Big thanks to a good friend.
ἀρχή, ῆς, ἡ (Hom.+) 1. the commencement of someth. as an action, process, or state of being, beginning, i.e. a point of time at the beginning of a duration. a. gener. (opp. τέλος; cp. Diod. S. 16, 1, 1 ἀπ᾿ ἀρχῆς μέχρι τοῦ τέλους; Ael. Aristid. 30, 24 K.=10 p. 123 D.: ἐξ ἀ. εἰς τέλος; Appian, Bell. Civ. 5, 9, §36; Wsd 7:18) B 1:6; IEph 14:1; IMg 13:1; IRo 1:2, cp. vs. 1. W. gen. foll. (OGI 458, 10 life) ἡμέρας ὀγδόης B 15:8; ἡμερῶν (2 Km 14:26) Hb 7:3; τῶν σημείων first of the signs J 2:11 (ἀ. τοῦ ἡμετέρου δόγματος Orig., C. Cels. 2, 4, 20; cp. Isocr., Paneg. 10:38 Blass ἀλλ᾿ ἀρχὴν μὲν ταύτην ἐποιήσατο τ. εὐεργεσιῶν, τροφὴν τοῖς δεομένοις εὑρεῖν=but [Athens] made this the starting point of her benefactions: to provide basic needs for livelihood; Pr 8:22; Jos., Ant. 8, 229 ἀ. κακῶν); ὠδίνων Mt 24:8; Mk 13:8; κακῶν ISm 7:2. As the beginning, i.e. initial account, in a book (Ion of Chios [V BC] 392 fgm. 24 Jac. [=Leurini no. 114] ἀρχὴ τοῦ λόγου; Polystrat. p. 28; Diod. S. 17, 1, 1 ἡ βύβλος τὴν ἀ. ἔσχε ἀπὸ . . .; Ael. Aristid. 23, 2 K.=42 p. 768 D.: ἐπ᾿ ἀρχῇ τοῦ συγγράμματος; Diog. L. 3, 37 ἡ ἀρχὴ τῆς Πολιτείας; cp. Sb 7696, 53; 58 [250 AD]) ἀ. τοῦ εὐαγγελίου Ἰ. Χ. Beginning of the gospel of J. C. Mk 1:1 (cp. Hos 1:2 ἀ. λόγου κυρίου πρὸς Ὡσηέ; s. RHarris, Exp. 8th ser., 1919, 113–19; 1920, 142–50; 334–50; FDaubanton, NThSt 2, 1919, 168–70; AvanVeldhuizen, ibid., 171–75; EEidem, Ingressen til Mkevangeliet: FBuhl Festschr. 1925, 35–49; NFreese, StKr 104, ’32, 429–38; AWikgren, JBL 61, ’42, 11–20 [ἀρχή=summary]; LKeck, NTS 12, ’65/66, 352–70). ἀ. τῆς ὑποστάσεως original commitment Hb 3:14. ἀρχὴν ἔχειν w. {p. 138} gen. of the inf. begin to be someth. IEph 3:1. ἀρχὴν λαμβάνειν begin (Polyb.; Aelian, VH 2, 28; 12, 53; Diog. L., Prooem. 3, 4; Sext. Emp., Phys. 1, 366; Philo, Mos. 1, 81) λαλεῖσθαι to be proclaimed at first Hb 2:3; cp. IEph 19:3.—W. prep. ἀπ᾿ ἀρχῆς from the beginning (Paus. 3, 18, 2; SIG 741, 20; UPZ 160, 15 [119 BC]; BGU 1141, 44; JosAs 23:4; Jos., Ant. 8, 350; 9, 30) J 6:64 v.l.; 15:27; 1J 2:7, 24; 3:11; 2J 5f; Ac 26:4; MPol 17:1; Hs 9, 11, 9; Dg 12:3. οἱ ἀπ᾿ ἀ. αὐτόπται those who fr. the beginning were eyewitnesses Lk 1:2. Also ἐξ ἀρχῆς (Diod. Sic. 18, 41, 7; Appian, Bell. Civ. 5, 45 [189]; SIG 547 9; 634, 4; UPZ 185 II 5; PGen 7, 8; BGU 1118, 21; Jos., Bell. 7, 358) J 6:64; 16:4; 1 Cl 19:2; Pol 7:2; Dg 2:1. πάλιν ἐξ ἀ. (Ael. Aristid. 21, 10 K.=22 p. 443 D.; SIG 972, 174) again fr. the beginning (=afresh, anew; a common expr., Renehan ’75, 42) B 16:8. ἐν ἀρχῇ (Diod. S. 19, 110, 5; Palaeph. p. 2, 3; OGI 56, 57; PPetr II, 37, 2b verso, 4; PTebt 762, 9; POxy 1151, 15; BGU 954, 26; ViHab 14 [p. 87, 4 Sch.]) at the beginning, at first Ac 11:15; AcPlCor 2:4. ἐν ἀ. τοῦ εὐαγγελίου when the gospel was first preached Phil 4:15; sim., word for word, w. ref. to beg. of 1 Cor: 1 Cl 47:2.—τὴν ἀ. J 8:25, as nearly all the Gk. fathers understood it, is emphatically used adverbially=ὅλως at all (Plut., Mor. 115b; Dio Chrys. 10 [11], 12; 14 [31], 5; 133; Lucian, Eunuch. 6 al.; Ps.-Lucian, Salt. 3; POxy 472, 17 [c. 130 AD]; Philo, Spec. Leg. 3, 121; Jos., Ant. 1, 100; 15, 235 al.; as a rule in neg. clauses, but the negation can inhere in the sense: 48th letter of Apollonius of Tyana [Philostrat. I 356, 17]; Philo, Abrah. 116, Decal. 89; Ps.-Clem., Hom. 6, 11; without art. ApcSed 10:3; cp. Hs 2:5 cj. by W., endorsed by Joly; s. Field, Notes, 93f) τὴν ἀ. ὅτι καὶ λαλῶ ὑμῖν (how is it) that I even speak to you at all? But s. B-D-F §300, 2. More prob. the mng. is somewhat as follows: What I said to you from the first (so NT in Basic English; sim. REB et al.; cp. τὴν ἀρχήν ‘at the beginning’ Thu 2, 74, 2; s. also RFunk, HTR 51, ’58, 95–100; B-D-F §300, 2, but appeal to P is specious, s. EMiller, TZ 36, ’80, 261). b. beginning, origin in the abs. sense (ἀ. τῆς τῶν πάντων ὑποστάσεως Orig. C. Cels. 6, 65, 4) ἀ. πάντων χαλεπῶν Pol 4:1; ἀ. κακῶν ISm 7:2 (cp. 1 Ti 6:10, which has ῥίζα for ἀ., and s. e.g. Ps 110:10; Sir 10:13); ἀ. κόσμου B 15:8; ἀ. πάντων PtK 2, p. 13, 21. ἀπ᾿ ἀρχῆς fr. the very beginning (Is 43:13; Wsd 9:8; 12:11; Sir 24:9 al.; PsSol 8:31; GrBar 17:2) Mt 19:4, 8; J 8:44; 1J 1:1 (of the hist. beg. of Christianity: HWendt, D. Johannesbriefe u. d. joh. Christent. 1925, 31f; HWindisch, Hdb. ad loc.; difft. HConzelmann, RBultmann Festschr., ’54, 194–201); 3:8; 2 Th 2:13; ὁ ἀπ᾿ ἀ. 1J 2:13f; Dg 11:4; οἱ ἀπ᾿ ἀ. those at the very beginning, the first people 12:3; τὰ ἀπ᾿ ἀ. γενόμενα 1 C1 31:1; ἀπ᾿ ἀ. κτίσεως Mk 10:6; 13:19; 2 Pt 3:4 (on ἀ. κτίσεως cp. En 15:9); ἀπ᾿ ἀ. κόσμου Mt 24:21. Also ἐξ ἀ. (X., Mem. 1, 4, 5; Ael. Aristid. 43, 9 K.=1 p. 3 D. [of the existence of Zeus]; TestAbr A 15 p. 96, 11 [Stone p. 40]; B 4 p. 109, 7 [St. p. 66]; Ath., R. 16, p. 67, 18; Philo, Aet. M. 42, Spec. Leg. 1 300; Did., Gen. 50, 1) Dg 8:11; ἐν ἀ. in the beginning (Simplicius in Epict. p. 104, 2; Did., Gen. 29, 25 al.) J 1:1f; ἐν ἀ. τῆς κτίσεως B 15:3. κατ᾿ ἀρχάς in the beg. Hb 1:10 (Ps 101:26; cp. Hdt. 3, 153 et al.; Diod. S.; Plut.; Philo, Leg. All. 3, 92, Det. Pot. Insid. 118; Ps 118:152; Just., D. 2, 3).
2. one with whom a process begins, beginning fig., of pers. (Gen 49:3 Ῥουβὴν σὺ ἀρχὴ τέκνων μου; Dt 21:17): of Christ Col 1:18. W. τέλος of God or Christ Rv 1:8 v.l.; 21:6; 22:13 (Hymn to Selene 35 ἀ. καὶ τέλος εἶ: Orphica p. 294, likew. PGM 4, 2836; 13, 362; 687; Philo, Plant Jos., Ant. 8, 280; others in Rtzst., Poim. 270ff and cp. SIG 1125, 7–11 Αἰών, . . . ἀρχὴν μεσότητα τέλος οὐκ ἔχων, expressed from the perspective of historical beginning).
3. the first cause, the beginning (philos. t.t. ODittrich, D. Systeme d. Moral I 1923, 360a, 369a;—Ael. Aristid. 43, 9 K.=1 p. 3 D.: ἀρχὴ ἁπάντων Ζεύς τε καὶ ἐκ Διὸς πάντα; Jos., C. Ap. 2, 190 God as ἀρχὴ κ. μέσα κ. τέλος τῶν πάντων [contrast SIG 1125, 10f]) of Christ ἡ ἀ. τῆς κτίσεως Rv 3:14; but the mng. beginning=‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the Ἀρχή of Creation: JTS 27, 1926, 160–77). [ὁ γὰ]ρ πρ (=πατὴρ) [ἀρ]|χή ἐ[σ]τ̣[ιν τῶν μ]ελλόν|των for the Father is the source of all who are to come into being in contrast to the προπάτωρ, who is without a beginning Ox 1081, 38f (SJCh 91, 1 ἀρχή; on the context, s. WTill, TU 60/5, ’55 p. 57).
4. a point at which two surfaces or lines meet, corner (from the perspective of an observer the object appears to begin at that point), pl. corners of a sheet Ac 10:11; 11:5 (cp. Hdt. 4, 60; Diod. S. 1, 35, 10).
5. a basis for further understanding, beginning τὰ στοιχεῖα τῆς ἀ. elementary principles Hb 5:12 (perh. w. an element of gentle satire: ‘the discrete items or ABC’s that compose the very beginning [of divine instructions]’; cp. MKiley, SBLSP 25, ’86, 236–45, esp. 239f). ὁ τῆς ἀ. τοῦ Χ. λόγος elementary Christian teaching 6:1.
6. an authority figure who initiates activity or process, ruler, authority (Aeschyl., Thu. et al.; ins; pap, e.g. PHal 1, 226 μαρτυρείτω ἐπὶ τῇ ἀρχῇ καὶ ἐπὶ τῷ δικαστηρίῳ; Gen 40:13, 21; 41:13; 2 Macc 4:10, 50 al., s. Magie 26; so as a loanw. in rabb. ἀ. = νόμιμος ἐπιστασία Did., Gen. 60, 9) w. ἐξουσία Lk 20:20; pl Oenomaus in Eus., PE 6, 7, 26 ἀρχαὶ κ. ἐξουσίαι; 4 Macc 8:7; Jos., Ant. 4, 220) Lk 12:11; Tit 3:1; MPol 10:2 (αἱ ἀρχαί can also be the officials as persons, as those who took part in the funeral procession of Sulla: Appian, Bell. Civ. 1, 106 §497.—The same mng. 2, 106 §442; 2, 118 §498 al. Likewise Diod. S. 34+35 fgm. 2, 31).—Also of angelic or transcendent powers, since they were thought of as having a political organization (Damascius, Princ. 96 R.) Ro 8:38; 1 Cor 15:24; Eph 1:21; 3:10; 6:12; Col 1:16; 2:10, 15; AcPl Ha 1, 7. Cp. TestJob 49, 2; Just., D. 120, 6 end.
7. the sphere of one’s official activity, rule, office (Diod. S. 3, 53, 1; Appian, Bell. Civ. 1, 13 §57; Jos., C. Ap. 2, 177, Ant. 19, 273), or better domain, sphere of influence (Diod. S. 17, 24, 2; Appian, Syr. 23 §111; Arrian, Anab. 6, 29, 1; Polyaen. 8:55; Procop. Soph., Ep. 139) of angels Jd 6. Papias (4 v.l. for ἄρχω).—S. the lit. on ἄγγελος and HSchlier, Mächte u. Gewalten im NT: ThBl 9, 1930, 289–97.—DDD 144–50 (‘Archai’). EDNT. DELG s.v. ἄρχω D. M-M. TW. Sv.
Thanks for the information, a question on this topic, "the beginning of the creation of God" is a partitive genitive?
ReplyDeleteNo, déjate de necedad. No es partitivo.
DeleteGregory K. Beale, a commentator who published a huge work on Revelation, says that it is best to understand the genitive in Rev. 3:14 as a partitive genitive.
ReplyDeleteHello I came across a guy who had this to say about Revelation 3:14:
ReplyDeleteRev 3:14
Lexicon
To the
τῷ (tō)
Article - Dative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
angel
ἀγγέλῳ (angelō)
Noun - Dative Masculine Singular
Strong's Greek 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.
of the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
church
ἐκκλησίας (ekklēsias)
Noun - Genitive Feminine Singular
Strong's Greek 1577: From a compound of ek and a derivative of kaleo; a calling out, i.e. a popular meeting, especially a religious congregation.
in
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.
Laodicea
Λαοδικείᾳ (Laodikeia)
Noun - Dative Feminine Singular
Strong's Greek 2993: From a compound of laos and dike; Laodicia, a place in Asia Minor.
write:
γράψον (grapson)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's Greek 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.
These [are]
Τάδε (Tade)
Demonstrative Pronoun - Accusative Neuter Plural
Strong's Greek 3592: This here, this, that, he, she, it.
the words
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.
of the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
Amen,
Ἀμήν (Amēn)
Hebrew Word
Strong's Greek 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.
the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
faithful
πιστὸς (pistos)
Adjective - Nominative Masculine Singular
Strong's Greek 4103: Trustworthy, faithful, believing. From peitho; objectively, trustworthy; subjectively, trustful.
and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.
TRUE
ἀληθινός (alēthinos)
Adjective - Nominative Masculine Singular
Strong's Greek 228: True (lit: made of truth), real, genuine. From alethes; truthful.
Witness,
μάρτυς (martys)
Noun - Nominative Masculine Singular
Strong's Greek 3144: A witness (judicially) or figuratively (genitive case); by analogy, a 'martyr'.
the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
Originator
ἀρχὴ (archē)
Noun - Nominative Feminine Singular
Strong's Greek 746: From archomai; a commencement, or chief.
of God’s
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
creation.
κτίσεως (ktiseōs)
Noun - Genitive Feminine Singular
Strong's Greek 2937: From ktizo; original formation.
Part 2 of his comments:
ReplyDeletenow... The part of the text that has been the focus..hH ARCH THS KTISEWS TOU
QEOU...
Rev 3:14-22 is not about the subject of creation... It
appears to be absolutely about and concerning The Relationship between the One who is the Amen...the Faithful and True Witness...The ARCH.....and His called out ones in Laodicea...and a number of issues to be clearly and
definitely dealt with. It is about relationship between these and this One.
First there is the church, then some writing to the church and then...."a nominative " here is the subject at hand..THE WITNESS...the one who knows.
What is this witness like....The Amen..." sure...firm...count on him" The True..."genuine...real " The Faithful..." ... context is speaking of one to relate to...
Next "nominative" ...hH ARCH. This is the above mentioned extrapolated.
He is the one who is not just outwardly the Ruler...He is Ruling
itself...content...dominion..ability over, so as to be able to rule and
carry out. " Relationship " We need to look to the Genitive now to find out
the qualities...the characteristics of what this ruling is. I think by now
the context has helped us determine which gloss is the most likely. This is
not something related to the beginning...but to the now..ruling..governing
righteously... But the rest of what is being said here is best explained by
the principle of the Genitive case in the Greek.
....let the Greek genitive of THS KTISEWS TOU QEOU...do its qualifying.
The Ruling that that Lord is here in the relationship with....THS
KTISEWS...that which is characterized as having been
founded..constituted...made...brought to be..( thats us) we are His
creation, his bringing about to be in Christ...how do we know that...Eph
2:10b " created EN Christ Jesus "
The second qualifying Greek genitive....this will tell us what kind of
creating..founding has been done...TOU QEOU kind. This is the relationship
in Chap. 3...We are those by our standing and relationship with Christ that
we are the Sons of God...not just friends...not just in relationship...but
Sons...He is The ARCH THS KTISEWS TOU QEOU
He is in ruling relationship with the ones who are characterized by
what they are EN HIM...THS KTISEWS
This is not a 6 word parenthesis to talk about some doctrinal
category.....the Greek here in context and grammar is describing
relationship.....genre....allow me one reference to affirm this and then I'm
done....John 20:17b...And go to my " brothers ", and tell them, I am
ascending unto my Father...and "YOUR" Father....and to my God...and "YOUR"
God. "THS KTISEWS TOU QEOU"
He is the Ruling in relationship with ones who are characterized by
having experienced the creating, the founding of God that is characterized
by and includes God Himself. What an amazing principle and rich describer is
the Genitive Case.
What is your thoughts on this?
https://justpaste.it/9aod8
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