The antecedent of ἐκεῖνος here is παράκλητος in John 16:7, and not τὸ πνεῦμα τῆς ἀληθείας. ἐκεῖνος is the subject of this sentence, τὸ πνεῦμα τῆς ἀληθείας is in apposition to ἐκεῖνος.
Then the apostle would have used ὃς ( constructo ad sensum) , to bring out the meaning that ἡ ζωὴ was a "person" (was a "who") who was from the beginning. In a nutshell, you're shooting yourself in the foot by arguing that ἡ ζωὴ is the antecedent of the neuter ὅ in 1 John 1:1. In other words, you are arguing (unwittingly ofcourse) that the author believed ἡ ζωὴ to be a thing rather than person in the beginning by taking ἡ ζωὴ as the antecedent. The difficulty Trinitarians have here is that whether the antecedent is taken to be ὁ λόγος or else ἡ ζωὴ, the same problem against it's personality persists, since the relative pronoun the author used here is neuter .
But I meant in meaning, not grammatically, "the life" is "that which is from the beginning" etc.
Blessings,
Lee
Blessings,
Lee
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