Book of 1 John Chapter 5 Vs. 11
Testimony Concerning the Son of God
And...
καί
kaí; copulative conj. And, also.
(I) And, used as a copulative.
(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat.13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa.11:12 ff.; Ezk. 5:1 ff.).
this...
οὕτος
hoútos; fem. haútē, neut. toúto, demonstrative pron. This, that.
(I) As referring to a person or thing before mentioned, i.e., to something preceding:
(A) To that next preceding (Luke 1:32; 2:25; John 1:2; 3:2; 6:71; Acts 10:36; Rom. 14:18, en toútois, pl. dat., "in these"; 2Pet. 2:20; 1Jn. 5:6, 5:20). The neut. pl. taúta sometimes refers only to one thing (Luke 12:4; see also John 15:17). The expression katá taúta (katá, according to; taúta, these things) means oútō, thus (Luke 6:23, 6:26). The expression also appears as katá tautá (katá, according; tautá, in the same way), accordingly in the same way.
(B) Sometimes hoútos refers not to the nearest, but to a person or thing, the chief topic of discourse (Mat. 3:3 [cf. Mat. 3:1]; John 1:41; 11:37, kaí hoútos, "even this man," i.e., Lazarus; John 21:24; Acts 4:11, "This is the stone," referring to Christ; Acts 7:19; 2Jn. 1:7). As referring generally to the preceding discourse (Mat. 7:28; Luke 1:29; 24:21; John 2:11; Acts 19:17; Rom. 11:27; 1Jn. 2:1, 2:26).
(II) As referring to or introducing what follows, with emphasis as in the Eng. "this," meaning the following (Gal. 3:17; 1Jn. 4:2), or with the subst. (Mat. 10:2; Luke 2:12; Acts 8:32; 1Cor. 9:3). With a noun as the predicate (2Cor. 13:9; 1Jn. 5:4). With an inf., e.g., without the art. (Acts 24:16; 26:16; Jas. 1:27) and with the art. (Rom. 14:13; 2Cor. 2:1). With diá, for, diá toúto, before a part. of cause (Mark 12:24); en toútō (en, in) (2Cor. 5:2). Also before hóti (John 21:23; Acts 20:29; Rom. 6:6; 1Cor. 1:12; 1Jn. 1:5). Followed by hína, so that, e.g., of purpose, eis toúto hína (eis, unto; John 6:29, 6:39-40; 17:3; Rom. 14:9; 1Pet. 3:9; 4:6; 1Jn. 4:17; 5:3).
is...
ἐστί
estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.
the...
ὁ
ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.
(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).
(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."
(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).
(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.
record,...
μαρτυρία
marturía; gen. marturías, fem. noun from marturéō, to witness. A witness, certification (John 1:7), testimony (Mark 14:55-56, 14:59; Luke 22:71), that which someone witnesses or states concerning a person or thing (Acts 22:18; 1Tim. 3:7; Tit. 1:13). Used of the testimony of John the Baptist concerning Jesus (John 1:19; 5:36); of the declarations of Jesus concerning Himself (John 5:31; 8:13-14). It is a declaration by a witness who speaks with the authority of one who knows (John 5:34; 3Jn. 1:12). In 1Jn. 5:9-11, John refers to the record of witness as being the fact that God in His Son has given eternal life to believers. In John 3:11, 3:32-33, the testimony of Jesus is that which He declares with the authority of a witness, of one who knows (John 3:11). However, in Rev. 1:2, 1:9, "the testimony of Jesus" is the announcement of the gospel, the apostolic preaching of Christ as determined by the Apostle's testimony (Rev. 1:2, "all things that he saw"). This testimony especially concerns Christ and is based upon a personal knowledge of Him (Rev. 12:17; 19:10; 20:4). That marturía is used in the NT to denote martyrdom is an untenable inference from Rev. 11:7; 12:11.
Deriv.: pseudomarturía, a false witness.
Syn.: bebaíōsis, confirmation; plērophoría, complete information, full assurance; phanérōsis, manifestation; éndeixis, evident token; apódeixis, demonstration, proof; apokálupsis, revelation.
Ant.: kálumma, cover, veil.
that...
ὅτι
hóti; conj. That (demonstrative), because (causal). Originally it was the neut. of hóstis. As a demonstrative it stands particularly for toúto hó, ti (toúto, this; hó ti, that which), this which, introducing the object, contents, or argument to which the preceding words refer. As a causal, it is particularly equivalent to diá, for) toúto, for this reason, assigning the cause, motive, ground of something, "that, because." Construed in the NT with the indic. before the inf. (Acts 27:10).
(I) As a demonstrative conj.:
(A) Particularly after a demonstrative pron. as toúto or a similar or implied expression (John 3:19; Rom. 2:3; 2Cor. 5:14; Rev. 2:4, 2:6, implied). En toútō . . . hóti (1Jn. 3:16; 4:9-10, 4:13), in this . . . that; perí toútou . . . hóti (perí, concerning), concerning this . . . that (Mat. 16:7, 16:17, implied; John 16:19).
(B) After an interrogative pron. tís, tí, who, what (John 14:22); tí hóti for tí estí hóti (estí, the 3d person sing. of eimí, what cause is there that (Mark 2:16; Luke 2:49; Acts 5:4, 5:9); with a pron. or subst. (Mark 4:41; Luke 8:25; Heb. 2:6, "what cause is there in man that" [a.t.] quoted from Sept.: Psm. 8:4; 144:3 [cf. Exo. 16:7; Num. 16:11; Job 15:14]); after potapós, what manner of (Mat. 8:27; Luke 7:39).
God...
Θεός
Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).
The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.
hath given...
δίδωμι
dídōmi; fut. dṓsō, aor. édōka, 2d aor. édōn, perf. dédōka, pluperf. ededṓkein, pres. 3d person pl. didóasi (Rev. 17:13 UBS); aor. subjunctive 3d person. sing. dṓsē (John 17:2); 2d aor. opt. 3d person. dṓē (Rom. 15:5; Eph. 1:17); pluperf. dedṓkei, without augment (Mark 14:44; John 11:57 dedṓkeisan). To give of one's own accord and with good will. Used trans., with the acc. and dat. expressed or implied.
(I) To give, bestow upon.
(A) Generally (Mat. 4:9, "all these things will I give thee"; Mat. 13:12; 25:8; Mark. 2:26; 10:21; Luke 6:4; 12:33; John 4:5 [cf. Gen. 48:22; Sept.: Gen. 24:53; 25:5-6; 1Sam. 30:11-12]).
(B) Spoken of sacrifice, homage, meaning to offer, present (Luke 2:24; Rev. 4:9).
to us...
ἡμίν
hēmín; personal pron. dat. pl. of egṓ, I. To us.
Ant.: humín, to you.
eternal...
αἰώνιος
aiṓnios; gen. aiōníou, masc.-fem., neut. aiṓnion, adj., also fem. aiōnía, neut. aiṓnion, from aiṓn, age. Eternal, perpetual, belonging to the aiṓn, to time in its duration, constant, abiding. When referring to eternal life, it means the life which is God's and hence it is not affected by the limitations of time. Aiō̄́nios is specially predicated of the saving blessings of divine revelation, denoting those things which are not transitory. Meanings:
(I) Spoken chiefly of future time:
(A) Of God (Rom. 16:26; 1Tim. 6:16; Sept.: Gen. 21:33; Isa. 40:28).
(B) Of the blessedness of the righteous (Mat. 19:29; 25:46; Mark 10:30; John 3:15-16, 3:36; Rom. 2:7; 2Cor. 4:17). In some passages this zōḗ aiṓnios (zōḗ, life), life eternal which is equivalent to the kingdom of God, and the entrance into life, means the entrance into the kingdom (John 3:3, 3:5, 3:15; Mat. 19:16; Acts 13:46).
(C) Of the punishment of the wicked (Mat. 18:8; 25:41, 25:46; Mark 3:29; 2Th. 1:9; Heb. 6:2; Jude 1:7; Sept.: Dan. 12:2).
life,...
ζωή
zōḗ; gen. zōḗs, fem. noun from záō, to live. Life.
(I) Generally, physical life and existence as opposed to death and nonexistence.
(A) Particularly and generally of human life (Luke 16:25; Acts 17:25; 1Cor. 3:22; 15:19; Heb. 7:3; Jas. 4:14; Rev. 11:11). In Rev. 16:3 (TR), psuchḗzṓsa (psuchḗ, soul, life; zṓsa, living), living soul; in other MSS psuchḗ zōḗs, soul of life, means every living soul (Sept.: Gen. 2:7; 25:7). Of life or existence after rising from the dead, only of Christ (Rom. 5:10; 2Cor. 4:10-12). Metaphorically of the Jewish people (Rom. 11:15).
(B) In the sense of existence, life, in an absolute sense and without end (Heb. 7:16).
This does not mean that we will inherit eternal life sometime in the future, but that it is ours now. Jesus is Eternal Life. To have Jesus, means you possess eternal life. This Life, spoken of here, is in Jesus.
John 1:4 "In him was life; and the life was the light of men."
Rom. 6:23 "For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord."
Col. 3:4 "When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory."
and... see above.
this... see above.
life... see above.
is... see above.
in...
ἐν
en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.
his...
αὑτού
hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós ( II, C), he or self.
Son...
υἱός
huiós; gen. huioú, masc. noun. Son.
(I) Generally.
(A) A male offspring: (1) Strictly spoken only of man (Mat. 1:21, 1:25; 7:9; Mark 6:3; 9:17). In Heb. 12:8 it is presented emphatically as the opposite of nóthos, illegitimate son. Pleonastically huiós árrēn, male) (Rev. 12:5). See Sept.: Gen. 4:16, 4:24. Spoken of one who fills the place of a son (John 19:26); of an adopted son (Acts 7:21; Heb. 11:24 in allusion to Exo. 2:10). Often huiós is omitted before a gen., the art. remaining in its place (Mat. 4:21; 10:2; John. 21:15). (2) Of the young of animals, "foal of an ass" (Mat. 21:5 quoted from Zec. 9:9; Sept.: Psm. 28:1).
(B) In a wider sense it means a descendant, pl. descendants, posterity; see téknon ( cf. II). (1) Sing. (Mat. 1:1, 1:20; Luke 19:9). Of the Messiah as descended from the line of David (Mat. 22:42, 22:45; Mark 12:35, 12:37; Luke 20:41, 20:44). "Son of David" meaning the Messiah (Mat. 9:27; 12:23; 15:22; 20:30-31; 21:9, 21:15; Mark 10:47-48; Luke 18:38-39 [cf. Sept.: Gen. 29:5; Ezra 5:2; Zec. 1:1]). (2) Pl. (Acts 7:16; Heb. 7:5, "sons of Levi," Levites; Sept.: Gen. 33:19; Num. 26:57); emphatically, the posterity of Abraham, the sons or descendants of Israel, the Israelites (Mat. 27:9; Luke 1:16; Acts 5:21; 7:23, 7:37; Rom. 9:27; 2Cor. 3:7, 3:13; Gal. 3:7; Rev. 21:12; Sept.: Exo. 13:19; 14:2; 16:35; Lev. 17:3, 17:8, 17:10). (3) The Son of Man means Jesus as the Messiah. See ánthrōpos IV.
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