements in His uniqueness may be gathered from other passages, as His sinlessness, His authority to forgive sins, His unbroken communion with the Father, and His unique knowledge of Him. To say that it is a uniqueness of nature or essence carries thought no farther, for these terms still need definition, and they can be defined only in terms of His moral consciousness, of His revelation of God, and especially of His intimate union as Son with the Father.
The reading "God only begotten" in Joh 1:18 the Revised Version margin, though it has strong textual support, is improbable, and can well be explained as due to orthodox zeal, in opposition to adoptionism. See Grimm-Thayer, Lexicon; Westcott, at the place
Written by T. Rees
See BEGOTTENSee PERSON OF CHRIST
See SON OF GOD
Vine's Expository Dictionary of New Testament Words
| 1 | Strong's Number: g3439 |
[td width="unset"]
Greek: monogenes
[/td]is used five times, all in the writings of the Apostle John, of Christ as the Son of God; it is translated "only begotten" in Hbr 11:17 of the relationship of Isaac to Abraham.
With reference to Christ, the phrase "the only begotten from the Father," Jhn 1:14, RV (see also the marg.), indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before "only begotten" and before "Father," and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The Apostle's object is to demonstrate what sort of glory it was that he and his fellow Apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by para, "from." The glory was that of a unique relationship and the word "begotten" does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man.
We can only rightly understand the term "the only begotten" when used of the Son, in the sense of unoriginated relationship. "The begetting is not an event of time, however remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This necessitates eternity, absolute being; in this respect He is not 'after' the Father" (Moule). The expression also suggests the thought of the deepest affection, as in the case of the OT word yachid, variously rendered, "only one," Gen 22:2, 12; "only son," Jer 6:26; Amo 8:10; Zec 12:10; "only beloved," Pro 4:3, and "darling," Psa 22:20; 35:17.
In Jhn 1:18 the clause "The Only Begotten Son, which is in the bosom of the Father," expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father's counsels and enjoying all His affections. Another reading is monogenes Theos, "God only-begotten." In Jhn 3:16 the statement, "God so loved the world that He gave His only begotten son," must not be taken to mean that Christ became the Only Begotten Son by Incarnation. The value and the greatness of the gift lay in the Sonship of Him who was given. His Sonship was not the effect of His being given. In Jhn 3:18 the phrase "the Name of the Only Begotten Son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the name of One who, being in a unique relationship to Him, was provided by Him as the object of faith. In 1Jo 4:9 the statement "God hath sent His Only Begotten Son into the world" does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Cp. the parallel statement, "God sent forth the Spirit of His Son," Gal 4:6, RV, which could not mean that God sent forth One who became His Spirit when He sent Him.
Yes monogenes=unique--Created direct first and last. All other things created-THROUGH- him= another did the creating, Jesus did the building.When will your bible with commentary be published?
You are wrong again...............................
Only Begotten
Do you find fault with Strong's
Lexical Summary
monogenés: Only begotten, unique, one and only
Original Word: μονογενής
Part of Speech: Adjective
Transliteration: monogenés
Pronunciation: mo-no-ge-NACE
Phonetic Spelling: (mon-og-en-ace')
KJV: only (begotten, child)
NASB: only begotten, only
Word Origin: [from G3441 (μόνος - alone) and G1096 (γίνομαι - become)]
1. only-born, i.e. sole
Strong's Exhaustive Concordance
only begotten, child.
From monos and ginomai; only-born, i.e. Sole -- only (begotten, child).
see GREEK monos
see GREEK ginomai
HELPS Word-studies
3439 monogenḗs (from 3411 /misthōtós, "one-and-only" and 1085 /génos, "offspring, stock") – properly, one-and-only; "one of a kind" – literally, "one (monos) of a class, genos" (the only of its kind).
Thayer's Greek Lexicon
STRONGS NT 3439: μονογενής
μονογενής, μονογενές (μόνος and γένος) (Cicero,unigena; Vulg. (in Lukeunicus, elsewhere) and in ecclesiastical writingsunigenitus), single of its kind, only (A. V. only-begotten); used of only sons or daughters (viewed in relation to their parents), Hesiod theog. 426, 448; Herodotus 7, 221; Plato, Critias 113 d.; Josephus, Antiquities 1, 13, 1; 2, 7, 4; μονογενές τέκνον πατρί, Aeschylus Ag. 898. So in the Scriptures: Hebrews 11:17; μονογενῆ εἶναι τίνι (to be one's only son or daughter), Judges 11:34; Tobit 3:15; Luke 7:12; Luke 8:42; Luke 9:38; (cf. Westcott on Epistles of John, pp. 162ff). Hence, the expression ὁ μονογενής υἱός τοῦ Θεοῦ and υἱός τοῦ Θεοῦ ὁ μονογονης, John 3:16, 18; John 1:18 (see below); 1 John 4:9; μονογενής παρά πατρός, John 1:14 (some take this generally, owing to the omission of the article (cf. Green, pp. 48f)), used of Christ, denotes the only son of God or one who in the sense in which he himself is the son of God has no brethren. He is so spoken of by John not because ὁ λόγος which was ἐνσαρκωθεις in him was eternally generated by God the Father (the orthodox interpretation), or came forth from the being of God just before the beginning of the world (Subordinationism), but because by the incarnation (ἐνσαρκωσις) of the λόγος in him he is of nature or essentially Son of God, and so in a very different sense from that in which men are made by him τέκνα τοῦ Θεοῦ (John 1:13). For since in the writings of John the title ὁ ἱυος τοῦ Θεοῦ is given only to the historic Christ so called, neither the Logos alone, nor Jesus alone, but ὁ λόγος ὁ ἐνσαρκωθεις or Jesus through the λόγος united with God, is ὁ μονογενής υἱός τοῦ Θεοῦ. The reading μονογενής Θεός (without the article before μονογενής) in John 1:18, — which is supported by no inconsiderable weight of ancient testimony, received into the text by Tregelles, and Westcott and Hort, defended with much learning by Dr. Hort ("On μονογενής Θεός in Scripture and Tradition in his Two Dissertations" Camb. and Lond. 1876), and seems not improbable to Harnack (in the Theol. Lit.-Zeit. for 1876, p. 541ff) (and Weiss (in Meyer 6te Aufl. at the passage)), but is foreign to John's mode of thought and speech (John 3:16, 18; 1 John 4:9), dissonant and harsh — appears to owe its origin to a dogmatic zeal which broke out soon after the early days of the church; (see articles on the reading by Prof. Abbot in the Bib. Sacr. for Oct. 1861 and in the Unitarian Rev. for June 1875 (in the latter copious references to other discussions of the same passage are given); see also Prof. Drummond in the Theol. Rev. for Oct. 1871). Further, see Grimm, Exgt. Hdbch. on Sap., p. 152f; (Westcott as above).
Topical Lexicon
Identity and Scope in Scripture
The term rendered “only begotten” or “one and only” appears nine times in the Greek New Testament, designating a single, unique offspring. Six usages highlight Jesus Christ (John 1:14; John 1:18; John 3:16; John 3:18; Hebrews 11:17; 1 John 4:9); three describe an only child in critical need (Luke 7:12; Luke 8:42; Luke 9:38). The dual pattern—Christological and familial—links divine revelation to common human experience, underscoring the preciousness of an irreplaceable child.
Christological Significance
John 3:16 declares, “For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life.” The title stresses the Son’s uniqueness, not origin in time. John 1:18 adds, “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.” Thus, μονογενής upholds both the full deity of Christ and His intimate, eternal fellowship with the Father. The word guards against any suggestion of multiple divine sons or created divinity, reinforcing the singular mediation of Christ.
Trinitarian Implications
Because μονογενής distinguishes the Son within the Godhead, it safeguards orthodox Trinitarian confession: one God, three distinct Persons. The Father’s love (1 John 4:9) is showcased in sending the Son; the Spirit testifies to that Son (John 1:32-34). Each Person’s role is preserved without confusion of essence or subordination in nature.
Typological Foreshadowing
Hebrews 11:17 recalls that Abraham “offered up his one and only son” Isaac, prefiguring Calvary. Isaac was beloved and promised, yet not the firstborn (Ishmael preceded him) nor eternally divine. His description as μονογενής underscores covenant uniqueness, forming a deliberate analogy: just as Abraham did not withhold Isaac, so the Father did not spare His one and only Son (Romans 8:32). Old Testament patterns converge in Christ, fulfilling redemptive history.
Compassionate Portraits in the Synoptics
Luke’s three narratives present desperate parents pleading for an only child. The widow of Nain mourns her “only son” (Luke 7:12); Jairus begs for his “only daughter” (Luke 8:42); a distraught father implores Jesus for his “only son” tormented by a spirit (Luke 9:38). The pathos of lost hope heightens the impact of Jesus’ restorative power. These vignettes mirror the Father’s heart: the immeasurable cost of giving His unique Son for a lost world.
Evangelistic Urgency
John 3:18 warns, “Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the one and only Son of God.” The sole sufficiency of Christ removes all alternatives. Salvation hinges not on generic theism but on personal trust in the μονογενής. Gospel proclamation must therefore point unambiguously to Christ alone.
Pastoral Application
Believers wrestling with worth or security find assurance in being adopted through the one and only Son (Galatians 4:4-7). As the Father’s unique Son cannot be displaced, so those united to Him cannot be snatched away (John 10:28-30). For grieving parents or lonely individuals, the Lukan accounts display Jesus’ tenderness toward precious “only” children, inviting reliance upon His compassionate authority.
Doctrinal Safeguards
Heresies ancient and modern often redefine Jesus’ nature. μονογενής counters Arianism (claiming the Son is created) and modern pluralistic claims (multiple saviors). The church preserves the confession of one Lord whose singular sonship implies singular atonement (Hebrews 7:27). Deviations from this center undermine the gospel.
Worship Implications
Recognition of Christ as the Father’s one and only Son fuels adoration. Hymns and prayers celebrating the unique Lamb of God resonate with heavenly worship where the Lamb alone is worthy (Revelation 5:9). Corporate confession of the μονογενής aligns earthly liturgy with eternal praise.
Summary
Strong’s Greek 3439 accents the unrivaled, beloved status of Jesus Christ and, by analogy, the preciousness of irreplaceable life. It anchors orthodox Christology, intensifies evangelistic call, comforts the afflicted, and summons the church to undivided devotion to the one and only Son.
Only Begotten Meaning - Bible Definition and References
Discover the meaning of Only Begotten in the Bible. Study the definition of Only Begotten with multiple Bible Dictionaries and Encyclopedias and find scripture references in the Old and New Testaments.www.biblestudytools.com
International Standard Bible Encyclopedia - Only Begotten
ONLY BEGOTTEN
on'-li be-got-'-'n (monogenes):
Although the English words are found only 6 times in the New Testament, the Greek word appears 9 times, and often in the Septuagint. It is used literally of an only child: "the only son of his mother" (Luke 7:12); "an only daughter" (Luke 8:42); "mine only child" (Luke 9:38); "Isaac .... his only begotten" (Hebrews 11:17). In all other places in the New Testament it refers to Jesus Christ as "the only begotten Son of God" (John 1:14,18; 3:16,18; 1 John 4:9). In these passages, too, it might be translated as "the only son of God"; for the emphasis seems to be on His uniqueness, rather than on His sonship, though both ideas are certainly present. He is the son of God in a sense in which no others are. "Monogenes describes the absolutely unique relation of the Son to the Father in His divine nature; prototokos describes the relation of the Risen Christ in His glorified humanity to man"
https://bibleask.org › term-begotten-son-really-mean
What does the term "only begotten Son" really mean? - BibleAsk
Significance of "Only Begotten" in Christian Theology The term "only begotten" emphasizes several theological points: Uniqueness and Exclusivity: Jesus is described as the "only begotten Son" to highlight His unique status and relationship with God, distinguishing Him from all other beings.
Dictionaries - Only Begotten
Only Begotten :: on-li be-got--n (monogenes): Although the English words are found only 6 times in the New Testament, the Greek word appears 9 times, and
Below are articles from the following 2 dictionaries:
International Standard Bible Encyclopaedia
Only Begotten:
on'-li be-got-'-'n (monogenes): Although the English words are found only 6 times in the New Testament, the Greek word appears 9 times, and often in the Septuagint. It is used literally of an only child: "the only son of his mother" (Lu 7:12); "an only daughter" (Lu 8:42); "mine only child" (Lu 9:38); "Isaac.... his only begotten" (Heb 11:17). In all other places in the New Testament it refers to Jesus Christ as "the only begotten Son of God" (Joh 1:14,18; 3:16,18; 1 Joh 4:9). In these passages, too, it might be translated as "the only son of God"; for the emphasis seems to be on His uniqueness, rather than on His sonship, though both ideas are certainly present. He is the son of God in a sense in which no others are. "Monogenes describes the absolutely unique relation of the Son to the Father in His divine nature; prototokos describes the relation of the Risen Christ in His glorified humanity to man" (Westcott on Heb 1:6). Christ's uniqueness as it appears in the above passages consists of two things:
(a) He reveals the Father: "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him" (Joh 1:18). Men therefore behold His glory, "glory as of the only begotten from the Father" (1:14).
(b) He is the mediator of salvation: "God hath sent his only begotten Son into the world that we might live through him" (1 Joh 4:9; Joh 3:16); "He that believeth not (on him) hath been judged already" (Joh 3:18). Other elements in His uniqueness may be gathered from other passages, as His sinlessness, His authority to forgive sins, His unbroken communion with the Father, and His unique knowledge of Him. To say that it is a uniqueness of nature or essence carries thought no farther, for these terms still need definition, and they can be defined only in terms of His moral consciousness, of His revelation of God, and especially of His intimate union as Son with the Father.
The reading "God only begotten" in Joh 1:18 the Revised Version margin, though it has strong textual support, is improbable, and can well be explained as due to orthodox zeal, in opposition to adoptionism. See Grimm-Thayer, Lexicon; Westcott, at the place
Written by T. ReesSee BEGOTTEN
See PERSON OF CHRIST
See SON OF GOD
Vine's Expository Dictionary of New Testament Words
1 Strong's Number: g3439
[td width="unset"]
Greek: monogenes
[/td]
Only Begotten:
is used five times, all in the writings of the Apostle John, of Christ as the Son of God; it is translated "only begotten" in Hbr 11:17 of the relationship of Isaac to Abraham.
With reference to Christ, the phrase "the only begotten from the Father," Jhn 1:14, RV (see also the marg.), indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before "only begotten" and before "Father," and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The Apostle's object is to demonstrate what sort of glory it was that he and his fellow Apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by para, "from." The glory was that of a unique relationship and the word "begotten" does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man.
We can only rightly understand the term "the only begotten" when used of the Son, in the sense of unoriginated relationship. "The begetting is not an event of time, however remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This necessitates eternity, absolute being; in this respect He is not 'after' the Father" (Moule). The expression also suggests the thought of the deepest affection, as in the case of the OT word yachid, variously rendered, "only one," Gen 22:2, 12; "only son," Jer 6:26; Amo 8:10; Zec 12:10; "only beloved," Pro 4:3, and "darling," Psa 22:20; 35:17.
In Jhn 1:18 the clause "The Only Begotten Son, which is in the bosom of the Father," expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father's counsels and enjoying all His affections. Another reading is monogenes Theos, "God only-begotten." In Jhn 3:16 the statement, "God so loved the world that He gave His only begotten son," must not be taken to mean that Christ became the Only Begotten Son by Incarnation. The value and the greatness of the gift lay in the Sonship of Him who was given. His Sonship was not the effect of His being given. In Jhn 3:18 the phrase "the Name of the Only Begotten Son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the name of One who, being in a unique relationship to Him, was provided by Him as the object of faith. In 1Jo 4:9 the statement "God hath sent His Only Begotten Son into the world" does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Cp. the parallel statement, "God sent forth the Spirit of His Son," Gal 4:6, RV, which could not mean that God sent forth One who became His Spirit when He sent Him.
FreeInChrist
Active Member
Your commentary needs to be a little longer when you put it in the bible you will publish
Pay special care to explain " All other things created-THROUGH- him" because
Got ? says....
What does it mean that all things were made through Him (John 1:3)?
Jul 30, 2024The statement that all things were made through Christ is a radical claim that lifts Jesus to a place of deity and assigns Him a position of paramount importance. John's affirmation of Jesus' deity and His role in creation adds fascination to the concept of incarnation.And also this of Bible Hub
Who created everything through Him? - Bible Hub
For by Him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him." In describing Jesus as "the image of the invisible God," these verses remind readers that Christ reflects the very nature and essence of God.The phrase “Who created everything through Him?” addresses a foundational concept that appears repeatedly within Scripture: that God the Father brought forth creation through His Son. This concept is central to understand Jesus’ divine nature and role throughout both Old and New Testament writings.
civic
Active Member
No here is what it means in the biblical context and lexicons.
MONOGENÊS
BAGD: "In the Johannine lit[erature] m[onogenês] is used only of Jesus. The mngs. only, unique may be quite adequate for all its occurrences here...But some (e.g., WBauer, Hdb.) prefer to regard m[onogenês] as somewhat heightened in mng. in J and 1J to only-begotten or begotten of the Only One." (Bauer, it will be remembered, believed the Gospel of John was a gnostic text, and hence saw a theology behind John's writing compatible with the creation of the Logos as a semi-divine intermediary between the Monas and the creation with which He could not directly interact).
Louw & Nida: "Pertaining to what is unique in the sense of being the only one of the same kind or class - 'unique, only.'"
Moulton & Milligan: "Literally 'one of a kind,' 'only,' 'unique' (unicus), not 'only-begotten....'"
Grimm/Thayer: "Single of its kind, only, [A.V. only-begotten]." (Note that Thayer's insertion merely cites the KJV translation, which owes considerable debt to the Vulgate of Jerome, who translated monogenês "unigenitus").
NIDNTT: "The only begotten, or only....RSV and NEB render monogenês as 'only.' This meaning is supported by R. E. Brown, The Gospel According to John, Anchor Bible, I, 1966, 13 f., and D. Moody, “God’s Only Son: The Translation of John 3:16 in the Revised Standard Version,” JBL 72, 1953, 213-19. Lit. it means “of a single kind,” and could even be used in this sense of the Phoenix (1 Clem. 25:2). It is only distantly related to gennao, beget. The idea of “only begotten” goes back to Jerome who used unigenitus in the Vulg. to counter the Arian claim that Jesus was not begotten but made."
Newman: "Unique, only."
LSJ: "Only, single" (references John 1:14, the only NT verse cited).
TDNT: defines monogenês as "only begotten," but distinguishes between nouns ending in -genes and adverbs ending in -genês. The former denote the source of the derivation, the latter the nature of the derivation. Thus, the author (Buchsel) concludes that monogenês means "of sole descent." But Pendrick argues strongly against this view:
monogenes (monogenh/$, NT:3439) is used five times, all in the writings of the apostle John, of Christ as the Son of God; it is translated "only begotten" in Heb 11:17 of the relationship of Isaac to Abraham.
With reference to Christ, the phrase "the only begotten from the Father," John 1:14, RV (see also the marg.), indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before "only begotten" and before "Father," and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The apostle's object is to demonstrate what sort of glory it was that he and his fellow apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by para, "from." The glory was that of a unique relationship and the word "begotten" does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man.
We can only rightly understand the term "the only begotten" when used of the Son, in the sense of unoriginated relationship. "The begetting is not an event of time, however remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This necessitates eternity, absolute being; in this respect He is not 'after' the Father" (Moule). The expression also suggests the thought of the deepest affection, as in the case of the OT word yachid, variously rendered, "only one," Gen 22:2, 12; "only son," Jer 6:26; Amos 8:10; Zech 12:10; "only beloved," Prov 4:3, and "darling," Ps 22:20, 35:17.
In John 1:18 the clause "the only begotten son, which is in the bosom of the Father," expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father's counsels and enjoying all His affections. Another reading is monogenes Theos, "God only-begotten." In John 3:16 the statement, "God so loved the world that He gave His only begotten son," must not be taken to mean that Christ became the only begotten son by incarnation. The value and the greatness of the gift lay in the Sonship of Him who was given. His Sonship was not the effect of His being given. In John 3:18 the phrase "the name of the only begotten son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the name of One who, being in a unique relationship to Him, was provided by Him as the object of faith. In 1 John 4:9 the statement "God hath sent His only begotten son into the world" does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Cf. the parallel statement, "God sent forth the Spirit of His Son," Gal 4:6, RV, which could not mean that God sent forth One who became His Spirit when He sent Him. (from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)
hope this helps !!!
FreeInChrist
Active Member
Yes sir.
It helped even me to have a wonderful listing like this rather then single references.
It is much worth copying and pasting for future references....
TYVM
civic
Active Member
You are very welcome.
An image is NEVER the real thing. His God and Father created it all=YHVH(Jehovah) the HE at Gen 1:27-Prov 8:27-28
Gen 1:26 Then God said, "Let us make man in our image, after our likeness.
Was that image the real thing?
@Keiw1
I said what I said because of your post was a "confounding mixture smorgasbord", making it very difficult to even follow your method of teaching for the average person.
FreeInChrist
Active Member
AND THE WORD DID NOTHING AT ALL......... WOW
Image for us = The ability to love, reason, have mercy, be forgiving, things like this and obeying every utterance he teaches us to become one in purpose with him and his son who is one in purpose with his God and Father as well.= Living now to do Jesus' Fathers will over self( Matt 7:21) just as Jesus does.
The Word is the one who was beside God during creation( Prov 8:30) = Gods master worker. He speaks from verse 22 on and gives 100% credit to HE, not we or us for the creation. Reality = Let us( Jehovah and his master worker)--Jehovah( creator, architect) Jesus( Gods master worker- builder)
Ask if you don't understand please.
civic
Active Member
The Word is the preincarnate Jesus.
Yes US( Gen 1:26) -Our= (Jehovah( creator)Architect)=HE Gen 1:27) and his master worker( Jesus=builder)--here is Gods master worker( Prov 8:30) telling all, and giving 100% credit to HE( Prov 8:27-28) for creating. He is a singular being.
Jesus ( Gods master worker is the firstborn of all creation( Col 1:15) He tells all at Prov 8:22) possessed( created is the meaning in Hebrew)me as the beginning of your way= creating- = Only begotten son( unique) created direct, first and last, then all other things created-THROUGH( John 1:3-Col 1:15-16) Jesus= The one who was beside God during creation=100% its Jesus. Prov 8:30)
FreeInChrist
Active Member
Was not named Jesus then.
No he was not named Jesus then. All bible evidence points to Michael.
