I can't take your allegations of hypocrisy seriously, because you've not substantiated them. As Jesus did, you have to give chapter and verse when bringing such allegations. Col 2:9 was the closest that Paul came to identifying Jesus as o θεός, but he never manages it, any more than John does. So obviously we will never agree, because your arguments are smoke and mirrors. They must fail in any court of law. Go learn what the term "monogenes son of God" means and get back to me on this.
μονογενής, ές (μόνος, γένος; Hes.; LXX; PsSol 18, 4; TestSol 20:2; TestBenj 9:2; ParJer 7:26; ApcEsdr 6:16; ApcSed 9:2; Joseph., Just.; loanw. in rabb.) acc. μονογενῆ (-ῆν
J 3:16 v.l.;
Hb 11:17 D; also ApcEsdr 6:16)
①
pert. to being the only one of its kind within a specific relationship, one and only, only (so mostly, incl. Judg 11:34; Tob 3:15; 8:17) of children: of Isaac, Abraham’s only son (Jos., Ant. 1, 222)
Hb 11:17. Of an only son (PsSol 18:4; TestSol 20:2; ParJer 7:26; Plut., Lycurgus 59 [31, 8]; Jos., Ant. 20, 20)
Lk 7:12;
9:38. Of a daughter (Diod S 4, 73, 2) of Jairus
8:42. (On the motif of a child’s death before that of a parent s. EpigrAnat 13, ’89, 128f, no. 2; 18, ’91, 94 no. 4 [244/45 a.d.]; GVI nos. 1663–69.)
②
pert. to being the only one of its kind or class, unique (in kind) of someth. that is the only example of its category (Cornutus 27 p, 49, 13 εἷς κ. μονογενὴς ὁ κόσμος ἐστί. μονογενῆ κ. μόνα ἐστίν=‘unique and alone’; Pla., Timaeus 92c; Theosophien 181, §56, 27). Of a mysterious bird, the Phoenix 1 Cl 25:2.—In the Johannine lit. (s. also ApcEsdr and ApcSed: ὁ μονογενής υἱός; Hippol., Ref. 8, 10, 3; Did., Gen. 89, 18; ὑμνοῦμέν γε θεὸν καὶ τὸν μ. αὐτοῦ Orig., C. Cels. 8, 67, 14; cp. ἡ δύναμις ἐκείνη ἡ μ. Hippol., Ref. 10, 16, 6) μονογενὴς υἱός is used only of Jesus. The renderings
only, unique may be quite adequate for all its occurrences here (so M-M., NRSV et al.; DMoody, JBL 72, ’53, 213–19; FGrant, ATR 36, ’54, 284–87; GPendrick, NTS 41, ’95, 587–600). τὸν υἱὸν τὸν μ. ἔδωκεν
J 3:16 (Philo Bybl. [100 a.d.]: 790 Fgm. 2 ch. 10, 33 Jac. [in Eus., PE 1, 10, 33]: Cronus offers up his μονογενὴς υἱός). ὁ μ. υἱὸς τοῦ θεοῦ vs.
18; τὸν υἱὸν τὸν μ. ἀπέσταλκεν ὁ θεός
1J 4:9; cp. Dg 10:2. On the expr. δόξαν ὡς μονογενοῦς παρὰ πατρός
J 1:14 s. Hdb. ad loc. and PWinter, Zeitschrift für Rel. u. Geistesgeschichte 5, ’53, 335–65 (Engl.). See also Hdb. on vs.
18 where, beside the rdg. μονογενὴς θεός (considered by many the orig.)
an only-begotten one, God (acc. to his real being; i.e. uniquely divine as God’s son and transcending all others alleged to be gods) or
a uniquely begotten deity (for the perspective s.
J 10:33–36), another rdg. ὁ μονογενὴς υἱός is found. MPol 20:2 in the doxology διὰ παιδὸς αὐτοῦ τοῦ μονογενοῦς Ἰησοῦ Χριστοῦ. Some (e.g. WBauer, Hdb.; JBulman, Calvin Theological Journal 16, ’81, 56–79; JDahms, NTS 29, ’83, 222–32) prefer to regard μ. as somewhat heightened in mng. in J and 1J to
only-begotten or
begotten of the Only One, in view of the emphasis on γεννᾶσθαι ἐκ θεοῦ (
J 1:13 al.); in this case it would be analogous to πρωτότοκος (
Ro 8:29;
Col 1:15 al.).—On the mng. of μονογενής in history of religion s. the material in Hdb.3 25f on
J 1:14 (also Plut., Mor. 423a Πλάτων … αὐτῷ δή φησι δοκεῖν ἕνα τοῦτον [sc. τὸν κόσμον] εἶναι μονογενῆ τῷ θεῷ καὶ ἀγαπητόν; Wsd 7:22 of σοφία: ἔστι ἐν αὐτῇ πνεῦμα νοερὸν ἅγιον μονογενές.—Vett. Val. 11, 32) as well as the lit. given there, also HLeisegang, Der Bruder des Erlösers: Αγγελος I 1925, 24–33; RBultmann J (comm., KEK) ’50, 47 n. 2; 55f.—DELG s.v. μένω. M-M. EDNT. TW. Sv.
Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000).
A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 658). Chicago: University of Chicago Press.
And the older article from M&M:
μονογενής 3439
is literally “one of a kind,” “only,” “unique” (
unicus), not “only-begotten,” which would be μονογέννητος (
unigenitus), and is common in the LXX in this sense (e.g. Judg 11:34; Ps 21 (22):21; 24 (25):16; Tob 3:15). It is similarly used in the NT of “only” sons and daughters (Lk 7:12; 8:42; 9:38), and is so applied in a special sense to Christ in Jn 1:14, 18; 3:16, 18; 1 Jn 4:9, where the emphasis is on the thought that, as the “only” Son of God, He has no equal and is able fully to reveal the Father. We cannot enter here into the doctrinal aspects of the word, or into a discussion on the sources, Orphic or Gnostic, from which John is sometimes supposed to have drawn his use of it, but reference may be made to the art. by Kattenbusch “Only Begotten” in Hastings’
DCG ii. p. 281f. where the relative literature is given. A few exx. of the title from non-Biblical sources will, however, be of interest. In an imprecatory tablet from Carthage of iii/a.d., Wünsch
AF p. 1837, we find—ὁρκίζω σε τὸν θεὸν … τὸν μονογενῆ τὸν ἐξ αὑτοῦ ἀναφανέντα, where the editor cites the great magical Paris papyrus, 1585 εἰσάκουσόν μου ὁ εἷς μονογενής. With this may be compared P Leid Vv. 34 (iii/iv a.d.) (= II. p. 21) εὐχαριστῶ σοι κύριε ὅ[τι] μοι [ἔλυσεν] τὸ ἅγιον πνεῦμα, τὸ μονογενές, τὸ ζωόν. See also Vett. Val. p. 1132. An inscr. in memory of a certain Plutarchus,
Kaibel 1464 (iii/iv a.d.) describes him as μουνογενής περ ἐὼν καὶ πατέρεσσι φίλος. And the word is apparently used as a proper name in
C. and B. i. p. 115, No. 17 (Hierapolis) Φλαβιανὸς ὁ καὶ Μονογονις εὐχαριστῶ τῇ θεῷ, where Ramsay thinks that we should probably read Μονογένης or Μηνογένης. For the true reading in Jn 1:18 it is hardly necessary to refer to Hort’s classical discussion in
Two Dissertations, p. 1ff.
Moulton, J. H., & Milligan, G. (1930).
The vocabulary of the Greek Testament (pp. 416–417). London: Hodder and Stoughton.
