10-28-2019, 06:12 AM
If you release the subordinate clause and revert to third person, you get:
I don't know how you can understand it otherwise.
Instead of δόξῃ, it would be accusative. The dative belongs to the main clause, and the relative pronoun is in the dative by analogy. It should naturally be in the accusative, since that is the function the word has in the subordinate clause. It's very common for the relative clause to take on the case of the main clause function. Thus, τῇ δόξῃ ἥν εἶχον (which is technically correct) becomes τῇ δόξῃ ᾗ εἶχον. If we're separating the clauses, we need to put δόξα in the accusative.
The first-person (ἐγὼ) εἶχον becomes third-person (ἐκεῖνος = ὁ Ἰησοῦς) εἶχε(ν). The phrase παρὰ σοί "with you" becomes παρὰ τοῦ θεοῦ ("with God") so that we can see who all of the pronouns refer to.
δόξαν εἶχεν ὁ Ἰησοῦς πρὸ τοῦ τὸν κόσμον εἶναι παρὰ τοῦ θεοῦ.
Jesus had glory alongside God before the world began.
Jesus had glory alongside God before the world began.
I don't know how you can understand it otherwise.
Instead of δόξῃ, it would be accusative. The dative belongs to the main clause, and the relative pronoun is in the dative by analogy. It should naturally be in the accusative, since that is the function the word has in the subordinate clause. It's very common for the relative clause to take on the case of the main clause function. Thus, τῇ δόξῃ ἥν εἶχον (which is technically correct) becomes τῇ δόξῃ ᾗ εἶχον. If we're separating the clauses, we need to put δόξα in the accusative.
The first-person (ἐγὼ) εἶχον becomes third-person (ἐκεῖνος = ὁ Ἰησοῦς) εἶχε(ν). The phrase παρὰ σοί "with you" becomes παρὰ τοῦ θεοῦ ("with God") so that we can see who all of the pronouns refer to.