ONLY BEGOTTEN (μονογενής, G3666, at times translating יָחִיד, H3495).

The word μονογενής, G3666, with its variations μουνογένεια and μουνόγονος, occurs in Gr. lit. in Hesiod, the Orphic Hymns, Parmenides, Plato, Herodotus, Apollonius Rhodius, Antoninus Liberalis and in a number of Gr. inscrs. While often signifying “sole descent” or “the only child of one’s parents,” in Hesiod’s Work and Days 374, Theogony 426, 448, and the Orphic Hymns 29:2, 32:1 and 40:16, it means “peerless,” “matchless,” “of singular excellence,” “unique,” or “the only one of his/her kind,” expressions denoting quality more than descent.

In the LXX and the Jewish writings in Gr., μονογενής, G3666, admits of more than one interpretation: (1) “the only one,” as of Jephthah’s daughter in Judges 11:34; Pseudo-Philo 39:11; Raguel’s daughter Sarah in Tobit 3:15; 6:10; 8:16; and Tobit’s son Tobias in Tobit 6:14; 8:16; (2) “desolate,” “solitary,” “lonely,” “all alone,” in Psalms 25:16; 68:6; (3) “a priceless and irreplaceable possession,” “a highest possession,” with reference to the writer’s soul in Psalms 22:20; 35:17; and (4) “favored,” “preferred above others,” “chosen,” “unique,” of Abraham’s son Isaac in Genesis 22:2, 12, 16; Jubilees 18:2, 11, 15; Antiquities I. 222; Monobazus’ son Izates in Antiquities XX. 20; wisdom in Wisdom of Solomon 7:22; and the widow’s sons (as distinct from her daughters) in Baruch 4:16. In Psalms of Solomon 18:4 and 4 Ezra 6:58 it is used in conjunction with πρωτότοκος, G4758, and in Pseudo-Philo 39:11 as a synonym, thus indicating an overlapping of meaning. And in that the LXX renders יָחִיד, H3495, by both μονογενής, G3666, and ἀγαπητός, G28, (Gen 22:2, 12, 16; Prov 4:3; Jer 6:26; Amos 8:10; Zech 12:10), there is the suggestion that it may also connote the idea of “beloved” or “best-loved.”

The NT employs μονογενής, G3666, nine times, and only in the later writings by authors most conversant with Gr. modes of expression. It appears in Luke 7:12; 8:42; 9:38 denoting an only son or daughter. Hebrews 11:17 employs it of Isaac in the same way as does Genesis, Jubilees, and Josephus: Abraham’s “favored,” “chosen,” or “unique” son. And this qualitative idea is uppermost in John’s use of the term in regard to Jesus in John 1:14, 18; 3:16, 18; 1 John 4:9. Jesus is not only God’s Son, which connotes derivation, relationship, and loving obedience, but the Father’s “unique” Son, which is John’s way of expressing the Lord’s qualitatively superior sonship. There is early attestation for the ascription μονογενὴ̀ς θεός (“the unique God” or “a unique one, who is God”) to Jesus in John 1:18, though the old Syr., the Lat. fathers from Tertullian, and the Gr. texts from the 4th cent. read μονογενὴ̀ς υἱός.

Writing about the same time as John, Clement of Rome spoke of the Phoenix, that mysterious bird of the E reputed to live 500 years, as μονογενής, G3666, “the only one of its kind”—which is how the term is employed of Jesus in the fourth gospel. In the words at the baptism and transfiguration (Mark 1:11; 9:7; 2 Pet 1:17), and on our Lord’s lips (Mark 12:6), Jesus’ unique relation to the Father is signaled in the word ἀγαπητός, G28, “beloved”; while Paul employed πρωτότοκος, G4758, in similar fashion (Rom 8:29; Col 1:15, 18; cf. Heb 1:6; Rev 1:5).

Bibliography F. Kattenbusch, “Only Begotten,” HDCG (1908), II, 281, 282; P. Winter, “ΜΟΝΟΓΕΝΗΣ ΠΑΡΑ ΠΑΤΠΟΣ,” Zeitschrift für Religions-und Geistesgeschichte, V (1953), 335-365; D. Moody, “God’s Only Son,” JBL, LXXII (1953), 213-219; F. Büchsel, “μονογενής, G3666,” TDNT, IV (1967), 737-741.