d) Theos is used (1) with the definite article, (2) without (i.e., as an anarthrous noun). "The English may or may not have need of the article in translation. But that point cuts no figure in the Greek idiom. Thus in Acts 27:23 ('the God whose I am,' RV) the article points out the special God whose Paul is, and is to be preserved in English. In the very next verse (ho theos) we in English do not need the articles" (A. T. Robertson, Gram. of Greek, NT, p. 758).
As to this latter it is usual to employ the article with a proper name, when mentioned a second time. There are, of course, exceptions to this, as when the absence of the article serves to lay stress upon, or give precision to, the character or nature of what is expressed in the noun. A notable instance of this is in John 1:1, "and the Word was God;" here a double stress is on theos, by the absence of the article and by the emphatic position. To translate it literally, "a god was the Word," is entirely misleading. Moreover, that "the Word" is the subject of the sentence, exemplifies the rule that the subject is to be determined by its having the article when the predicate is anarthrous (without the article). In Rom. , in the phrase "the law of God," both nouns have the article; in ver. 25, neither has the article. This is in accordance with a general rule that if two nouns are united by the genitive case (the "of" case), either both have the article, or both are without. Here, in the first instance, both nouns, "God" and "the law" are definite, whereas in ver. 25 the word "God" is not simply titular; the absence of the article stresses His character as lawgiver.
To translate it literally, "a god was the Word," is entirely misleading.
Vine’s is one of the finest Bible Dictionaries and is highly recommended –put needs some updates or stay out of Theology—and /or Theology Commentary as do some other dictionaries do
To translate it literally, "a god was the Word," is entirely misleading.---What is misleading here is what has been Omitted—and that is--
All their (Viine’s)Commentary on the following words has to be presented to you to match –and the Word was God---
Can any Uncreated Spirit Being or any other Uncreated Creature have a Father?—
so be careful when you read their (Vine’s) commentary on the following words–
1 After Jesus said these things, he raised his eyes to the sky and said, ‘Father, the hour has come. Glorify your son, so your son can glorify You. 2 And You have put him over all flesh; so, now he can give life in the age, to all those who You have given to him. 3 This knowledge of You, the only true God, and of the one who You sent, Jesus the Anointed, means life in the age.
Sbt—Has Bolden Some of the most important words or groups of words for you.
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. 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
Topic: First-begotten, Firstborn
"firstborn" (from protos, "first," and tikto, "to beget"), is used of Christ as born of the Virgin Mary, Luke 2:7; further, in His relationship to the Father, expressing His priority to, and preeminence over, creation, not in the sense of being the "first" to be born. It is used occasionally of superiority of position in the OT; see Exod. 4:22; Deut. 21:16,17, the prohibition being against the evil of assigning the privileged position of the "firstborn" to one born subsequently to the "first" child.
The five passages in the NT relating to Christ may be set forth chronologically thus: (a) Col. 1:15, where His eternal relationship with the Father is in view, and the clause means both that He was the "Firstborn" before all creation and that He Himself produced creation (the genitive case being objective, as ver. 16 makes clear); (b) Col. 1:18; Rev. 1:5, in reference to His resurrection; (c) Rom. 8:29, His position in relationship to the church; (d) Heb. 1:6, RV, His Second Advent (the RV "when He again bringeth in," puts "again" in the right place, the contrast to His First Advent, at His birth, being implied); cp. Ps. 89:27: The word is used in the plural, in Heb. 11:28, of the firstborn sons in the families of the Egyptians, and in Ps. 12:23, of the members of the Church.
Note: With (a) cp. John , "He was before me," lit., "He was first (protos) of me," i.e., "in regard to me," expressing all that is involved in His preexistence and priority.
derived from a present participial form of eimi, "to be," denotes "substance, property," Luke ,13, RV, "substance," AV, "goods" and "substance."
the neuter plural of the present participle of huparcho, "to be in existence," is used as a noun with the article, signifying one's "goods," and translated "substance" in Luke 8:3. See GOODS, POSSESS, A, No. 3.
existence (akin to No. 2), possession: see POSSESS, B, No. 4.
for which see CONFIDENCE, A No. 2, is translated "substance" (a) in Heb. 1:3, of Christ as "the very image" of God's "substance;" here the word has the meaning of the real nature of that to which reference is made in contrast to the outward manifestation (see the preceding clause); it speaks of the Divine essence of God existent and expressed in the revelation of His Son. The AV, "person" is an anachronism; the word was not so rendered till the 4th cent. Most of the earlier
"an age," is translated "eternal" in Eph. 3:11, lit., "(purpose) of the ages" (marg.). See
"describes duration, either undefined but not endless, as in Rom. ; 2 Tim. 1:9; Titus 1:2; or undefined because endless as in Rom. , and the other sixty-six places in the NT.
"The predominant meaning of aionios, that in which it is used everywhere in the NT, save the places noted above, may be seen in 2 Cor. 4:18, where it is set in contrast with proskairos, lit., 'for a season,' and in Philem. 1:15, where only in the NT it is used without a noun. Moreover it is used of persons and things which are in their nature endless, as, e.g., of God, Rom. 16:26; of His power, 1 Tim. 6:16, and of His glory, 1 Pet. 5:10; of the Holy Spirit, Heb. 9:14; of the redemption effected by Christ, Heb. 9:12, and of the consequent salvation of men, Heb. 5:9, as well as of His future rule, 2 Pet. 1:11, which is elsewhere declared to be without end, Luke 1:33; of the life received by those who believe in Christ, John 3:16, concerning whom He said, 'they shall never perish,' John 10:28, and of the resurrection body, 2 Cor. 5:1, elsewhere said to be 'immortal,' 1 Cor. 15:53, in which that life will be finally realized, Matt. 25:46; Titus 1:2.
"Aionios is also used of the sin that 'hath never forgiveness,' Mark 3:29, and of the judgment of God, from which there is no appeal, Heb. 6:2, and of the fire, which is one of its instruments, Matt. 18:8; 25:41; Jude 1:7, and which is elsewhere said to be 'unquenchable,' Mark 9:43. "The use of aionios here shows that the punishment referred to in 2 Thess. 1:9, is not temporary, but final, and, accordingly, the phraseology shows that its purpose is not remedial but retributive." * [* From Notes on Thessalonians by Hogg and Vine, pp. 232,233.]
Is Jesus Real---Open DenyingJesus.htm
Vine's Expository Dictionary of New Testament Words--- http://www.menfak.no/bibel/vines.html
Open god]--- http://www.mf.no/bibelprog/vines?word=¯t0001213