way, Onesimus became associated with Paul in Rome and he soon became a Christian. (Philem. 10) In great contrast with his former uselessness to Philemon as a slave, he now became most useful to Paul as a minister, a “faithful and beloved brother” whom Paul calls “my own tender affections.”—Col. 4:9; Philem. 11, 12.

Nonetheless, Onesimus was still a runaway slave and the social order of the day obliged Paul to send him back to his owner, though with reluctance in view of how good a companion he had become. The apostle, however, had no way of forcing Onesimus to make the return, so it depended on and resulted from Onesimus’ own willingness to go. In dispatching Onesimus, Paul arranged for Tychicus to accompany him and for the two to carry a letter and a report to Colossae. (Col. 4:7-9) Additionally, Paul gave Onesimus his letter to Philemon, even though it was late enough in his imprisonment that Paul was expecting release and looking forward to visiting Philemon personally. (Philem. 22) This latter letter might be termed one of reintroduction and recommendation for Onesimus, in which Paul assured Philemon of the good Christian ministry and new personality of Onesimus, and in which he pleaded that the reunion be more that of two Christians rather than that of a slave and his master. Paul asked that any outstanding debt that Onesimus owed Philemon be charged to the apostle’s account. (Philem. 12-22) Incidentally, in the letter to the Colossians that Onesimus and Tychicus were carrying, Paul dealt with the Christian principles governing the relationship of slave and master.—Col. 3:22-4:1.

ONESIPHORUS

(On·e·siphʹo·rus) [profit bringer].

A Christian referred to in Paul’s second letter to Timothy. (2 Tim. 4:19) In contrast with others in the district of Asia who turned away from Paul, Onesiphorus remained a loyal supporter and, when in Rome, diligently hunted to find Paul in spite of the risk to himself. He was not ashamed of Paul’s prison bonds, but rendered the apostle good service, as he had done in Ephesus. Paul greatly appreciated this loyalty and prayed that Onesiphorus and his household would receive of Jehovah’s mercy.—2 Tim. 1:15-18.

The fact that Paul sent greetings to the household of Onesiphorus rather than to Onesiphorus himself (2 Tim. 4:19) does not necessarily indicate that he was no longer alive, though such might be true. He may simply have been away from his family at the time, or may even be included in the general greeting sent to his household of believers.

ONION

A strong-tasting bulbous biennial having slender tubelike leaves. The onion was one of the items of diet for which the mixed crowd and the Israelites yearned in the wilderness after being liberated from Egypt. (Num. 11:4, 5) In that land of Israel’s captivity onions were extensively cultivated. The Greek historian Herodotus (II, 125) even tells of an inscription that listed onions among the foods provided for the laborers on a certain Egyptian pyramid. In Egypt, onions, usually tied together in a bundle, were offered to the deities, although the priests were not permitted to eat them. The onions of Egypt have been described as being soft, and therefore more easily digestible than other varieties, as well as having a sweet taste rather than a sharp or acrid one.

ONLY-BEGOTTEN

[Gr., mo·no·ge·nesʹ].

The Greek word is defined by lexicographers (Thayer; Liddell and Scott) as meaning “single of its kind, only,” or “the only member of a kin or kind.” The term is used in describing the relation of both sons and daughters to their parents.

The Scriptures speak of the “only-begotten son” of a widow who lived in the city of Nain, of Jairus’ “only-begotten daughter,” and of a man’s “only-begotten” son whom Jesus cured of a demon. (Luke 7:11, 12; 8:41, 42; 9:38) The Septuagint uses the word when speaking of Jephthah’s daughter, concerning whom it is written: “Now she was absolutely the only child. Besides her he had neither son nor daughter.”—Judg. 11:34.

The apostle John repeatedly describes the Lord Jesus Christ as the only-begotten Son of God. (John 1:14; 3:16, 18; 1 John 4:9) This is not in reference to his human birth or to him as just the man Jesus. As the Loʹgos or Word, “this one was in the beginning with God,” even “before the world was.” (John 1:1, 2; 17:5, 24) At that time while in his prehuman state of existence he is described as the “only-begotten Son” whom his Father sent “into the world.”—1 John 4:9.

He is described as having “a glory such as belongs to an only-begotten son from a father,” the one residing “in the bosom position with the Father.” (John 1:14, 18) It is hard to think of a closer, more confidential, or more loving and tender relationship between a father and his son than this.—See BOSOM POSITION.

The angels of heaven are sons of God even as Adam was a “son of God.” (Gen. 6:2; Job 1:6; 38:7; Luke 3:38) But the Loʹgos, later called Jesus, is “the only-begotten Son of God.” (John 3:18) He is the only one of his kind, the only one whom God himself created directly without the agency or cooperation of any creature. He is the only one whom God his Father used in bringing into existence all other creatures. He is the firstborn and chief one among all other angels (Col. 1:15, 16; Heb. 1:5, 6), which angels the Scriptures call “godlike ones” and “gods.” (Ps. 8:4, 5; 82:1, 6) Therefore, according to some of the oldest and best manuscripts, the Lord Jesus Christ is properly described as “the only-begotten god [Gr., mo·no·ge·nesʹ the·osʹ].”—John 1:18, NW, Ro, Sp.

Some few translations, in support of the trinitarian “God the Son” concept, would invert the phrase mo·no·ge·nesʹ the·osʹ and render it as “God only begotten.” But W. J. Hickie in his Greek-English Lexicon to the New Testament (p. 123) says it is hard to see why these translators render mo·no·ge·nesʹ hui·osʹ as “the only begotten Son,” but at the same time translate mo·no·ge·nesʹ the·osʹ as “God only begotten,” instead of “the only begotten God.”

Paul referred to Isaac as Abraham’s “only-begotten son” (Heb. 11:17), even though Abraham had fathered Ishmael by Hagar as well as several sons by Keturah. (Gen. 16:15; 25:1, 2; 1 Chron. 1:28, 32) God’s covenant, however, was established only through Isaac, Abraham’s only son by God’s promise, as well as the only son of Sarah. (Gen. 17:16-19) Furthermore, at the time Abraham offered up Isaac he was the only son in his father’s household. No sons had yet been born to Keturah, and Ishmael had been gone for some twenty years—no doubt was married and head of his own household.—Gen. 22:2.

So from several viewpoints in regard to the promise and the covenant, the things about which Paul was writing to the Hebrews, Isaac was Abraham’s only-begotten son. Hence, Paul parallels “the promises” and the “only-begotten son” with “‘your seed’ . . . through Isaac.” (Heb. 11:17, 18) Whether Josephus had a similar viewpoint or not, he too spoke of Isaac as Abraham’s “only begotten” son.—Antiquities of the Jews, Book I, chap. XIII, par. 1.

ONO

(Oʹno) [strong].

A city built either by Benjamite Elpaal or by his “son(s).” (1 Chron. 8:1, 12) After the Babylonian exile Ono was reoccupied by Benjamites. (Ezra 2:1, 33; Neh. 7:6, 37; 11:31, 35) Kefr ʽAna, about seven miles (11 kilometers) E-SE of Joppa, is thought to preserve the city’s ancient name. This location would place Ono just a few miles from the suggested sites of ancient Lod and Hadid. The “valley plain of Ono” (Neh. 6:2) possibly denotes the wide valley in which modern Kefr ‘Ana lies. This “valley plain” has also been associated with the “valley of the craftsmen [geh ha-hhara·shimʹ].”