Tuesday, November 24, 2015

Gk., ( γένητος ) – vs – Gk., ( γέννητος )

Gk., ( γένητος ) = to be made, and have a cause and beginning to ones existence.

Gk., ( γέννητος ) = to be generated, begotten, born.

Gk., ( γένητος ) – vs – Gk., ( γέννητος )

The single: “nu” or Gk., ( ν ) – vs – the double “nu” Gk., ( νν ).

GREEK TEXT: “...Χρὴ γὰρ εἰδέναι, ὅτι τὸ ἀγένητον, (διὰ τοῦ ἑνὸς Νῦ γραφόμενον), τὸ ἄκτιστον ἤτοι τὸ μὴ γενόμενον σημαίνει, τὸ δὲ ἀγέννητον, (διὰ τῶν δύο Νῦ γραφόμενον), δηλοῖ τὸ μὴ γεννηθέν. Κατὰ μὲν οὖν τὸ πρῶτον σημαινόμενον διαφέρει οὐσία οὐσίας· ἄλλη γὰρ οὐσία ἡ ἄκτιστος ἤτοι ἀγένητος, (διὰ τοῦ ἑνὸς Νῦ), καὶ ἄλλη ἡ γενητὴ ἤτοι κτιστή. Κατὰ δὲ τὸ δεύτερον σημαινόμενον οὐ διαφέρει οὐσία οὐσίας· παντὸς γὰρ εἴδους ζῴων ἡ πρώτη ὑπόστασις ἀγέννητός ἐστιν, ἀλλ' οὐκ ἀγένητος· ἐκτίσθησαν μὲν γὰρ ὑπὸ τοῦ δημιουργοῦ τῷ λόγῳ αὐτοῦ παραχθέντα εἰς γένεσιν, οὐ μὴν ἐγεννήθησαν μὴ προϋπάρχοντος ἑτέρου ὁμοειδοῦς, ἐξ οὗ γεννηθῶσι...” - (Book 1, Chapter 8, “Concerning the Holy Trinity :An Exposition of the Orthodox Faith,” MPG.)

JOHN OF DAMASCUS (circa. 675-749 C.E.):...For you must recognize, that the thing which is: “ἀγένητον,” (by reason of the singular “ν” being written), signifies that this thing is “ἄκτιστον.” It does not have a beginning to it's existence. But on the other hand, that which is “ἀγέννητον,” (by reason of the double “ν” being written), clearly indicates that it has not been begotten. Accordingly therefore, the first [definition] signifies that there is a difference between a substance ( of ) a substance. For one substance is: “ἄκτιστος,” [therefore] definitely: “ἀγένητος,” (by reason of the single “ν”), and another has definitely been: “γενητὴ,” by a Creator. But according to the second [definition], it does not signify a difference between a substance ( of ) a substance. For all living things of this particular kind, are ( of ) that first “ὑπόστασις ἀγέννητός,” (not [the]: “ἀγένητος”). For the things which have been created by the Creator, (by His Logos), have passed over into having an γένεσιν to their existence. But surely - they were not begotten! For there was no other pre-existing person ( of ) like-kind from out ( of ) whom they could have been begotten...” - (Book 1, Chapter 8, “Concerning the Holy Trinity : An Exposition of the Orthodox Faith,” written by John the Damascene, Translated by Matt13weedhacker 22/11/2015.)

JOHN OF DAMASCUS (circa. 675-749 C.E.):...For you must recognize, that the thing which is: “Un-Made,” (by reason of [Lit., “through”] the singular “NU” being written), signifies that this thing is “Un-Created.” It does not have a beginning to it's existence. But on the other hand, that which is “Un-Begotten,” (by reason of [Lit., “through”] the double “NU” being written), clearly indicates that it has not been begotten. Accordingly therefore, the first [definition] signifies that there is a difference between a substance ( of ) a substance [Lit., “a being ( of ) a being”]. For one substance [Lit., “being”] is: “Un-Created,” [therefore] definitely: “Un-Made,” (by reason of [Lit., “through”] the single “NU”), and another has definitely been: “made,” by a Creator [Gk., ( κτιστή ) Or: “a Founder” “an Author of existence” cf. 1st Pet. 4:19]. But according to the second [definition], it does not signify a [Or: “any”] difference between a substance ( of ) a substance [Lit., “a being ( of ) a being”]. For all living things of this particular kind, are ( of ) that first “Un-Begotten” Hypostasis, (not [the]: “Un-Made”). For the things which have been created by the Creator [Gk., ( ὑπὸ τοῦ δημιουργοῦ ) Lit., “by the Demiurge”], (by His Logos [Gk., ( τῷ λόγῳ αὐτοῦ )]), have passed over into having an origin to their existence [Lit., “a genesis” Or: “an originated existence”]. But surely - they were not begotten! For there was no other pre-existing person [Or: “person who pre-existed”] ( of ) like-kind [Or: “of a similar kind” “no other homogeneous person”] from out ( of ) whom they could have been begotten...” - (Book 1, Chapter 8, “Concerning the Holy Trinity : An Exposition of the Orthodox Faith,” written by John the Damascene, Translated by Matt13weedhacker 22/11/2015.)

JOHN OF DAMASCUS (circa. 675-749 C.E.): “...For one must recognize that the word ἀγένητον, (with only one 'ν'), signifies uncreate or not having been made, while ἀγέννητον, (written with double 'ν'), means unbegotten. According to the first significance essence differs from essence: for one essence is uncreate, or ἀγένητον, (with one 'ν'), and another is create or γενητή . But in the second significance there is no difference between essence and essence. For the first subsistence of all kinds of living creatures is ἀγέννητος but not ἀγένητος. For they were created by the Creator, being brought into being by His Word, but they were not begotten, for there was no pre-existing form like themselves from which they might have been born...” - (Book 1, Chapter 8, “Concerning the Holy Trinity : An Exposition of the Orthodox Faith,” Translated by E.W. Watson and L. Pullan. From Nicene and Post-Nicene Fathers, Second Series, Vol. 9. Edited by Philip Schaff and Henry Wace. Buffalo, NY: Christian Literature Publishing Co., 1899.)