Looking for Jesus according to John

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Новое время​

Однако уже в XVI—XVII столетиях ряд видных учёных-гебраистов (Буксторфий, Друзий, Капелл, Альтингий) возражали против такого прочтения. Поскольку взамен не предлагалось точное произношение, то оно продолжало оставаться прежним — Иегова. В первой половине XIX века немецкий учёный Г. Эвальд предложил другое чтение — Jáhveh (Яхве). Предложение это было принято не сразу, а только после поддержки со стороны таких видных исследователей, как Генстенберг и Рейнке.

Данная вокализация подтверждается, в частности, передачей тетраграмматона раннехристианскими авторами Епифанием Саламинским (315—403) и Феодоритом Кирским (390—466) как Ἰαβέ. Огласовку первого слога подтверждает и сокращённая форма имени Бога YAH, встречающаяся в поэтических текстах (см. Исх. 15,2; Пс. 67,5), в возгласе Аллилуйя (в транскрипции — халелуйá), и суффиксов -yahu и -yah во многих еврейских теофорных именах (например Элийаху, Ишайаху, Ирмийаху), а также такие греческие транскрипции имени, как Ἰαού (Климент Александрийский 150—215) и Ἰαβέ (Ориген 185—253/254). Особого внимания заслуживает тот факт, что аморейские теофорные антропонимы содержат элемент Ya, Yawi, вероятно, связанный с именем YHWH. По независимым западносемитским источникам реконструируется произношение Яхве с возможными вариантами Яхво, Йехво[31].

Самаритяне сохраняют произношение Yahwe или Yahwa до настоящего времени[32]. Однако в XXI веке они произносят тетраграмматон как ши́ма («имя»)

 

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Восприятие имени​

Иудаизм​

Согласно традиционному комментарию, в молитве и при чтении Торы закон обязывает заменять это имя на Адонай (в разговорной речи заменяется на ха-шем (букв. «это имя»). Как слово языка оно не имеет значения. 4 буквы представляют собой наложение друг на друга трёх слов: «был», «есть» и «будет». Таким образом, тетраграмматон указывает на извечное, непрерывающееся, не зависимое ни от кого существование. Любой перевод 4-буквенного имени на другой язык может рассматриваться только как приблизительное разъяснение смысла слова. Тора впервые употребляет 4-буквенное имя ЙХВХ только в конце акта творения потому, что это имя указывает на то, что речь идёт о проявлении меры милости Всевышнего, в то время, как имя Элохим («Бог») — о проявлении меры суда. Мидраш рассказывает, что при сотворении мира Всевышний как бы рассуждал Сам с Собой «если Я создам мир, опираясь только на милость, грех будет преобладать повсюду. Если Я создам мир, положив в основу только принцип суда, мир не сможет устоять. Поэтому Я использую как меру милости, так и меру суда». В первой главе книги «Бытие», в которой описано мироздание в целом, употребляется имя Элохим. Во второй главе, где начинается рассказ о человеке, на первое место выдвигается имя Адонай. Существование человека невозможно, если не проявляется Божественная мера милости[33].

 

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Христианство​

Православие​

В богословии Православной Церкви: имя ‏יהוה указывает на неименуемую сущность Бога; равно относится к каждому Лицу Святой Троицы, а имя Иисуса Христа не уступает по силе и святости[37][38].

Синодальный перевод Библии Ветхого Завета на русский язык, в Исх. 3:14 и Ос. 12:5, переводит это имя — «Я есмь Сущий», «Сущий», в около девяти случаях (в зависимости от издания, в скобках, сноски и тп) произношением — «Иегова», в остальных заменяется словом «Господь».

Католичество​

Согласно Катехизису Католической Церкви, имя יהוה таинственно, так как Бог есть тайна. Вместе с тем Иисус, отдавая жизнь ради избавления человечества от греха, открывает, что Он Сам носит имя Божие: «Когда вознесете Сына Человеческого, тогда узнаете, что это Я» («что „Я есмь“») (Ин 8, 28)[39].

олкование у мессианских евреев​

В мессианском иудаизме Тетраграмматон раскрывает план спасение и имя Спасителя Иешуа (Иисус Христос). Для понимания Тетраграмматона, используются пиктограммы древнего иврита, на котором было написано это свойство Всевышнего.

«Йуд» — на древнем иврите обозначает кисть руки[источник не указан 173 дня], что для мессианских евреев означает кисти Иисуса.

«Хей» — направляет внимание, показывает особую важность сказанного, которое дословно переведено на русский как «Вот!»[источник не указан 173 дня].

«Вав» — означает крюк или «железный гвоздь»[источник не указан 173 дня] которым распят Иисус.

«Хей» — также как и Иешуа дважды повторял важное («Истинно, истинно говорю вам: слушающий слово Мое и верующий в Пославшего Меня имеет жизнь вечную, и на суд не приходит, но перешел от смерти в жизнь» Ин. 5:24), так и в свойстве Бога, дважды указано на Иешуа

 

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Свидетели Иеговы​

Свидетели Иеговы, в своей энциклопедии «Понимание Писания» указывают, что до наших дней не дошло информации о точном произношении этого имени, хотя наиболее авторитетной версией звучания тетраграмматона является «Яхве», до сих пор — это только теория. Однако, в русском языке есть слово, прочно ассоциируемое с этим именем — «Иегова». О появлении имени «Иегова» в «Понимание Писания» говорится следующее: «Знаки огласовки в Ленинградском кодексе B 19A (XI в. н. э.) предписывают читать тетраграмматон как Йехва́, Йехви́ и Йехова́. Последний вариант прочтения Божьего имени, Йехова́, предполагается и огласовкой, содержащейся в масоретском тексте под редакцией Гинсбурга. Поскольку то, как произносилось имя Бога, с точностью установить невозможно, очевидно, нет причин отказываться от широко известного варианта „Иегова“ в пользу какого-то иного. Если же было бы решено произвести замену, то ради последовательности понадобилось бы поменять написание и произношение множества других имен, встречающихся в Библии. Так, пришлось бы заменить „Иеремия“ на Йирмейа́, „Исаия“ на Йешайа́ху, а „Иисус“ либо на Йехошу́а (евр. вариант), либо на Иесу́с (греч. вариант). Слова нужны для передачи мыслей; в русском языке имя Иегова указывает на истинного Бога и сегодня выполняет эту функцию лучше любой предлагаемой замены»

 

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В текстах​

Статистика использования в Танахе​

В Танахе тетраграмматон встречается 6828 раз[41], как видно из Biblia Hebraica и Biblia Hebraica Stuttgartensia. Кроме того, на полях есть заметки, что в 134 местах софер («еврейский книжник») изменил исходный текст на иврите от YHWH до Адонай[42][43][44] и в 8 местах до Элохим[45][46], которые добавят 142 появления к исходному числу выше.

В библейских греческих текстах​

Непосредственно в древних греческих переводах Танаха (Септуагинта, перевод III—I веков до н. э.) имя Бога не транскрибируется[48]. Поэтому есть сомнения[уточнить] в том, что имя Бога может существовать за рамками древнееврейского языка. В большинстве сохранившихся древних свитков Септуагинты тетраграмматон полностью заменён словами: Κύριος («Господь»)[49][50], Θεός («Бог»)[51]; чрезвычайно редко можно встретить лишь отдельные варианты Септуагинты, в которых тетраграмматон оставляли в неизменном виде (такие версии Септуагинты, вероятно, делались отдельно для той части еврейской диаспоры, которая была знакома с арамейским языком). Транскрибирование не наблюдается и в древних рукописях христианских греческих писаний. Во всём греческом тексте "Нового Завета" (см. койне) нет ни самого тетраграмматона, ни его транскрипции буквами греческого алфавита, даже в тех местах, когда цитируются те места Ветхого Завета, в которых тетраграмматон точно присутствует. Во всех подобных цитатах личное имя Бога заменено на одно из двух слов: Κύριος («Господь») или Θεός («Бог»).

Для объяснения данного феномена существует гипотеза, согласно которой имя Бога в форме тетраграмматона может одновременно служить и печатью (подписью), и некоей мессианско-исторической схемой (что ближе к Каббале), когда учитывается его нумерологическая составляющая как сумма букв. Если принять подобное объяснение, то становится понятна причина, по которой имя Бога (тетраграмматон) в сознании древних переписчиков должно было иметь неизменную форму или не существовать вообще.

 

[Wrangler]

- Of course, Lord will never be God's name!

Few seem to know that. What a shame.

 

[JLG]

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Септуагинта и другие греческие переводы​

Долгое время считалось, что имя Бога יהוה Яхве не появлялось в Септуагинте в форме тетраграмматона, а было заменено греческими словами Κύριος («Господь») и θεός («Бог»). Основанием для этого служили полные тексты Септуагинты, содержащиеся в рукописях IV—V веков н. э.: Ватиканский кодекс, Синайский кодекс и Александрийский кодекс. Но находки, сделанные в пещерах недалеко от побережья Мёртвого моря, опровергли это общепринятое мнение. В обнаруженных там фрагментах кожаного свитка, датируемых 50 годом до н. э. — 50 годом н. э., которые содержат в себе текст 12 малых пророков, везде, где в еврейском тексте стоял тетраграмматон (יהוה Яхве), он сохранялся и в греческом тексте.

В папирусе Фуада (LXXP. Fouad Inv. 266), датируемом I веком до н. э., который был найден в Египте, и содержит текст Второзакония в переводе Септуагинты, это имя Бога появляется в виде тетраграмматона (יהוה), во всех тех случаях, где оно заменено словами Κύριος («Господь») и θεός («Бог») в её более поздних копиях. Преемник Рудольфа Киттеля, Пауль Кале, специалист по древнееврейскому языку, работавший над изданием Biblia Hebraica Stuttgartensia, по этому поводу написал: «Отличительной особенностью этого папируса является то, что имя Бога передано тетраграмматоном, написанным квадратным еврейским письмом. Исследовав по моей просьбе опубликованные фрагменты этого папируса, отец Ваккари пришёл к заключению, что данный папирус, написанный, скорее всего, примерно за 400 лет до Ватиканского Кодекса, содержит, пожалуй, самый точный из дошедших до нас текст Второзакония в переводе Септуагинты». Это подтверждается комментарием одного из отцов церкви — Оригена (II—III века н. э.) — к Псалму 2:2 из Септуагинты, который находится в труде Гексапла, завершённом приблизительно в 245 году н. э.:

И в самых точных рукописях ИМЯ встречается написанным еврейскими буквами, однако не сегодняшними еврейскими буквами, но самыми древними

Как следствие этих находок в «Новом международном теологическом словаре "Нового Завета"» сказано: «Недавние текстуальные открытия вызвали сомнения относительно идеи, что составители LXX [Септуагинты] перевели тетраграмматон ЙХВХ [יהוה] словом кириос [κύριος («Господь»)]. Древнейшие копии перевода LXX MSS (фрагменты), доступные нам сейчас, содержат тетраграмматон, написанный в греческом тексте еврейскими буквами. Позднее, в первых столетиях нашей эры, этой традиции придерживались еврейские переводчики Ветхого Завета».

Одним из таких переводчиков был иудейский прозелит Акила Понтийский, который перевёл Ветхий Завет на греческий язык во II веке н. э. В этом переводе он сохранил имя Бога в форме тетраграмматона (יהוה). И судя по всему, такие переводы с имя Бога на древнееврейском языке существовали вплоть до V века н. э., когда священник и секретарь папы римского Иероним, переводчик латинской Вульгаты, в предисловии к книгам Царств сказал: «И мы находим имя Бога, тетраграмматон [יהוה], в некоторых греческих свитках даже доселе, изображённое древними буквами».

 

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В самых ранних экземплярах Септуагинты используется тетраграмматон на иврите или палеоиврите. Тетраграмматон встречается в следующих текстах:

• Папирус Фуада 266 — содержит фрагменты Второзакония, главы 10—33, датированные I веком до нашей эры.
• Оксиринхский папирус 3522 — содержит главу 42 Книги Иова и тетраграмматон, написанный в палео-еврейских письмах. Он дитурется I веком до нашей эры.
• 8HevXII gr — датированный I веком CE, включает в себя три фрагмента, опубликованных отдельно.
  • Se2grXII (LXXIEJ 12) содержит тетраграмматон в 1 месте
  • 8HevXII a (LXXVTS 10a) в 24 местах, полностью или частично.
  • 8HevXII b (LXXVTS 10b) в 4 местах.
• Оксиринхский папирус 5101 — содержит фрагменты Книги Псалмов. Он был датирован между 50 и 150 годами н. э.
• 4QpapLXXLevb — содержит фрагменты Книги Левит, главы 1—5. В двух стихах: 3:12; 4:27, тетраграмматон появляется в виде ΙΑΩ. Эта рукопись датируется I веком до нашей эры.
• Оксиринхский папирус 1007 — эта пергаментная рукопись содержит Бытие 2 и 3. Имя Бога написано двойным йодом. Она палеографически принадлежит к III веку.
• Codex Marchalianus — Имя Бога в маргинальных заметках записано греческими буквами ΠΙΠΙ, в самом тексте оно записано как ΙΑΩ. Это греческая рукопись VI века.
• Тейлор-Шехтер 12.182 — рукопись Гексапла с тетраграмматоном греческими буквами ΠΙΠΙ. VII век.
• Ambrosiano O 39 sup. — последняя греческая рукопись, содержащая имя Бога, — это Гексапла Оригена, передающая среди других переводов текст Септуагинты. Этот кодекс дошёл до нас с конца IX века и хранится в Амброзианской библиотеке.

В некоторых более ранних греческих копиях Библии, переведённых во II веке н. э. Симмахом и Акилой из Синопы, также используется тетраграмматон. Он содержится в следующих рукописях:

• Папирус Vindobonensis Greek 39777, P.Vindob.G.39777 — датируется концом III века или началом IV века.
• AqTaylor, это рукопись Септуагинты, датированная серединой V века, но не позднее начала VI века.
• AqBurkitt — рукопись-палимпсест Септуагинты, датируется концом V века или началом VI века.

 

[JLG]

Few seem to know that. What a shame.

- Yes and this because a coalition of religions have been working together to eliminate God's name!

- They will pay for that on time!

- God will reward them for this crime against him!

- And the reward will be adapted to its seriousness!

- And I wouldn't like to be in their shoes!

 

[JLG]

John 1:10

He was
ἦν (ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῷ (tō)
Article - Dative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

world,
κόσμῳ (kosmō)
Noun - Dative Masculine Singular

• In the world (en to kosmo) = preposition and definite article and noun
• Into the world (eis ton kosmon) = preposition and definite article and noun
• 5 (preposition and noun) / 5 (preposition and definite article and noun)

Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

and [though]
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

world
κόσμος (kosmos)
Noun - Nominative Masculine Singular
Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

• As usual the world (ho kosmos) = definite article and noun

was made
ἐγένετο (egeneto)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

through
δι’ (di’)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

Him,
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

world
κόσμος (kosmos)
Noun - Nominative Masculine Singular
Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

• As usual the world (ho kosmos) = definite article and noun

{did} not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

recognize
ἔγνω (egnō)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

Him.
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

[JLG]

John 1:11

• There is nothing to analyze!

John 1:12

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

to
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

all who
ὅσοι (hosoi)
Personal / Relative Pronoun - Nominative Masculine Plural
Strong's 3745: How much, how great, how many, as great as, as much. By reduplication from hos; as As.

did receive
ἔλαβον (elabon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 2983: (a) I receive, get, (b) I take, lay hold of.

Him,
αὐτόν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

to those
τοῖς (tois)
Article - Dative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

who believed
πιστεύουσιν (pisteuousin)
Verb - Present Participle Active - Dative Masculine Plural
Strong's 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.

in
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

name,
ὄνομα (onoma)
Noun - Accusative Neuter Singular
Strong's 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

He gave
ἔδωκεν (edōken)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

the right
ἐξουσίαν (exousian)
Noun - Accusative Feminine Singular
Strong's 1849: From exesti; privilege, i.e. force, capacity, competency, freedom, or mastery, delegated influence.

to become
γενέσθαι (genesthai)
Verb - Aorist Infinitive Middle
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

children
τέκνα (tekna)
Noun - Accusative Neuter Plural
Strong's 5043: A child, descendent, inhabitant. From the base of timoria; a child.

• Children (tekna) = plural name = not in the study

of God—
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

• Of God (theou) = genitive = not in the study

 

[JLG]

John 1:13

[children]
οἳ (hoi)
Personal / Relative Pronoun - Nominative Masculine Plural
Strong's 3739: Who, which, what, that.

born
ἐγεννήθησαν (egennēthēsan)
Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's 1080: From a variation of genos; to procreate; figuratively, to regenerate.

not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

of
ἐξ (ex)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

blood,
αἱμάτων (haimatōn)
Noun - Genitive Neuter Plural
Strong's 129: Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.

nor
οὐδὲ (oude)
Conjunction
Strong's 3761: Neither, nor, not even, and not. From ou and de; not however, i.e. Neither, nor, not even.

of
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

[the] desire
θελήματος (thelēmatos)
Noun - Genitive Neuter Singular
Strong's 2307: An act of will, will; plur: wishes, desires. From the prolonged form of ethelo; a determination, i.e. choice or inclination.

[or]
οὐδὲ (oude)
Conjunction
Strong's 3761: Neither, nor, not even, and not. From ou and de; not however, i.e. Neither, nor, not even.

will
θελήματος (thelēmatos)
Noun - Genitive Neuter Singular
Strong's 2307: An act of will, will; plur: wishes, desires. From the prolonged form of ethelo; a determination, i.e. choice or inclination.

of man,
ἀνδρὸς (andros)
Noun - Genitive Masculine Singular
Strong's 435: A male human being; a man, husband. A primary word; a man.

but [born]
ἀλλ’ (all’)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

of
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

God.
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

• Here we get three times preposition and noun
• Of blood (ex haimaton) = preposition and noun
• Of (the) desire (ek thelematos) = preposition and noun
• Of God (ek theou) = preposition and noun
• 8 (preposition and noun) / 5 (preposition and definite article and noun)

 

[JLG]

John 1:14

The
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Word
Λόγος (Logos)
Noun - Nominative Masculine Singular
Strong's 3056: From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.

• As usual the Word (ho Logos) = definite article and noun

became
ἐγένετο (egeneto)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

flesh
σὰρξ (sarx)
Noun - Nominative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.

• This case is interesting because it is exactly like in John 1:1!
• In John 1:1 we have was God (English translation) = a noun ( in Greek) = indefinite article and noun (in English)
• And here we have became flesh (English translation) = a noun (in Greek) = indefinite article and noun in English) = flesh, body, human nature, materiality, kindred = we could say a body = it can be expressed in English by an adjective = human nature like divine nature = being like!

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

made His dwelling
ἐσκήνωσεν (eskēnōsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4637: To dwell as in a tent, encamp, have my tabernacle. From skenos; to tent or encamp, i.e. to occupy or, to reside.

among
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

us.
ἡμῖν (hēmin)
Personal / Possessive Pronoun - Dative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

We have seen
ἐθεασάμεθα (etheasametha)
Verb - Aorist Indicative Middle - 1st Person Plural
Strong's 2300: A prolonged form of a primary verb; to look closely at, i.e. perceive; by extension to visit.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

glory,
δόξαν (doxan)
Noun - Accusative Feminine Singular
Strong's 1391: From the base of dokeo; glory, in a wide application.

[the] glory
δόξαν (doxan)
Noun - Accusative Feminine Singular
Strong's 1391: From the base of dokeo; glory, in a wide application.

of
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

[the] one and only Son
μονογενοῦς (monogenous)
Adjective - Genitive Masculine Singular
Strong's 3439: Only, only-begotten; unique. From monos and ginomai; only-born, i.e. Sole.

from
παρὰ (para)
Preposition
Strong's 3844: Gen: from; dat: beside, in the presence of; acc: alongside of.

[the] Father,
Πατρός (Patros)
Noun - Genitive Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

• From (the) Father (para Patros) = preposition and noun
• 9 (preposition and noun) / 5 (preposition and definite article and noun)

full
πλήρης (plērēs)
Adjective - Nominative Masculine Singular
Strong's 4134: Full, abounding in, complete, completely occupied with. From pletho; replete, or covered over; by analogy, complete.

of grace
χάριτος (charitos)
Noun - Genitive Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

truth.
ἀληθείας (alētheias)
Noun - Genitive Feminine Singular
Strong's 225: From alethes; truth.

 

[JLG]

John 1:15: nothing about the study!

John 1:16

From
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

fullness
πληρώματος (plērōmatos)
Noun - Genitive Neuter Singular
Strong's 4138: From pleroo; repletion or completion, i.e. what fills, or what is filled.

we
ἡμεῖς (hēmeis)
Personal / Possessive Pronoun - Nominative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

{have} all
πάντες (pantes)
Adjective - Nominative Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

received
ἐλάβομεν (elabomen)
Verb - Aorist Indicative Active - 1st Person Plural
Strong's 2983: (a) I receive, get, (b) I take, lay hold of.

grace
χάριν (charin)
Noun - Accusative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

• Grace (charin) = noun = indefinite article and noun = grace (in general)

upon
ἀντὶ (anti)
Preposition
Strong's 473: A primary particle; opposite, i.e. Instead or because of.

grace.
χάριτος (charitos)
Noun - Genitive Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

• Upon grace (anti charitos) = preposition and noun
• 10 (preposition and noun) / 5 (preposition and definite article and noun)

 

[JLG]

John 1:17

For
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Law
νόμος (nomos)
Noun - Nominative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

• As usual the Law (ho nomos) = definite article and noun!

was given
ἐδόθη (edothē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

through
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

Moses;
Μωϋσέως (Mōuseōs)
Noun - Genitive Masculine Singular
Strong's 3475: Or Moses, or Mouses of Hebrew origin; Moseus, Moses, or Mouses, the Hebrew lawgiver.

• Through Moses (dia mouseos) = preposition and noun
• 11 (preposition and noun) / 5 (preposition and definite article and noun)

grace
χάρις (charis)
Noun - Nominative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

• Grace (charis) = noun = indefinite article and noun (or in general)

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

truth
ἀλήθεια (alētheia)
Noun - Nominative Feminine Singular
Strong's 225: From alethes; truth.

• Truth (aletheia) = noun = indefinite article and noun (or in general)

came
ἐγένετο (egeneto)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

through
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ.
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

• Through Jesus Christ (dia Iesou Christou) = preposition and noun
• 12 (preposition and noun) / 5 (preposition and definite article and noun)

 

[JLG]

John 1:18

No one
οὐδεὶς (oudeis)
Adjective - Nominative Masculine Singular
Strong's 3762: No one, none, nothing.

has ever seen
ἑώρακεν (heōraken)
Verb - Perfect Indicative Active - 3rd Person Singular
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

God,
Θεὸν (Theon)
Noun - Accusative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

[but the] one and only Son,
μονογενὴς (monogenēs)
Adjective - Nominative Masculine Singular
Strong's 3439: Only, only-begotten; unique. From monos and ginomai; only-born, i.e. Sole.

[ who is Himself ] God
Θεὸς (Theos)
Noun - Nominative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

[and]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

is
ὢν (ōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

at
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Father’s
Πατρὸς (Patros)
Noun - Genitive Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

side,
κόλπον (kolpon)
Noun - Accusative Masculine Singular
Strong's 2859: Apparently a primary word; the bosom; by analogy, a bay.

has made [Him] known.
ἐξηγήσατο (exēgēsato)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 1834: To lead, show the way; met: I unfold, narrate, declare. From ek and hegeomai; to consider out, i.e. Rehearse, unfold.

= 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.

John 1:18 - Wikipedia

In the original Greek according to Westcott-Hort this verse is:

Θεὸν οὐδεὶς ἑώρακε πώποτε· ὁ μονογενὴς θεὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο.

Θεὸν = accusative singular of theos = a deity, a god, God

• THUS WE GET GOD = NOUN = ACCUSATIVE FORM

• AND WE ALSO GET ὁ μονογενὴς θεὸς = THE AND ADJECTIVE AND NOUN =
• THE / MONOGENES / GOD = in the translation they separate one and only son, (who is himself) God = but in the original there is no separation = the and an adjective (one and only son) and god! = there is a big difference!
• IN ANY CASE WE CAN SEE THERE ARE 2 BEINGS WHO ARE DIFFERENT AND THEY ARE NEXT TO EACH OTHER!

Monogenēs - Wikipedia​

• Monogenes (μονογενής) has two primary definitions, "pertaining to being the only one of its kind within a specific relationship" and "pertaining to being the only one of its kind or class, unique in kind".

Monogenes: “Only Begotten” or “One of a Kind”? | Christian Library

Monogenes: “Only Begotten” or “One of a Kind”?​

μονογενης​

In more recent times some scholars have advanced the view that the Greek word μονογενης (monogenes) does not mean ‘only begotten’; as in the Authorised (King James) Version, but ‘one of a kind’ or ‘unique’ or something equivalent which omits the concept of ‘begotten’.[1] This article considers whether the concept of ‘begetting’ or ‘derivation by birth’ properly belongs to μονογενης, or whether the word simply means ‘one of a kind’ or ‘unique’. Both the etymology and usage of μονογενης are examined. It is concluded that the concept of ‘begetting’ or ‘derivation by birth’ does properly belong to μονογενης, so that it is correctly translated ‘only begotten’, and that translations which omit the concept of ‘begotten’ are probably driven more by a theological motive than by impartial consideration of the evidence.

• THERE IS ANOTHER BIG PROBLEM, I SHOULD SAY A HUGE PROBLEM!
• MONOGENES IS A COMBINATION OF MONO AND GENES
• MONO = ONE, SINGLE, LONE
• GENES = GENERATION, BIRTH, GENDER
• IMAGINE A GOD WHO IS BORN!

• Let’s have a look at the translations in Biblehub:
• but the one and only Son, who is himself God
• But the unique One, who is himself God
• the only God
• but the one and only Son, who is Himself God
• The only begotten God
• the only begotten Son
• The only begotten Son
• God the only Son
• the only begotten God
• the only begotten God
• the only begotten God
• the [One and] only begotten God [that is, the unique Son]
• The one and only Son, who is himself God
• The One and Only Son
• the only begotten Son
• The Only Begotten God
• The only Son, who is truly God
• the only begotten Son
• the only begotten Son
• God's only Son
• The only Son
• The unique God
• the only begotten God
• but the one and only Son
• The only Son, God
• The only one, himself God
• It is God the only Son
• The only Son
• the only begotten Son
• the only Son
• The only born Son
• the only begotten Son

οὐδεὶς = no one, nobody, none, nothing, no

Ἑώρακε = 3rd person singular Perfect active indicative from ὁράω = see, look upon, experience


Πώποτε = (Epic, always with a negative) never yet. (later also without a negative) ever (at any time)

Ὁ = masculine article (singular)

Μονογενὴς = being the only member of a kin or kind / only-begotten of the Father

Θεὸς = a deity, a god, God

Ὢν = present participle of εἰμί (eimí) actual, real

Εἰς = into

Τὸν = (definite) accusative masculine singular of o (the)

κόλπον = accusative singular of kólpos = bosom, lap / womb /
a fold in fabric around the bosom / any hollow space, pocket /

especially of water, the hollow between waves / gulf, bay, creek


Τοῦ = masculine / neuter genitive singular of O

Πατρός = genitive singular of pater = father

Ἐκεῖνος = (demonstrative) that / (of place, to indicate something farther from the speaker) there / (of time, to indicate something farther in the past) /
(to indicate something previously mentioned) /(in contrast to οὗτος (hoûtos) the former) /

(of someone or something famous or infamous)

Ἐξηγήσατο = narration / interpretation / explanation

 

[JLG]

Μονογενής in the Church Fathers: A Response to Kevin Giles, Part 2​

Μονογενής in the Church Fathers: A Response to Kevin Giles, Part 2​

The Meaning of Monogenēs as an Ordinary Greek Word—According to the Church Fathers

I begin by observing that Giles says the church fathers took μονογενής to mean “unique” “as we would expect if modern discussion on the meaning of this word are correct.” But as Giles acknowledges, this is “modern discussion.” Why would we expect the church fathers to follow a modern scholarly assessment of an ancient Greek word? It wasn’t until the late 19th century (B. F. Westcott) and mid-20th century (Francis Marion Warden and Dale Moody) that scholars began to question the translation “only begotten” in the New Testament. More recently Gerard Pendrick has done so in a significant 1995 article published in New Testament Studies. Prior to the late 19th century, at least since the time of Jerome and even earlier, the term in its five Johannine instances was rendered into Latin as unigenitus (“only begotten”). Even the revisionist scholars (Westcott, Warden, and Moody) admitted that at least in the fourth-century church fathers, if not by the Council of Nicaea (325) definitely by the First Council of Constantinople (381), the term μονογενής began to take on the meaning “only begotten” in Greek patristic literature. Pendrick thinks the shift from “unique” to “only begotten” began much earlier, in the writings of the second century apologists. Just because most modern scholars think μονογενής meant “unique” in extra-biblical Greek prior to the New Testament and in the New Testament itself, that does not warrant the assumption that that is what it meant for Athanasius and the Cappadocian fathers. This is just an initial observation that doesn’t prove Giles wrong, but it throws doubt on his working assumption.

But let’s dig in and see what the Greek-speaking church fathers actually said they believed was the meaning of μονογενής. We don’t have to speculate. They explicitly addressed the question. Now, they may be wrong in their own assessment of their language. That’s not out of the realm of possibility. Native speakers sometimes misunderstand their own language, especially if they have an agenda, and the church fathers certainly had an agenda. But we aren’t addressing the meaning of μονογενής in Greek. We are addressing what the church fathers thought it meant.

Well, the Greek-speaking church fathers routinely defined the term as meaning “only begotten” with the implication of having no siblings. When they said this, they even made it clear that they were referring to “common usage” apart from its specialized use in Trinitarian discourse. For example, here is what Basil of Caesarea says about the term:

“In common usage μονογενής does not designate the one who comes from only one person [as the Arian Eunomius wanted to argue], but the one who is the only one begotten (ὁ μόνος γεννηθείς) …. If your [Eunomius’s] opinions were to prevail, it would be necessary for the entire world to re-learn this term, that the name ‘only-begotten’ does not indicate a lack of siblings but the absence of a pair of procreators” (Basil, Against Eunomius 2.20-21; PG 29.616-17; FoC 122, pp. 159, 161).

It should not go unnoticed that Basil and Eunomius agreed that the -γενης stem means “begotten.” Their disagreement was over the meaning of the μονο- stem. Eunomius wanted to take it to mean “of one” so that μονογενής would then mean “begotten from only one person.” But Basil said “the entire world” knows μονογενής means “the only one begotten,” with the implication that the person so designated has no siblings.

The church fathers understood the word μονογενής, as an ordinary Greek word, as involving notions of “begetting,” “procreation,” and “offspring.” It didn’t just mean “unique” but “only child.” This can be seen in their analysis of two contrasting biblical titles for Christ, μονογενής (“only begotten”) and πρωτότοκος (“firstborn”). The church fathers thought μονογενής carried the implication of not having any siblings, and as therefore contradictory with the term πρωτότοκος, which does imply siblings because the firstborn is first in a series. The two terms are contradictory because you can’t be both “only begotten” and “firstborn.” If you are the firstborn, that means you have siblings, and therefore you aren’t an only child. Here are two quotes where the church fathers say just that:

“The term μονογενής is used where there are no brethren, but πρωτότοκος because of brethren” (Athanasius, Against the Arians 2.62; NPNF2 4.382).

“Who does not know how great is the difference in signification between the term μονογενής and πρωτότοκος? For πρωτότοκος implies brethren, and μονογενής implies that there are no other brethren. Thus the πρωτότοκος is not μονογενής, for certainly πρωτότοκος is the first-born among brethren, while he who is μονογενής has no brother; for if he were numbered among brethren he would not be only-begotten” (Gregory of Nyssa, Against Eunomius 2.7-8; NPNF2 5.112; Refutatio confessionis Eunomii §76 in Gregorii Nysseni Opera, vol. 2, ed. Jaeger [Leiden: Brill, 1960]).

Of course, the New Testament does apply both terms to Christ, so the church fathers had to deal with this apparent contradiction. They resolved it by arguing that the term μονογενής (“only begotten”) is applicable to the Son absolutely, as he is in himself, apart from creation and new creation, while the title πρωτότοκος (“firstborn”) is applicable to the Son relatively, as the “firstborn of all creation” (Col 1:15), “the firstborn from the dead” (Col 1:18), “the firstborn among many brethren” (Rom 8:29), that is, as he exists, not absolutely and immanently, but in relation to creation and new creation. This argument is made by Athanasius (Against the Arians 2.62-64; NPNF2 4.382-83) and Gregory of Nyssa (On Christian Perfection to the Monk Olympios, in Gregorii Nysseni Opera, vol. 8.1, ed. Jaeger [Leiden: Brill, 1963], pp. 200-202).

But the point at present is not how they resolved the apparent contradiction, but the fact that they thought it was an apparent contradiction in the first place. The apparent contradiction arose from what to them were the lexical realities of the meanings of these two words: μονογενής (“only begotten”) and πρωτότοκος (“firstborn”).

 

[JLG]

John 1:19

• Nothing to analyze!

John 1:20

He did not refuse to confess,
ὡμολόγησεν (hōmologēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 3670: From a compound of the base of homou and logos; to assent, i.e. Covenant, acknowledge.

but
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

openly declared,
ὡμολόγησεν (hōmologēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 3670: From a compound of the base of homou and logos; to assent, i.e. Covenant, acknowledge.

“I
Ἐγὼ (Egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

am
εἰμὶ (eimi)
Verb - Present Indicative Active - 1st Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Christ.”
Χριστός (Christos)
Noun - Nominative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

• As usual, the Christ (ho Christos) = definite article and noun

 

[JLG]

John 1:21

“Then
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

who [are you]?”
Τί (Ti)
Interrogative / Indefinite Pronoun - Nominative Neuter Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

they inquired.
ἠρώτησαν (ērōtēsan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 2065: Apparently from ereo; to interrogate; by implication, to request.

“Are
εἶ (ei)
Verb - Present Indicative Active - 2nd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

you
σὺ (sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

Elijah?”
Ἠλίας (Ēlias)
Noun - Nominative Masculine Singular
Strong's 2243: Elijah, the prophet. Of Hebrew origin; Helias, an Israelite.

• Elijah (Elias) = proper noun

He said,
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

“I am
εἰμί (eimi)
Verb - Present Indicative Active - 1st Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

not.”
Οὐκ (Ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

“Are
εἶ (ei)
Verb - Present Indicative Active - 2nd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

you
σύ (sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

the
Ὁ (Ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Prophet?”
προφήτης (prophētēs)
Noun - Nominative Masculine Singular
Strong's 4396: From a compound of pro and phemi; a foreteller; by analogy, an inspired speaker; by extension, a poet.

• The Prophet (ho prophetes) = definite article and noun

He answered,
ἀπεκρίθη (apekrithē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 611: From apo and krino; to conclude for oneself, i.e. to respond; by Hebraism to begin to speak.

“No.”
Οὔ (Ou)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

 

[JLG]

John 1:22


So
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

they said
Εἶπαν (Eipan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

to him,
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“Who
Τίς (Tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

are you?
εἶ (ei)
Verb - Present Indicative Active - 2nd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

We need
δῶμεν (dōmen)
Verb - Aorist Subjunctive Active - 1st Person Plural
Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

an answer
ἀπόκρισιν (apokrisin)
Noun - Accusative Feminine Singular
Strong's 612: An answer, reply. From apokrinomai; a response.

• An answer (apokrisin) = noun = indefinite article and noun

for those
τοῖς (tois)
Article - Dative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

who sent
πέμψασιν (pempsasin)
Verb - Aorist Participle Active - Dative Masculine Plural
Strong's 3992: To send, transmit, permit to go, put forth.

us.
ἡμᾶς (hēmas)
Personal / Possessive Pronoun - Accusative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

What
τί (ti)
Interrogative / Indefinite Pronoun - Accusative Neuter Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

do you say
λέγεις (legeis)
Verb - Present Indicative Active - 2nd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

about
περὶ (peri)
Preposition
Strong's 4012: From the base of peran; properly, through, i.e. Around; figuratively with respect to; used in various applications, of place, cause or time.

yourself?”
σεαυτοῦ (seautou)
Personal / Possessive Pronoun - Genitive Masculine 2nd Person Singular
Strong's 4572: Of yourself.