Book of 1 John Chapter 5 Vs. 12
Testimony Concerning the Son of God
He that hath...
ἔχω
échō; imperf. eíchon, fut. héxō, 2d aor. éschon, perf. éschēka. To have, to hold, i.e., to have and hold, implying continued possession, trans.
(I) Particularly and primarily to have in one's hands, to hold in the hand (Rev. 1:16; 6:5; 10:2; 17:4). By implication (Mat. 26:7; Heb. 8:3; Rev. 5:8; 6:2; 8:3, 8:6; 9:14).
(II) Generally and most frequently, to have, to possess externally.
(A) With the acc. of things in one's possession, power, charge, control. (1) Generally and simply, e.g., property (Mat. 13:12; 19:21-22; Mark 10:22-23; Luke 18:24; 21:4; 2Cor. 6:10, to have nothing, to be poor; Rev. 18:19). Hence in later usage, simply to have with a direct obj., i.e., to have something such as wealth, thus to be rich; or not to have money meaning to be poor (Mat. 13:12; 25:29; 1Cor. 11:22; 2Cor. 8:11-12; Jas. 4:2). Of flocks, to have sheep (Mat. 12:11). Of produce, estates (Luke 12:19; 13:6). Metaphorically meaning inheritance (Eph. 5:5) and a part with someone (John 13:8 [cf. Gen. 31:14; Num. 18:20; Deu. 12:12]). Of arms, utensils (Luke 22:36); garments (Luke 3:11; 9:3); provisions (Mat. 14:17; Mark 8:1-2, 8:5, 8:7; John 2:3; 1Tim. 6:8); a home, place (Mat. 8:20; Mark 5:3; Luke 12:17). Members or parts of the body such as ears and eyes (Mat. 11:15; Mark 8:18); flesh and bones (Luke 24:39); uncircumcision, i.e., Gentiles (Acts 11:3); tails (Rev. 9:10); metaphorically the heart (Mark 8:17; 2Pet. 2:14). Power, faculty, dignity (John 4:44; 17:5; Heb. 2:14; 7:24; Rev. 9:11; 16:9; 17:18). Of any good, advantage, benefit, such as pay or reward (Mat. 5:46); favor with someone (Acts 2:47; Sept.: Exo. 33:12); faith as a gift (Rom. 14:22; 1Cor. 13:2; Jas. 2:1, 2:14, 2:18); eternal life (John 3:36; 6:40, 6:47, 6:53-54). Of a law (John 19:7; 1Cor. 7:25; 1Jn. 4:21); of age, years (John 8:57; 9:21, 9:23); of a ground for complaint, followed by katá, against, and the gen. or by prós, toward, and the acc. (Mat. 5:23; Acts 19:38; 24:19; 25:19; 1Cor. 6:1; Rev. 2:4, 2:20); of a ground for reply (2Cor. 5:12); of a definite beginning and ending (Heb. 7:3). (2) With an adjunct qualifying the acc., e.g., an adj. or part. in the acc. (Luke 19:20; Acts 2:44; 20:24, "nor do I hold my life dear" [a.t.]); with a noun in apposition (1Pet. 2:16). (3) By implication with the notion of charge, trust (Rev. 1:18; 12:12; 15:1, 15:6). (4) In the sense of to have at hand, have ready (1Cor. 14:26).
(B) With the acc. of person implying some special relation or connection. (1) Generally and simply, e.g., of a husband or wife (Mat. 14:4, "to have her as a wife" [a.t.]; Mark 12:23; John 4:17-18); brothers (Luke 16:28); a high priest (Heb. 4:14-15); masters (1Tim. 6:2); steward (Luke 16:1); children (Mat. 22:28; Gal. 4:22; Tit. 1:6); friend (Luke 11:5); widows (1Tim. 5:16). See Mat. 9:36; 27:16, 27:65; Luke 4:40; John 5:7; Rev. 2:14-15. (2) With an adjunct qualifying the acc., e.g., a noun in apposition (Mat. 3:9, "We have a father, Abraham" [a.t.]; John 8:41; Acts 13:5; Php. 3:17; Phm. 1:17). With an adjunct or part. in the acc. (Luke 14:18-19; 17:7; 1Cor. 7:12-13; Php. 2:20, 2:29); with a prep. and its case (Acts 25:16). See Mat. 26:11; John 12:8, "the poor always ye have with you." Also to have unto oneself (Mat. 8:9; Luke 7:8; Rev. 9:11). (3) Where the subj. is a thing, to have, implying the existence of something in or in close connection with the subj.; with the acc. of a thing (Mat. 13:5-6, 13:27; Luke 11:36; 20:24; Acts 27:39). See Acts 1:12, "having a sabbath day's journey" (a.t.), i.e., being that far from the city; 1Cor. 12:23; 1Tim. 4:8; 2Tim. 2:17, "shall eat around" (a.t.), spread; Heb. 9:8, "having yet a standing" (a.t.); Jas. 1:4; Rev. 4:7-8.
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.
(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).
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.
hath... see above.
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).
and he that hath... see above.
Jesus is Life, as we read earlier in this series of lessons. To have Jesus means we have life everlasting.
Heb.3:14 "For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;"
Col. 3:3 "For ye are dead, and your life is hid with Christ in God." To deny Jesus brings death.
Not...
μή
mḗ; neg. particle. Not. This word implies a dependent and conditional neg., i.e., depending on the idea, concept or thought of some subject, and, thus, subjective. However the other neg. particle, ou, not, expresses the direct and full negation independently and in an absolute sense and is therefore obj. Thus mḗ is the neg. of will, wish, doubt, while ou denies the fact. Mḗ implies that one conceives or supposes a thing not to exist, while ou expresses that it actually does not exist. The same distinction holds true in all the comp. of mḗ and ou.
(I) As a neg. particle, meaning "not," and where the following special uses all flow from the general principles stated above. Cases in which mḗ and not ou is used:
(A) In all neg. conditions and suppositions: In the NT after eán, if, and ei, if: eán mḗ (Mat. 5:20; Mark 3:27; Luke 13:3, 13:5); ei mḗ (Mat. 24:22; Mark 2:7; John 3:13; Acts 21:25); with eán or ei implied (Mark 12:19; Luke 10:10; John 12:47; 1Cor. 13:1-3; Jas. 2:14). Sometimes ei is followed by ou, but then ou refers not to the condition, but to the verb alone, which it renders neg. (Mat. 26:24, "not being born would have been better for him" [a.t.], if mḗ were used here, it would have implied doubt whether he had actually been born; Mark 11:26; Luke 14:26; 18:4, ei kaí Theón ou phoboúmai means not to fear or to reject God; John 10:37, ei ou poiṓ tá érga, toú Patrós, mou, "If I do not the works of my Father" means to not do or to leave undone the works of the Father; see Jas. 2:11).
the... see above.
Son... see above.
of 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... see above.
Not...
οὐ
ou and ouk / ouch (before a vowel i.e., aspirated), neg. particle. Usually without an accent, but written ou when standing alone or at the end of a sentence. Not, no, expressing direct and full negation, independently and absolutely, and hence, objectively. This differs from mḗ which implies a conditional and hypothetical neg., and is, thus, subjective.
(I) Before a verb where it renders the verb and proposition neg. in respect to the subject.
(A) Generally (Mat. 1:25; Mark 3:26; 14:68; Luke 6:43-44; John 1:10-11; 8:50; Acts 2:15, 2:34; Rom. 3:11; Rev. 2:2-3).
(B) With the fut. 2d person in prohibitions, where the neg. fut. thus stands for a neg. imper., precisely as in the Eng. "thou shalt not," which is stronger than the direct imper., "do it not" (a.t. [Mat. 6:5]). Elsewhere only in citations from the Sept. and Hebr. (Luke 4:12 [cf. Deu. 6:16]; Acts 23:5 [cf. Exo. 22:28]; 1Cor. 9:9 [cf. Deu. 25:4]). So also from the law (Mat. 5:21, 5:27; Rom. 7:7; 13:9).
(C) Where the subj. is pás, every, whosoever, or heis, one, and ou is joined with the verb. Thus pás . . . ou or ou . . . pás is equivalent to oudeís, not one, none. So Mat. 24:22 means all flesh would not be saved, i.e., no flesh would be saved (Mark 13:20; Luke 1:37; Rom. 3:20; 1Cor. 15:51; Gal. 2:16; Eph. 5:5; 2Pet. 1:20; 1Jn. 2:21; Rev. 22:3). Also heís . . . ou, not one, none (Mat. 10:29), hén . . . ou (Luke 12:6).
(D) Where ou with its verb is followed by allá, but, i.e., ou . . . allá (Mat. 9:12; 15:11; John 7:16; 1Cor. 7:10). In other passages some think that ou is to be taken in a modified or comparative sense, meaning not so much as, but this is unnecessary, e.g., Mat. 10:20 means "it is not you at all who speaks, but the Spirit" (a.t.). This is far more specific than "it is not so much you as the Spirit" (a.t. [see John 12:44]). Also ouch hóti . . . all’ hóti (John 6:26; 12:6; 1Jn. 4:10).
(E) Sometimes ou stands in a conditional sentence after ei, if, a particle of conditionality, where the usual neg. is mḗ, not, subj. and conditional.
(F) As strengthened by other neg. particles, e.g., mḗou only in interrogatives. Ou mḗ as an intens. neg. Strengthened also by comparison of ou, e.g., ouk oudé, not even (Luke 18:13). Ouk oudeís, ouk oudén means no one whatsoever, nothing at all (see Mark 5:37; Luke 4:2; 23:53; John 6:63; 8:15; Rom. 3:10; 2Cor. 11:9).
life... see above.
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