γεννηθεντος is a NT Greek word. It is defined in Matthew 2:1 as meaning "born" (to a woman). The creed authors had no authority or right to redefine a Biblical word in order to support their belief. They did not "knowingly settle on nonsense". It seems to me they knowingly ignored the Biblical definition.
γεννάω
a beget: 23.58
b give birth: 23.52
c be born of: 13.56
d cause to happen: 13.129
γεννάω: unit
γεννάω ἄνωθεν
be born again 41.53
Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 2, p. 50). New York: United Bible Societies.
1164 γεννάω (gennaō): vb.; ≡ DBLHebr 3528, 4580; Str 1080; TDNT 1.665—1. LN 23.58 procreate, bring into being, become the father of (Mt 1:2); 2. LN 23.52 give birth (Lk 1:13); 3. LN 13.56 be born of, involving of a radical change in the whole person (Jn 3:5); 4. LN 13.129 cause to happen, produce, give rise to (2Ti 2:23); 5. LN 41.53 γεννάω ἄνωθεν (gennaō anōthen), be born again or be born from above (Jn 3:3, 7+)
Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.).
γεννάω, γέννημα, γεννητός, ἀρτιγέννητος, ἀναγεννάω
γεννάω.
Like τίκτω, this term is used of the “begetting” of the father and the “bearing” of the mother, not only in Gk. generally,1 but also in the LXX and NT Figur. it is used of producing without birth, as at 2 Tm. 2:23 and also Joseph.: γεννᾶται ἐν αὐτῇ φοῖνιξ ὁ κάλλιστος (Ant., 9, 7, cf. Bell., 4, 469); in the religious sense of the old covenant (Gl. 4:24), of Paul in the self-protestations at 1 C. 4:15; Phlm. 10. γεννᾶν with God as subj., Prv. 8:25; Ps. 2:7 (quoted in Lk. 3:22 [west. reading]; Ac. 13:33; Hb. 1:5; 5:5). γεννᾶσθαι (pass.) in Jn. 1:13; 3:3, 5, 6, 8; 1 Jn. 2:29; 3:9; 4:7; 5:1, 4, 18.
A. “Begetting” as an Image of the Relationship of Master and Disciple.
The use of the terms father and son with reference to the master and disciple may be seen already in 2 K. 2:12. At the time of Jesus it was customary for the rabbi to call his pupil and the ordinary member of the community “my son,” cf. the style of address used by Jesus and Mt. 23:8–10. There was here no thought of begetting, as shown by the application to favoured members of the community. It was simply designed to emphasise the superiority and warmth of the “father” on the one side and the reverence of the “son” on the other. The more significant the achievement of the master and his relation to the disciple, the more he is compared to a father, b. San., 19b: “When a man teaches the son of another the Torah, the Scripture treats him as if he had begotten him”; cf. also b. Sanh., 99b. Paul goes further than this when he not only calls himself father but speaks of his γεννᾶν (cf. Gl. 4:19). This is usually derived from the Mysteries. But the mode of expression does not really imply more than that of the Rabbis. Again, though the mystagogue is called the father of the initiates, the word γεννᾶν is not actually used. Moreover, Paul begets through the Gospel (1 C. 4:15), through public preaching, not through a mystery. Furthermore, he begets whole communities and not just individual believers. In 1 C. 4:15 and Phlm. 10 we simply have a rhetorical development of the usual Jewish expression. It is wholly in line with the emotional strength, forcefulness and metaphorical power of the language of Paul. Perhaps some of his contemporaries used similar phrases.
Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary of the New Testament (electronic ed., Vol. 1, pp. 665–666). Grand Rapids, MI: Eerdmans.
Wow! I'm sorry to hear that. Here I was thinking you based your beliefs on inspired Scripture rather than the creeds of men.
The Creeds are succinct statements of what Scriptures say, so do not play insipid games about that, OK?
How does one prove something is unscriptural if it is not found in Scripture? Since the creed's use of γεννηθεντος in reference to the Son being begotten before creation is not found in Scripture, it cannot be proven to be Scriptural. The very fact that Scripture does not use γεννηθεντος or any variant of it in reference to the Son prior to creation is proof itself that the creed made an unscriptural statement.
More silly games! The word in Greek is a COMPOUND WORD. The root word was given in a previous statement, which you refused to acknowledge. FYI I did a word search on
γεννηθεντος in my software, and it did not come up, excepting for the root word, which I produced, and you did not accept. Instead you merely produced something that you cut and pasted from without any attribution, which is a plagiarism issue
Why do you say
γεννηθεντος is not in the New Testament when it is found in Matthew 2:1 referring to Yeshua's birth in Bethlehem?
Mat 2:1 του G3588 δε G1161[NOW] ιησου G2424[JESUS] γεννηθεντος G1080(G5685)[HAVING BEEN BORN] εν G1722[IN] βηθλεεμ G965 της G3588[BETHLEHEM] ιουδαιας G2449[OF JUDEA,] εν G1722[IN] ημεραις G2250["THE" DAYS] ηρωδου G2264[OF HEROD] του G3588[THE] βασιλεως G935[KING,] ιδου G2400(G5628)[BEHOLD,] μαγοι G3097[MAGI] απο G575[FROM] ανατολων G395["THE" EAST] παρεγενοντο G3854(G5633)[ARRIVED] εις G1519[AT] ιεροσολυμα G2414[JERUSALEM,]
Very simple, you STILL do not recognize the fact that it is a compound word, and you were insisting that it was a straight forward word from Kolne Greek
2 Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα
Nestle, E., Nestle, E., Aland, B., Aland, K., Karavidopoulos, J., Martini, C. M., & Metzger, B. M. (1993). The Greek New Testament (27th ed., Mt 2). Stuttgart: Deutsche Bibelgesellschaft.
Notice:
For all your bluster, you STILL have not proved your point in the OP, and until you learn........................ never mind. I will stay away from snarky comments.
