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ONLY BEGOTTEN*
Phrase deeply entrenched in Christian language as descriptive of Jesus. The word traditionally translated “only begotten” does not carry the idea of birth at all. Literally, it means “only one of its kind,” “unique.” This can be readily seen in the way it is used in the NT and in the Septuagint (the Greek translation of the OT).
The Greek word for this phrase appears nine times in the NT, but only five of these occurrences, all from the Johannine writings, make reference to Jesus (Jn 1:14, 18; 3:16, 18; 1 Jn 4:9). Three of the other occurrences are of an only son or daughter (Lk 7:12; 8:42; 9:38; cf. Jgs 11:34 in the LXX). Because of its frequent use for an only child, the word often conveys the idea of something especially favored or precious. The remaining non-Johannine reference, in Hebrews 11:17, is to Isaac as Abraham’s “favored” or “unique” son. Isaac was not Abraham’s “only begotten,” since he had other children, but Isaac was his favored and unique son fulfilling God’s promise. In the Septuagint for Psalm 22:20 and 35:17, the psalmist, in his plea for deliverance, even uses this word of his own soul as that which is of great value. The Hebrew word that stands behind each of these OT texts also means “only” and does not carry any idea of birth.
Where the word is used of Jesus, its meaning is likewise not “only begotten” but “only” or “unique.” The word is used with “son” and should be understood as God’s only Son, indicating both God’s favor toward him and his uniqueness (Jn 3:16, 18; 1 Jn 4:9). The statement at the baptism and transfiguration of Jesus in the Synoptics (“This is my beloved son”) expresses virtually the same idea. In fact, the word “beloved” is used in the Septuagint as an equivalent to the word “only” to translate the same Hebrew word. In John 1:14 the word “only” is used by itself to stress that the incarnate Word comes as a unique one from the Father. The final reference (Jn 1:18) is especially interesting because of the fact that some texts read “the only son” while others read “the only God.” Because scribes could easily have written “only son” due to their familiarity with the other texts in John and because of the superiority of the texts that read “only God,” this latter reading is preferred. The attitude expressed toward the incarnate Word is the highest possible. No one has ever seen God, but the unique (or only) God who is in the bosom of the Father has revealed him.
See also Christology.
Should Translators Use the Expression “Only Begotten”?
The phrase “only begotten” is not an accurate translation and should not be used in any of the nine passages noted above. This phrase is derived from the Latin Vulgate (a translation of the Bible from about the fifth century that has been quite influential on other translations) and reflects certain theological debates about the person of Christ. While the language of the Word being born of God is present in the second century, the most notable occurrence of this language is the creed from the Council of Nicaea in AD 325. This creed speaks of the Son of God as begotten of the Father, unique—that is, from the substance of the Father—God from God, light from light, true God from true God, begotten and not made, of one substance with the Father. This creed was the result of the rejection of the heresy that the Son of God was the first created being. Ultimately, the phrase “begotten, not made” leads to what theologians call the doctrine of the eternal generation of the Son. It is an attempt to say that the Son is derived from the Father but that he is eternal with the Father. However, this discussion is an attempt to explain the mystery of the Trinity and goes far beyond the biblical text.
Whether there is any biblical passage that speaks of the Son being born from the Father is doubtful at best. The use of Psalm 2:7 in Acts 13:33, Hebrews 1:5, and 5:5 (“You are my son, today I have begotten you”) refers to the resurrection and exaltation of Christ. The use of “firstborn” (Rom 8:29; Col 1:15, 18; Heb 1:6) stresses sovereignty rather than birth. The only text that possibly points to the idea of the Son’s being born from the Father is 1 John 5:18, but the meaning of the words “the one having been born from God” is debated both because of a textual variant and because of the grammar. The words may refer to Christians instead of the Son.
In the end it must be said that “only begotten” is an incorrect translation. The idea being stressed is the uniqueness of Jesus’ relation to the Father, not any kind of birth per se.