This
paper presents definitions of the Greek words "uihos",
"teknon" and "teknion" according to Strong's and
Thayer's Dictionaries1.
Based on these definitions is made the analysis of 1 John2:1 and is
also proposed a line of thinking that works like a key for the entire
exegesis of the first letter of John.
Uihos:
children
or Son when used in Matthew 5:45, Hebrews 6:6,John 12:36.
Definition
of Strong's
Greek Dictionary
available through the software "E-sword"; also available in
http://www.eliyah.com/lexicon.html:
G5207
υἱός
uihos
hwee-os'
Apparently
a primary word; a “son” (sometimes of animals), used very widely
of immediate, remote or figurative kinship: - child, foal, son.
Definition
of Thayer's
Greek Definitions available
through the "E-sword"; also available in
http://www.eliyah.com/lexicon.html:
3b)
used to describe those who are born again (Luk_20:36)
and of angels and of Jesus Christ
3c)
of those whom God esteems as sons, whom he loves, protects and
benefits above others
Teknon:
used
in 1 John 3:10, Philippians
2:15
Definition
of Strong's
Greek Dictionary
available through the "E-sword"; also available in
http://www.eliyah.com/lexicon.html:
G5043
τέκνον
teknon
tek'-non
From
the base of G5098;
a child
(as produced):
- child, daughter, son.
Note:
The words "as produced" to refer to children that are
produced naturally by parents, but in the context of the quotes
listed (which are: 1 John 3:10, Philippians 2:15) is being used
metaphorically to mean a child generated by God.
Definition
of Thayer's
Greek Definitions available
through the software "E-sword":
1b3)
in the NT, pupils or disciples are called children of their teachers,
because the latter by their instruction nourish the minds of their
pupils and mould their characters
1b4)
children of God: in the OT of “the people of Israel” as
especially dear to God, in the NT, in Paul’s writings, all who are
led by the Spirit of God and thus closely related to God
Now
for the analysis of the word “teknion”:
Teknion:
"Little children" as used in John 13:33, in 1 John 2:1, 1
John 2:12, 1 John 2:28, 1 John 3:7, 1 John 3:18, 1 John 5:21 and
Galatians 4:19.
Definition
of
Strong's
Greek Dictionary:
G5040
τεκνίον
teknion
tek-nee'-on
Diminutive
of G5043
(ie,
short for "teknon" because code G5043 corresponds to the
"teknon" - parenthesis mine);
an infant,
that is, (plural figurative) darlings
(Christian converts):
- little children.
Definition
of Thayer's
Greek Definitions available
through the software "E-sword":
1)
a little child
2)
in
the NT used as a term of kindly address by teachers to their
disciples Part
of Speech: neutral
noun
A related word by Thayer / Strong Number: G5043 diminutive (ie "teknion" is short "teknon" - parenthesis mine)
Citing in TDNT: 5:636, 759 (bold mine)
A related word by Thayer / Strong Number: G5043 diminutive (ie "teknion" is short "teknon" - parenthesis mine)
Citing in TDNT: 5:636, 759 (bold mine)
Based
on "uihos", "teknon" and "teknion" (the
latter shown) words's definitions analyze 1 John 2:1 to make
reflections in your environment: “My
little children,” (teknion)
“these
things write I unto you, that ye sin not. And if any man sin, we have
an advocate with the Father, Jesus Christ the righteous:”(1769
King James Version)2
.
Pay attention to the bold text above (Thayer's Greek Definitions) on
the word "teknion": “in the NT used as a term of kindly
address by teachers to their disciples”. Based on dictionary
definitions, I think in this verse "teknion" does not mean
“litle children” with the meaning of the sons of God but with the
meaning of the son of an apostle, the apostle John says, "My
little children." That is, the expression "My little
children" is a vocative for the disciples of John. I think
"teknion" is a proper term to refer to a group of immature
people - in the possibility of sinning frequently; People who attended the
Church's meetings but were still immature (infant, children in the
first year of life).
I
think “little children” (teknion) means “little children of the
apostle John” (ie, Apostle John 's disciples) possibly to discern
from “teknon” (children- used for the children of God) . In
1John3:7 John uses teknion (translated by little children), and then
only three following verses - in 1 John 3:10 - he uses “teknon”
(translated by children); I don't think he would adopt it if were not
different words to mean different things (obvious, but it is good
emphasize).
Consider
also the use of the word "teknion" translated into "little
children" in Galatians 4:19: “My little children, of whom I
travail in birth again until Christ be formed in you”3.
Here
the word "teknion" (little children) is used to disciples
of Paul, that Christ had not yet formed in them, so childish that
Paul had to use the childbirth's metaphor. In my point of view, this
strongly supports the word teknion is used to immature Christians in
faith, little children, infant.
"Teknion"
(short for "Teknon") carries the meaning of an infant or
immature child - in the first year of life. Interestingly, Jesus uses
"teknion" at the Last Supper's time before Pentecost, in
John 13:33: “Little children," (teknion) "yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say
to you.”4 So, I understand the disciples (if we take for example John and James) had their "teknion"'s time because they asked the Lord if He wanted them command fire to come down from heaven to consume the Samaritans who did not receive them (Luke 9:54) . John and James had not yet completed the stage of "teknion" because to be "uihos" (translated word into children) need to learn (or receive the grace of) to love the enemies and to pray for them which despitefully use you, and persecute you, feelings and attitudes that accompany the "uihos": “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”5 (Matthew 5:44-45)
to you.”4 So, I understand the disciples (if we take for example John and James) had their "teknion"'s time because they asked the Lord if He wanted them command fire to come down from heaven to consume the Samaritans who did not receive them (Luke 9:54) . John and James had not yet completed the stage of "teknion" because to be "uihos" (translated word into children) need to learn (or receive the grace of) to love the enemies and to pray for them which despitefully use you, and persecute you, feelings and attitudes that accompany the "uihos": “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”5 (Matthew 5:44-45)
To
corroborate the idea (“immaturity of John and James"'s idea),
and perhaps also the "little
children of the apostle John"'s
idea, consider the fact related to the Spirit described in John
7:37-39 :
“In
the last day, that great [day] of the feast, Jesus stood and cried,
saying, If any man thirst, let him come unto me, and drink.
He
that believeth on me, as the scripture hath said, out of his belly
shall flow rivers of living water.
(But
this spake he of the Spirit, which they that believe on him should
receive: for
the Holy Ghost was not yet [given]; because that Jesus was not yet
glorified.)”6
(bold
mine)
Interestingly,
the disciples James and John, despite knowing the power of God - what
for them was the power that can bring down fire from heaven (Luke 9:54) and cast out demons in Jesus' name (Luke 10:17 )
even before Jesus was glorified, even before the crucifixion - had
not yet received the Spirit as seen above in John 7:37-39. They were
not yet mature children and already knew the power of God, had seen
many miracles and cast out demons. Despite knowing the power of God
is more likely that even he were born of God; I think the Bible
points to the disciples James and John were still sinners before
Pentecost and as 1 John 3:9 says: “Whosoever
is born of God doth not commit sin; for his seed remaineth in him:
and he cannot sin, because he is born of God.”7(1769
King James Version)
Interesting
analysis on this bias other passages such as these: Luke 10:20:
“Notwithstanding in this rejoice not, that the spirits are subject
unto you; but rather rejoice, because your names are written in
heaven.”8
And
“Many
will say to me in that day, Lord, Lord, have we not prophesied in thy
name? and in thy name have cast out devils? and in thy name done many
wonderful works?
And
then will I profess unto them, I never knew you: depart from me, ye
that work
iniquity.”(Matthew
7:22-23 – Bold
mine)
For me, reading the Bible in the interpretation's line explained
above, in these passages Jesus was telling the disciples the greatest
source of joy was not the power to expel demons, as this is possible
without being known by God, without having born of God, without being
"teknon" and without having the name written in heaven.
However, about this is good also remember the text: "And John
answered him, saying, Master, we saw one casting out devils in thy
name, and he followeth not us: and we forbad him, because he
followeth not us. But Jesus said, Forbid him not: for there is no man
which shall do a miracle in my name, that can lightly speak evil of
me." (Mark 9:38-39)
It
is worth mentioning, if the disciples James and
John who walked with the Master, cast out demons even
before receiving the Spirit, were little
children,
incurring time and again in sins, and had to grow
up to be mature children "teknon" how much
more we will have a lot to mature!
So
I think to “just take it easy” - that is, to lose the
fear and trembling, isn't what God wants of their
chosen but to do as Paul advises in
Philippians 2:12 to 15 and so become “teknon” of
God:
"Wherefore,
my beloved, as ye have always obeyed, not as in my presence only, but
now much more in my absence, work out your own salvation with fear
and trembling.
For
it is God which worketh in you both to will and to do of [his] good
pleasure.Do all things without murmurings and disputings:
That
ye may be blameless and harmless, the sons" (teknon)
"of God, without rebuke, in the midst of a crooked and perverse
nation, among whom ye shine as lights in the world;"
(1769
King James Version - Bold
mine)
To
enhance the argument we can think about some facts: Jesus hates sin,
sin brings forth death, it's not good at all, and just bad, can bring
up diseases such as can be deduced from John 5:14: “Afterward
Jesus findeth him in the temple, and said unto him, Behold, thou art
made whole: sin no more, lest a worse thing come unto thee".
That
considered, I
do not think Jesus would be saying to the adulterous woman: "just
thou shalt not commit adultery". That's not what he said, he
said, "go, and sin no more" (John 8:11) I
believe He would not miss the opportunity to express the will of made
she completely free from sin. Consider further to go and sin no more
in that time/context probably meant that the woman (if she was
obedient) would seek to obey the law, and how the law works like our
schoolmaster to bring us unto Christ, she
would,
first, to dress (I guess she could be undressed because she "was
taken in adultery, in the very act"
John 8:4 - perhaps because of this same Christ has said "go,
..." instead of "follow me") and then trying to obey
the law, back to Christ, for the law itself would be his tutor (see
Galatians 3:24). And finally under the wings of the Lord, she would
receive capacity building to do what He commanded: "go, and sin
no more". I don't think he was saying, "just
thou shalt not commit adultery,
and if you still have the habit of lying and many others, I know it's
hard and you will not solve everything, but that's okay." How
would be okay if the wages of sin is death? I believe instead be much
more likely that the deeper meaning of his words was: "Go and
obey the law and it will be your schoolmaster to bring you back to
me." Moreover, I believe Jesus' words were spoken with meaning
very open, which gives the clear advantage of each person can reach
the meaning according to which allows his maturity level, such as in
the parables. Considering this, perhaps the adulterous woman has
understood in a limited way, as if the words of Jesus were only
related to adultery, but I believe that if she tried to obey, and
noted carefully the following acts of Him who had saved her life from
death by stoning, she must have then understood that he meant to sin
globally.
Excerpts
related to the subject in my view support the arguments presented:
Heb
6:1 Therefore
leaving the principles of the doctrine of Christ, let us go on unto
perfection;
not laying again the foundation of repentance from dead works, and of
faith toward God, (Bold mine)
Heb
6:12 That
ye be not slothful, but followers of them who through faith and
patience inherit the promises.
1Pe
1:15
but
as He who called you is holy, you also be holy in all your conduct,;9
(bold
mine)
Luke
20:35-36 But
they which shall be accounted worthy to obtain that world, and the
resurrection from the dead, neither marry, nor are given in marriage:
Neither
can they die any more: for they are equal unto the angels; and are
the children of God, being the children of the resurrection. 10
1
Dictionaries: "Thayer's Greek Definitions" and "Strong's
Greek Dictionary". The definitions of Greek words and
dictionary definitions were achieved through the "E-Sword"
available for download. The “E-sword”'s motto is "Freely
ye received, freely give." It is a source for translations of
the Bible in several languages, including the original manuscripts,
and a New Testament's linear translation into English, that is a
word for word translation from the Greek. The program is in English
but you can configure your interface to work in a lot of another
languages. The lexicons are also available in
http://www.eliyah.com/lexicon.html.
31769
King James Version from http://www.kingjamesbibleonline.org/
4Idem.
5Ibidem.
6Ibidem.
7Ibidem.
8Ibidem.
9(New
King James Version) from:
http://www.biblegateway.com/passage/?search=1+Peter+1&version=NKJV
10
All these last verses quoted (from Heb 6:1 to Luke 20:35-36 with the
exception of 1 Peter 1:15) are from:1769 King James Version from
http://www.kingjamesbibleonline.org/
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