Vines-God-god 2316-Plus Compare GODorgod.htm & Vines-God-god-2316-Plus.htm & BestBiblesPlus.htm
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.
To translate it literally, "a god
was the Word," is entirely misleading.
SBT-Note
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--
At the time
the New Testament was written, Greek manuscripts were written in all capital
letters. Open Theology.htm and Luke8-17.htm
All their
(Viine’s)Commentary on the following words has to be
presented to you to match –and the Word was God---
The fact
is that the Nicene Council Creeds declared Jesus to be God -not god (open
AFact.htm )- without a beginning and of
one Homoousion.htm with his Devine Father
Can any Uncreated Spirit Being or any
other Uncreated Creature have a Father?—
Not
according to the definition of the only OneEternalOne-
open TheEternalOneGod.htm Plus JOHN1onePLUS.htm
There are many meanings to the word Eternal Open everlasting
and age (some
definitions copied below) and what
about Prov8-22.htm and Psalms36-9.htm
so be careful when you read their (Vine’s) commentary on the following words–
It shows their Bias to the Nicene Creeds--Luke8-17.htm Compare God and Others in BestBibleDictionariesPLUS.htm DictionaryExample.htm
Compare -( Open Commentaries.htm
And CommentaryNote.htm )
Open
[only begotten][
begin, beginning,
beginner][ [first-begotten,
firstborn][firstfruit(s)][
create, creation,
creator, creature][ ][ruler][
eternal
and everlasting and age] Compare life in the age.
Study http://www.2001translation.com/JOHN.htm#_Forever_or_for_the_Ages?
Chapter 171-3
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.
See if you
can keep the
rule of harmony GWGPNC Rule.htm and still make Jesus a Real Being—DenyingJesus.htm--AntiChrist.htm
With Life in Himself—as do you and I have John 5:26 and Heb1-3.htm It is your call to compare all Open FREEasGOD.htm
Sbt—Has Bolden Some of the most
important words or groups of words for you.
<1,,3439,monogenes>
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.
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
<1,,4416,prototokos>
"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
Topic: Substance
<1,,3776,ouisia>
derived from a present participial form of eimi, "to be," denotes
"substance, property," Luke
<2,,5224,huparchonta>
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.
<3,,5223,huparxis>
existence (akin to No. 2), possession: see POSSESS, B, No. 4.
<4,,5287,hupostasis>
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
Topic: Eternal
<1,,165,aion>
"an age," is translated "eternal" in Eph. 3:11, lit.,
"(purpose) of the ages" (marg.). See
<2,,166,aionios>
"describes duration, either undefined but not endless, as in Rom.
"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.]
<3,,126,aidios>
see EVERLASTING.
Is Jesus
Real---Open DenyingJesus.htm
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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