Correct Translation of Ego in Jesus' Words
The Correct Translation of "Ego" in Jesus' Words
The term "Ego" is a Greek word meaning "I" and is used by Jesus in various contexts in the New Testament. Understanding its correct translation is crucial for interpreting Jesus' statements accurately.
In John 14:20, Jesus says, "At that day ye shall know that I am in my Father, and ye in me, and I in you." Here, Jesus uses "Ego" (ἐγώ) to emphasize his unity with the Father and believers. The Reformed tradition, as represented by Charles Hodge, interprets Jesus' use of "Ego" as an affirmation of his divine nature and his unity with the Father [1].
The correct translation of "Ego" is essential in understanding Jesus' statements about his identity and relationship with God. In Mark 6:50 and Matthew 14:27, Jesus says "Ego eimi" (ἐγώ εἰμί), which is translated as "I am." This phrase is significant because it is used by Jesus to identify himself and to comfort his disciples. The Patristic tradition, as represented by Augustine, interprets "Ego eimi" as a declaration of Jesus' divinity [2].
The translation of "Ego" can also be seen in the context of Jesus' statements about his humanity. In Romans 7:14-25, the Apostle Paul uses "Ego" to describe the struggle between the flesh and the spirit. Here, "Ego" refers to the person of Paul, highlighting the tension between his desire to follow God's law and his sinful nature. The Reformed tradition, as represented by John Calvin, interprets this passage as a description of the Christian's struggle with sin [4].
The correct understanding of "Ego" in Jesus' words is also crucial for Christology. According to Charles Hodge, Jesus' use of "Ego" emphasizes his personhood and his unity with the Father. Hodge argues that Jesus' statements about his "Ego" demonstrate his divine nature and his role as the mediator between God and humanity [1].
In the New Testament, "Ego" is used in various contexts to convey different meanings. In some cases, it refers to the individual person, while in others, it emphasizes the unity between Jesus and the Father. The Presbyterian tradition, as represented by Jamieson, Fausset & Brown, interprets Jesus' use of "Ego" in Revelation 3:17 as a reference to the church's self-sufficiency and spiritual pride [3].
The Methodist/Wesleyan tradition, as represented by Adam Clarke, interprets the use of "Ego" in 1 Corinthians 2:16 as a reference to the spiritual man who has the mind of Christ. Clarke argues that the spiritual man is endowed with the same disposition as Christ, being born again [5].
The translation of "Ego" in Jesus' words has been a subject of discussion among various Christian traditions. While the Reformed tradition emphasizes Jesus' divinity and unity with the Father, the Patristic tradition highlights the significance of "Ego eimi" as a declaration of Jesus' divinity. Understanding the correct translation of "Ego" is essential for interpreting Jesus' statements accurately and for developing a robust Christology.
The historical development of the doctrine of Christ's personhood is closely tied to the understanding of "Ego" in Jesus' words. The early church fathers, such as Augustine, played a significant role in shaping the Christological debates, which ultimately led to the affirmation of Jesus' divinity and humanity.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 78: § 2 . The Scriptural Facts concerning the Person of Christ. The facts which the Bible teaches concerning the person of Christ are, first, that He was truly man, i.e ., He had a perfect or complete human nature. Hence everything that can be predicated of man (that is, of man as man, and not of man as fallen) can be predicated of Christ. Secondly, He was truly God, or had a perfect divine nature. Hence everything that can be predicated of God can be predicated of Christ. Thirdly, He was one person. The same person, self, or Ego, who said, “”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 20.--IN ME, THAT IS, IN MY FLESH.: And he declares both more plainly in what follows: "For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members."[4] But in that he said, "bringing me into captivity," he can feel emotion without consenting to it. Whence, because of those three things, two, to wit, of which we have already argued, in that he says, "But I am carnal," and "Sold under sin," and this third, "Bring”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 3:17: Self-sufficiency is the fatal danger of a lukewarm state (see on Rev 3:15). thou sayest--virtually and mentally, if not in so many words. increased with goods--Greek, "have become enriched," implying self-praise in self-acquired riches. The Lord alludes to Hos 12:8. The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches. ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 95: he had observed all the precepts of the law from his youth. It is absolutely certain that he was immeasurably distant from the goal which he boasted of having reached. Had his boast been true, he would have wanted nothing of absolute perfection. For it has been demonstrated above, that the law contains in it a perfect righteousness. This is even obvious from the fact, that the observance of it is called the way to eternal life. To show him how little progress he had made in that righteousness which he too boldly answered that he ha”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:16: For who hath known the mind of the Lord - Who that is still an animal man can know the mind of God? so as to instruct him, viz. the spiritual man, the same that is spoken of, Co1 2:15. But the words may be better understood thus: How can the animal man know the mind of the Lord? and how can any man communicate that knowledge which he has never acquired, and which is foolishness to him, because it is spiritual, and he is animal? This quotation is made from Isa 40:13. But we have the mind of Christ - He has endowed us with the same disposition, being born again”