#ἀρνίον

[mybeautifulchristianjourney]

ὅτι τὸ ἀρνίον τὸ ἀναμέσον τοῦ θρόνου ποιμανεῖ αὐτούς καὶ ὁδηγήσει αὐτοὺς ἐπὶ ζώσας πηγὰς ὑδάτων καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἀπὸ τῶν ὀφθαλμῶν αὐτῶν

for the Lamb who is in the middle of the throne shepherds them and leads them to springs of life-giving waters. And God will wipe away every tear from their eyes. — Revelation 7:17 | Stephanus Textus Receptus 1550 (TR1550) and World Messianic Bible (WMB) Stephanus Textus Receptus 1550. This Bible is in the public domain in the United States and the World Messianic Bible, which is also in the public Domain. Cross References: Psalm 23:1-2; Isaiah 25:8; Isaiah 35:10; Isaiah 51:11; Isaiah 65:19; Ezekiel 34:23

[reedreadsgreek]

John 21:15–17

15 Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς· Σίμων Ἰωάννου, ἀγαπᾷ�� με πλέον τούτων; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· βόσκε τὰ ἀρνία μου. 16 λέγει αὐτῷ πάλιν δεύτερον· Σίμων Ἰωάννου, ἀγαπᾷς με; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· ποίμαινε τὰ πρόβατά μου. 17 λέγει αὐτῷ τὸ τρίτον· Σίμων Ἰωάννου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον· φιλεῖς με; καὶ λέγει αὐτῷ· κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ [ὁ Ἰησοῦς]· βόσκε τὰ πρόβατά μου.

My translation:

15 When, therefore, they breakfasted, Yeshua says to Simon Stone, “Simon, son of Yohannes, do you love me more than these?” He says to him, “Yes, lord, you yourself know that I love you.” He says to him, “Herd my lambs.” 16 He says to him again, a second time, “Simon son of Yohannes, do you love me?” He says to him, “Yes lord, you yourself know that I love you.” He says to him, “Shepherd my sheep.” 17 He says to him the third time, “Simon, son of Yohannes, do you love me?” Stone was grieved that he said to him the third time, “Do you love me,” and says to him, “Lord, you yourself know all things, you know that I love you.” He [Yeshua] says to him, “Herd my sheep.

Notes:

21:15 

οὖν is inferential (“Then”, NET). 

The dependent temporal clause introduced by ὅτε modifies the main verb λέγει below. Jesus and the disciples are the unexpressed subject of the aorist ἠρίστησαν (from ἀριστάω “I eat breakfast”; see note on v. 12). The aorist here denotes the completion of the action (“when they had finished breakfast”, NASB, NRSV, NET; sim. NIV, HCSB). 

The indirect object of the historical present λέγει (from λέγω) is τῷ Σίμωνι Πέτρῳ and the subject is ὁ Ἰησοῦς. 

Σίμων is vocative. A vocative υἱὲ, in apposition to Σίμων, is implied before the genitive of relationship Ἰωάννου (“Simon, son of John”). 

The direct object of the present ἀγαπᾷς (from ἀγαπάω) is με. The accusative neuter comparative adjective πλέον (a spelling variant of πλεῖον, “more”; from πολύς) functions adverbially; τούτων, presumably referring to the other six disciples, is a genitive of comparison. EGGNT notes that the construction could mean either, “Do you love me more than they do?” (so NET) or “... more than you love them?”. Alternatively, τούτων could be neuter, in which case the sense is, “Do you love me more than you love these things [i.e., the fishing nets and boat]”. Most other translations preserve the ambiguity (“more than these”). 

Peter is the unexpressed subject of the historical present λέγει (from λέγω) and αὐτῷ, referring to Jesus, is the indirect object. 

ναὶ (“Yes”) is followed by the vocative κύριε. 

σὺ is the emphatic subject of the perfect οἶδας (from οἶδα; perf. form with pres. sense). ὅτι introduces indirect discourse after a verb of cognition. The direct object of the present φιλῶ (from φιλέω) is σε. Given the stylistic variation to be found in this passage (βόσκω vs. ποιμαίνω; τὰ ἀρνία vs. τὰ πρόβατά), it does not seem likely that John intends any distinction between ἀγαπάω and φιλέω (see note on 20:2). ‘This distinction of verbs is not treated as significant by the ancient commentators, Syriac, Greek, or Latin’ (ICC). CGT notes that ἀγαπάω is the loftier term of the two, while φιλέω is the warmer and thus perhaps to be preferred by Peter. 

Jesus is the unexpressed subject of the historical present λέγει (from λέγω) and αὐτῷ, referring to Peter, is the indirect object. 

βόσκω (9x) is, “I herd, tend [livestock]”. 

τό ἀρνίον (30x, only here outside of Revelation) is, “sheep, lamb”. The direct object of the present imperative βόσκε is τὰ ἀρνία, modified by possessive genitive μου. The present-tense of the imperative denotes ongoing activity. 

21:16 

Jesus is the unexpressed subject of the historical present λέγει (from λέγω) and αὐτῷ, referring to Peter, is the indirect object. The verb is modified by the temporal adverb πάλιν, as well as by the ordinal number δεύτερον, the accusative neuter functioning adverbially (“a second time”). 

For Σίμων Ἰωάννου, ἀγαπᾷς με, see note on verse 15. Here πλέον τούτων is omitted. 

For λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε, see note on verse 15. 

Jesus is the unexpressed subject of the historical present λέγει (from λέγω) and αὐτῷ, referring to Peter, is the indirect object. 

ποιμαίνω (11x) is, “I shepherd”, from ὁ ποιμήν (18x) “shepherd” (cf. 10:2); cf. ἡ ποίμνη (4x; see 10:16) “flock”. This term is more comprehensive than βόσκω (ZG), but no distinction may be intended here; in the LXX both terms ‘consistently represent the same Hebrew root’ (ICC). The direct object of the present imperative ποίμαινε is τὰ πρόβατά (“sheep”), modified by possessive genitive μου. 

21:17 

Jesus is the unexpressed subject of the historical present λέγει (from λέγω) and αὐτῷ, referring to Peter, is the indirect object. The verb is modified by the accusative neuter ordinal number τὸ τρίτον functioning adverbially (“the third time”). The article here (lacking with δεύτερον, v. 16) may suggest its finality. 

For Σίμων Ἰωάννου, see note on verse 15. 

The direct object of the present φιλεῖς (from φιλέω) is με. 

The subject of the aorist passive ἐλυπήθη (from λυπέω “I grieve”; pass.: “I am sorrowful/sad”) is ὁ Πέτρος. ὅτι is causal (“because”, NASB, NRSV, NIV). Jesus is the unexpressed subject of the 2nd aorist εἶπεν (from λέγω) and αὐτῷ, referring to Peter, is the indirect object. For τὸ τρίτον, see above. The phrase φιλεῖς με (see above) functions as the direct object of εἶπεν. 

Peter is the unexpressed subject of the historical present λέγει (from λέγω) and αὐτῷ, referring to Jesus, is the indirect object. 

κύριε is vocative. The substantival πάντα is the direct object of the perfect οἶδας (from οἶδα; perf. form with pres. sense) and σὺ is the emphatic subject. 

σὺ is the emphatic subject of the present γινώσκεις (from γινώσκω). ὅτι introduces discourse after a verb of cognition. The phrase φιλῶ σε (see above) is the discourse. 

The indirect object of the historical present λέγει (from λέγω) is αὐτῷ, preferring to Peter, and [ὁ Ἰησοῦς], if original, is the explicit subject. 

The direct object of the present imperative βόσκε (from βόσκω “I herd, tend”; see note on v. 15) is τὰ πρόβατά, modified by possessive genitive μου (“my sheep”).

[eli-kittim]

🔎 Bible Contradictions: In Using the Term “Arnion,” Does the Book of Revelation Contradict John’s Gospel Which Uses the Word “Amnos” Instead? 🔍

By Award-Winning Goodreads Author and Bible Researcher Eli Kittim 🎓

This short essay is a brief reply to a question that was posed by a member of my “Eli Kittim Theology” group on MeWe.

——-

The member’s name is Marlo Bliss. This was his Question:

The writer of the Book of Revelation used

the term "Lambkin" / ARNI'ON <G721> for

Jesus Christ instead of "lamb" / AMNO'S <>

(lambkins require feeding). He did so 26

times. Why this contradiction to John 1.29

and 1.36?

Thanks for any reply.

*I use the DLT (Dabhar Literal Translation)

software in hebrew, greek, english and

german.*

——-

He’s basically asking the following question: if John’s Gospel uses the Greek term Ἀμνὸς twice to refer to Jesus, then why does the Book of Revelation repeatedly use the word ἀρνίον instead? Isn’t that a deviation from the canonical context? Doesn’t that constitute a Biblical contradiction? The implication is that the Book of Revelation appears to be wrong and contradictory in its terminological usage.

First of all, it is important to establish at the outset that both ἀμνός (amnós) and ἀρνίον (arníon) mean the same thing. These terms are not self-contradictory, but rather interchangeable and complementary. Whereas **ἀμνός** (amnós) has the connotation of a consecrated or sacrificial lamb, especially a one-year old lamb, **ἀρνίον** refers to a “little lamb,” under a year old (Henry George Liddell. Robert Scott. A Greek-English Lexicon. Oxford. Clarendon Press. 1940). According to J. Thayer, the connotation of ἀρνίον (arníon) is that of pure innocence, with virgin-like (gentle) intentions.

Second, John’s Gospel uses both amnós and arníon. It’s true that John chapter 1 and verses 29 & 36 use the term Ἀμνὸς (lamb) to refer to Jesus Christ. But this term occurs only twice. And yet, the exact same gospel of John uses the alternative ἀρνία (lambs) in chapter 21 verse 15—-which is the plural form of the singular term ἀρνίον (lamb)——to refer to the *Christ-like* followers, namely, the saints of God who are becoming like Christ.

Third, the use of the word ἀρνίον (arníon) in a “messianic canonical context” is in fact scriptural, as can be seen, for example, in the Book of Jeremiah. In Jeremiah 11.19, the Septuagint (LXX) uses the Greek term ἀρνίον in an overtly messianic context:

ἐγὼ δὲ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ

θύεσθαι οὐκ ἔγνων ἐπ᾽ ἐμὲ ἐλογίσαντο

λογισμὸν πονηρὸν λέγοντες δεῦτε καὶ

ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ καὶ

ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων καὶ τὸ

ὄνομα αὐτοῦ οὐ μὴ μνησθῇ ἔτι.

English translation by L.C.L. Brenton:

But I as an innocent lamb led to the

slaughter, knew not: against me they

devised an evil device, saying, Come and let

us put wood into his bread, and let us

utterly destroy him from off the land of the

living, and let his name not be remembered

any more.

This is reminiscent of Isaiah 53. In fact, Jeremiah’s aforementioned verse is a parallel to——and presents a near-verbal agreement with——Isaiah 53.7 (LXX):

καὶ αὐτὸς διὰ τὸ κεκακῶσθαι οὐκ ἀνοίγει

τὸ στόμα· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη

καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν

ἄφωνος οὕτως οὐκ ἀνοίγει τὸ στόμα

αὐτοῦ.

Translation (NRSV):

He was oppressed, and he was afflicted,

yet he did not open his mouth; like a lamb

that is led to the slaughter, and like a sheep

that before its shearers is silent, so he did

not open his mouth.

In Jeremiah 11.19, the L.C.L. Brenton translates ἀρνίον “as an innocent lamb led to the slaughter,” while the NRSV similarly renders it as a “gentle lamb led to the slaughter.” The theological idea in Jeremiah 11.19 is consistent with that of Isaiah 53.7—-which says “like a lamb that is led to the slaughter”——even though Isaiah employs the terms πρόβατον (lamb) and ἀμνὸς (sheep) instead of Jeremiah’s use of the word ἀρνίον (lamb). These thematic parallels demonstrate that the above terms are interchangeable.

Thus, the Septuagint (LXX) uses 3 alternative terms to refer to this so-called messianic “lamb” of God who “was wounded for our transgressions, crushed for our iniquities; … and by his bruises we are healed” (Isaiah 53.5). Two of the three terms that the LXX uses for this *slaughtered messiah* are found in Isaiah 53.7, namely, πρόβατον and ἀμνὸς. Incidentally, πρόβατον (probaton) means ἀρνίον, which comes from ἀρήν (meaning “lamb”). Thus, ἀμνός (amnós), πρόβατον (próbaton), and ἀρνίον (arníon) are essentially interchangeable terms.

The word πρόβατον (probaton), which means ἀρνίον, is also used in Gen 22.8 by the LXX to refer to the sacrificial lamb of God:

Abraham said, ‘God himself will provide the

lamb for a burnt offering, my son.’ (NRSV)

The Septuagint also uses the Greek term πρόβατον (which means ἀρνίον) to refer to the sheep which is slaughtered as a “sin offering” in Lev 4.32.

Therefore, the Book of Revelation uses the exact same term that is found not only within the Biblical canonical-context itself (Jn 21.15), but also within the writings of the Septuagint as well. So how is it contradictory? It is not!

Conclusion

As you can see, the way in which the Koine Greek language has been used in both the Septuagint (LXX) and the New Testament clearly shows that the words ἀμνός (amnós), πρόβατον (próbaton), and ἀρνίον (arníon) are essentially interchangeable and complementary terms. These 3 words have all been used in terms of a “messianic sin offering,” that is, in reference to an innocent lamb that is led to the slaughter (cf. Rev. 5.6 ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον/“a Lamb standing as if it had been slaughtered”). Although these terms have slightly different nuances, nevertheless they have been used consistently within a “messianic scriptural context” across the board. This is based on the principle of expositional constancy, the idea that similar terms and images are used consistently throughout scripture.

Since most scholars don’t think that John’s Gospel and the Book of Revelation were written by the same author, this would explain why they don't use the exact same terminology. Different biblical authors use different vocabularies. This fact alone doesn’t preclude their books from being seen as authoritative or inspired. On the contrary, if we look at the 27 New Testament books, this seems to be the rule rather than the exception!

Thus, Mr. Marlo Bliss’ accusation——that “the writer of the Book of Revelation [who] used the term "Lambkin" / ARNI'ON … for Jesus Christ instead of "lamb" / AMNO'S” was contradicting “John 1.29 and 1.36”——is unwarranted and without merit!

Incidentally, I looked at the so-called “DLT” (Dabhar Literal Translation) that Mr. Bliss uses, but unfortunately it is not faithful to the original Greek New Testament text. Besides, there is no disclosure or commentary about which text-types were used or if there even was a committee of scholars who edited it, which I seriously doubt, given the poor quality of the translation. I’ve also come across some YouTube videos, that are put out by the same sect, which endorse the Dabhar Literal Translation. Unfortunately, this English translation is of an inferior quality. Adherents of this cult further claim that the Book of Revelation is a “spurious” book. This sounds like a sect that has drifted away from sound Bible teaching!

——-

[talmidimblogging]

Revelation 21:23 Lexham Discourse Greek NT

“καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης ἵνα φαίνωσιν αὐτῇ ἡ γὰρ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον ” https://ref.ly/r/ldgnt/Re21.23 via the Logos Bible Android app.

[orthodoxiaonline]

Τα τρία τέρατα από την Αποκάλυψη πολεμούν την Εκκλησία

Τα τρία τέρατα από την Αποκάλυψη πολεμούν την Εκκλησία

Άγιος Νικόλαος Βελιμίροβιτς «Οὖτοι μετά τοῦ ἀρνίου πολεμήσουσι, καί τό ἀρνίον νικήσει αὐτούς, ὅτι κύριος κυρίων ἐστί καί βασιλεύς βασιλέων» Ἀποκ. Ιζ΄:14Continue reading

[talmidimblogging]

Revelation 21:22 Lexham Discourse Greek NT

“Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ ὁ γὰρ κύριος ὁ θεὸς ὁ παντοκράτωρ ναὸς αὐτῆς ἐστιν καὶ τὸ ἀρνίον ” https://ref.ly/r/ldgnt/Re21.22 via the Logos Bible Android app.

[talmidimblogging]

Revelation 7:17 Lexham Discourse Greek NT

“ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου ποιμανεῖ αὐτοὺς καὶ ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν ” https://ref.ly/r/ldgnt/Re7.17 via the Logos Bible Android app.

[talmidimblogging]

Revelation 6:1 Lexham Discourse Greek NT

“Καὶ εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῴων λέγοντος ὡς φωνὴ βροντῆς Ἔρχου ” https://ref.ly/r/ldgnt/Re6.1 via the Logos Bible Android app.

[talmidimblogging]

Revelation 5:12 Lexham Discourse Greek NT

“λέγοντες φωνῇ μεγάλῃ Ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν ” https://ref.ly/r/ldgnt/Re5.12 via the Logos Bible Android app.

[talmidimblogging]

Revelation 5:6 Lexham Discourse Greek NT

“Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρων ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον ἔχων κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτὰ οἵ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ ἀπεσταλμένοι εἰς πᾶσαν τὴν γῆν ” https://ref.ly/r/ldgnt/Re5.6 via the Logos Bible Android app.

[talmidimblogging]

Revelation 17:14 Lexham Discourse Greek NT

“οὗτοι μετὰ τοῦ ἀρνίου πολεμήσουσιν καὶ τὸ ἀρνίον νικήσει αὐτούς ὅτι κύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων καὶ οἱ μετʼ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί ” https://ref.ly/r/ldgnt/Re17.14 via the Logos Bible Android app.

[talmidimblogging]

Revelation 14:1 Lexham Discourse Greek NT

“Καὶ εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν καὶ μετʼ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν ” https://ref.ly/r/ldgnt/Re14.1 via the Logos Bible Android app.

[talmidimblogging]

Revelation 6:1 Lexham Discourse Greek NT

“SENTENCE 6 Καὶ εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων SENTENCE καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῴων λέγοντος ὡς φωνὴ βροντῆς SENTENCE “ Ἔρχου ””

https://ref.ly/r/ldgnt/Re6.1 via the Logos Bible Android app.

[talmidimblogging]

Revelation 5:6 Lexham Discourse Greek NT

“SENTENCE 6 Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρων ἀρνίον ELABORATION ἑστηκὸς ὡς ἐσφαγμένον ELABORATION ἔχων κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτὰ SUB-POINT οἵ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ ἀπεσταλμένοι εἰς πᾶσαν τὴν γῆν”

https://ref.ly/r/ldgnt/Re5.6 via the Logos Bible Android app.