ο 3739 R-ASN ην 2258 5713 V-IXI-3S απ 575 PREP αρχης 746 N-GSF ο 3739 R-ASN ακηκοαμεν 191 5754 V-2RAI-1P-ATT ο 3739 R-ASN εωρακαμεν 3708 5758 V-RAI-1P-ATT τοις 3588 T-DPM οφθαλμοις 3788 N-DPM ημων 2257 P-1GP ο 3739 R-ASN εθεασαμεθα 2300 5662 V-ADI-1P και 2532 CONJ αι 3588 T-NPF χειρες 5495 N-NPF ημων 2257 P-1GP εψηλαφησαν 5584 5656 V-AAI-3P περι 4012 PREP του 3588 T-GSM λογου 3056 N-GSM της 3588 T-GSF ζωης 2222 N-GSF
Vincent's NT Word Studies
1. Compare John i. 1, 9, 14. The construction of the first three verses is somewhat involved. It will be simplified by throwing it into three parts, represented respectively by vv. 1, 2, 3. The first part, That which was from the beginning - Word of Life, forms a suspended clause, the verb being omitted for the time, and the course of the sentence being broken by ver. 2, which forms a parenthesis: and the Life - manifested unto us. Ver. 3, in order to resume the broken sentence of ver. 1, repeats in a condensed form two of the clauses in that verse, that which we have seen and heard, and furnishes the governing verb, we declare. Thus the simple sentence, divested of parenthesis and resumptive words would be, We declare unto you that which was from the beginning, that which we have seen with our eyes, that which we beheld, and our hands handled concerning the Word of Life.That which (o). It is disputed whether John uses this in a personal sense as equivalent to He whom, or in its strictly neuter sense as meaning something relating to the person and revelation of Christ. On the whole, the (peri), concerning (A. V., of), seems to be against the personal sense. The successive clauses, that which was from the beginning, etc., express, not the Eternal Word Himself, but something relating to or predicated concerning (peri) Him. The indefinite that which, is approximately defined by these clauses; that about the Word of Life which was from the beginning, that which appealed to sight, to hearing is, to touch. 57 Strictly, it is true, the peri is appropriate only with we have heard, but it is used with the other clauses in a wide and loose sense (compare John xvi. 8). "The subject is not merely a message, but all that had been made clear through manifold experience concerning it" (Westcott).
Was (hn). Not ejgeneto came into being. See on John i. 3; viii. 34; viii. 58. It was already existing when the succession of life began.
From the beginning (ap archv). The phrase occurs twice in the Gospel (viii. 44; xv. 27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (iii. 8; ii. 13, 14), and relatively (John xv. 27; 1 John ii. 24). It is here contrasted with "in the beginning" (John i. 1). The difference is that by the words "in the beginning," the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. "The Word was in the beginning." In the words "from the beginning," the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, "in the beginning" characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. "From the beginning" characterizes His development in time. Note the absence of the article both here and in John i. 1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as "beginning."
Have heard - have seen (ajkhkoamen - eJwrakamen). Both in the perfect tense, denoting the still abiding effects of the hearing and seeing. With our eyes. Emphasizing the direct, personal experience in a marvelous matter.
Have looked upon (eqeasameqa). Rev., correctly, beheld. The tense is the aorist; marking not the abiding effect of the vision upon the beholder, but the historical manifestation to special witnesses. On the difference between this verb and eJwrakamen we have seen, see on John i. 14,18. Have handled (eyhlahsan). The aorist tense. Rev. handled. For the peculiar force of the verb see on Luke xxiv. 39. The reference is, probably, to handle me (Luke xxiv. 39), and to John xx. 27. This is the more noticeable from the fact that John does not mention the fact of the Resurrection in the Epistles, and does not use the word in his own narrative of the Resurrection. The phrase therefore falls in with the numerous instances in which John assumes the knowledge of certain historic facts on the part of his readers.
Of the Word (peri tou logou). Better, as Rev., concerning the Word. Of life (thv zwhv). Lit., the life. See on John i. 4. The phrase oJ logov thv zwhv, the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philip. ii. 16; but there neither word has the article. In the phrase words of eternal life (John vi. 68), and in Acts v. 20, all the words of this life, rJhmata is used. The question is whether logov is used here of the Personal Word, as John i. 1, or of the divine message or revelation. In the four passages of the Gospel where logov is used in a personal sense (John i. 1, 14), it is used absolutely, the Word (compare Apoc. xix. 13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matt. viii. 19); word of this salvation (Acts viii. 26); word of His grace (Acts xx. 32); word of truth (Jas. i. 18). By John zwhv of life, is often used in order to characterize the word which accompanies it. Thus, crown of life (Apoc. ii. 10); water of life (Apoc. xxi. 6); book of life (Apoc. iii. 5); bread of life (John vi. 35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John vi. 68; Acts v. 20. Compare Tit. i. 2, 3 Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, 58 from the obvious connection of the thought with John i. 1, 4. "In the beginning was the Word, - in Him was life." "As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you" (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. "The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united."
