Johann
Well-known member
Might shock you but the Malack is YHVH-read my post again-and I always share the source-for the edification of other members.
Again-some do word studies-nothing wrong with that-but how many are on a journey doing studies on the syntax and grammars in both Hebrew and Greek?
Bereshis (in the Beginning) was the Dvar Hashem [YESHAYAH 55:11; BERESHIS 1:1], and the Dvar Hashem was agav (along with) Hashem [MISHLE 8:30; 30:4], and the Dvar Hashem was nothing less, by nature, than Elohim! [Psa 56:11(10); Yn 17:5; Rev. 19:13]
Joh 1:1 The Beginning
In [the]G1722 Prep En Ἐν N1 beginningG746 N-DFS archē ἀρχῇ wasG1510 V-IIA-3S ēn ἦν theG3588 Art-NMS ho ὁ Word,G3056 N-NMS Logos, Λόγος, andG2532 Conj kai καὶ theG3588 Art-NMS ho ὁ WordG3056 N-NMS Logos Λόγος wasG1510 V-IIA-3S ēn ἦν withG4314 Prep pros πρὸς -G3588 Art-AMS ton τὸν God,G2316 N-AMS Theon, Θεόν, andG2532 Conj kai καὶ GodG2316 N-NMS Theos Θεὸς wasG1510 V-IIA-3S ēn ἦν theG3588 Art-NMS ho ὁ Word.G3056 N-NMS Logos. Λόγος.
Joh 1:14 And the Word became flesh and tabernacled among us. And we beheld His glory, glory as of an only begotten one from the Father, full of grace and of truth.
ἦν] was present, existed. John writes historically, looking back from the later time of the incarnation of the λόγος (Joh_1:14). But he does not say, “In the beginning the ΛΌΓΟς came into existence,” for he does not conceive the generation (comp. μονογενής) according to the Arian view of creation, but according to that of Paul, Col_1:15.
Meyer
(1) ἐν ἀρχῇ ἦν ὁ λόγος. ἐν ἀρχῇ is here used relatively to creation, as in Gen_1:1 and Pro_8:23, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι; cf. 1Jn_1:1. Consequently even in the time of Theophylact it was argued that this clause only asserts that the Logos was older than Adam. But this is to overlook the ἦν.
The Logos did not then begin to be, but at that point at which all else began to be He already was.
In the beginning, place it where you may, the Word already existed. In other words, the Logos is before time, eternal. Cf. Col_1:18 (the article is absent because ἐν ἀρχῇ is virtually an adverbial expression).—ὁ λόγος.
The term Logos appears as early as Heraclitus to denote the principle which maintains order in the world (see passages in Ritter and Preller). Among the Stoics the word was similarly used, as the equivalent of the anima mundi (cf. Virgil, Æn., vi., 724). Marcus Aurelius (iv. 14–21) uses the term σπερματικὸς λόγος to express the generative principle or creative force in nature. The term was familiar to Greek philosophy.
In Hebrew thought there was felt the need for some term to express God, not in His absolute being, but in His manifestation and active connection with the world. In the O. T. “the Angel of the Lord” and “the wisdom of God” are used for this purpose.
In the Apocryphal books and the Targums “the word of Jehovah” is similarly used.
These two streams of thought were combined by Philo, who has a fairly full and explicit doctrine of the Logos as the expression of God or God in expression (see Drummond’s Philo; Siegfried’s Philo; Reville, Doctrine du Logos; Bigg’s Bampton Lec.; Hatch’s Hibbert Lec.). The word being thus already in use and aiding thoughtful men in their efforts to conceive God’s connection with the world, John takes it and uses it to denote the Revealer of the incomprehensible and invisible God. Irrespective of all speculations which had gathered around the term, John now proceeds to make known the true nature of the Logos. (Cf. The Primal Will, or Universal Reason of the Babis; Sell’s Faith of Islam, 146.)
(2) If the Word was thus in the beginning, what relation did He hold to God? Was He identical or opposed? ὁ λόγος ἦν πρός τὸν θεόν. πρός implies not merely existence alongside of but personal intercourse.
It means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another. Thus in classical Greek, τήν πρός Σωκράτην συνουσίαν, and in N. T. Mar_6:3, Mat_13:56, Mar_9:19, Gal_1:18, 2Jn_1:12.
This preposition implies intercourse and therefore separate personality. As Chrysostom says: “Not in God but with God, as person with person, eternally”.
EX-Gr.
We have so much information-and it goes unheeded.
Shalom brother.
J.
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