Book of 1 John Chapter 5 Vs. 15
That You May Know
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.).
if...
ἐάν
eán; conj. formed by combining ei, a conditional particle meaning if, and án, a particle denoting supposition, wish, possibility or uncertainty. What, where, whither, whosoever. Sometimes eán is contracted to án. It differs from ei in that ei expresses a condition which is merely hypothetical, a subjective possibility; eán implies a condition which experience must determine, an objective possibility, and thus refers always to something future. In 1Cor. 7:36, we have both conj. used, the first ei being purely hypothetical, subjective, "if he thinks in himself" (a.t.), not that he does something uncomely toward his virgin; and the second is eán, if she is actually past the age for marriage (see Rev. 2:5). Eán is usually construed with the subjunctive; in later writers also with the indic., and very rarely in Class. Gr. writers with the opt., involving wishing.
we know...
εἴδω
eídō. To see. This verb is obsolete in the pres. act. for which horáō, to see with perception, is used. The tenses derived from the meaning of eídō form two families, one of which has exclusively the meaning of to see, the other that of to know.
(I) To see, 2d aor. eídon, opt. ídoimi, subjunctive ídō, inf. ideín, part. idṓn; for the imper. idé (Rom. 11:22; Gal. 5:2), later form íde (Mat. 25:20; Mark 3:34; John 1:29). These forms are all used as the aor. of horáō or eídō in the sense of "I saw," trans., implying not the mere act of seeing but the actual perception of some object, and thus differing from blépō, to see.
(A) Followed by the acc. of person or thing (Mat. 2:2; 5:1; 21:19; Mark 9:9; 11:13, 11:20; John 1:48; 4:48; Acts 8:39; Heb. 3:9; Rev. 1:2; Sept.: Gen. 9:23). Followed by the acc. with part. (Mat. 3:7; 8:14; 24:15; Mark 6:33; Luke 5:2). Also with the part. ónta, being, implied, the pres. part. of eimí, to be (Mat. 25:38-39). With part. of the same verb by way of emphasis, idṓn eídon (Acts 7:34 quoted from Exo. 3:7). Followed by hóti, that, with the indic. (Mark 9:25; John 6:22; Rev. 12:13). Used in an absolute sense in Mat. 9:8; Luke 2:17; Acts 3:12. Hoi idóntes means the spectators in Mark 5:16; Luke 8:36. Before an indirect question as in Mat. 27:49; Mark 5:14; Gal. 6:11. Also in various modified senses such as: (1) To behold, look upon, contemplate (Mat. 9:36; 28:6; Mark 8:33; Luke 24:39; John 20:27; Sept.: Num. 12:8). (2) To see in order to know, to look at or into, examine (Mark 5:14; 6:38; 12:15; Luke 8:35; 14:18; John 1:39, 1:46). (3) To see face to face, to see and talk with, to visit, i.e., to have personal acquaintance and relationship with (Luke 8:20; 9:9; John 12:21; Acts 16:40; Rom. 1:11; 1Cor. 16:7; Gal. 1:19; Php. 1:27; 2:28). Also of a city, such as Rome (Acts 19:21). (4) To wait to see, watch, observe (Mat. 26:58; 27:49; Mark 15:36). (5) To see take place, witness, to live to see (Mat. 13:17; 24:33; Mark 2:12). Also "to see one's day" (a.t.) means to witness the events of his life and times as in Luke 17:22; John 8:56.
To know means that we have faith in it happening. It is very important to believe that you receive the thing you are praying for. It is your faith that is the key to getting prayers answered.
Mark 11:24 "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive [them], and ye shall have [them]."
When Jesus healed the sick, He said; your faith has made you whole.
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).
he hear...
ἀκούω
akoúō; fut. akoúsō, aor. pass. ēkoústhēn, perf. akḗkoa, perf. pass. ḗkousmai. To hear. It governs a gen. either of the person or thing, to hear someone or something, or more usually an acc. of the thing.
(I) To hear in general (Mat. 2:3, 2:9, 2:18; 9:12; 10:27; 11:5; 12:19; Mark 7:25; 10:41; 14:64; Luke 7:3, 7:9; John 3:8; Sept.: Gen. 3:8, 3:10).
(II) To hear with attention, hearken or listen to (Mark 4:3; 7:14; 12:29, 12:37; Luke 5:1; 10:39; 11:31; Acts 2:22; 15:7); in respect to a teacher (Mark 6:20; Luke 15:1; 19:48); hoi akoúontes (pres. part. pl. as part. noun), these hearing, i.e., disciples to understand, hear with the ear of the mind (Mat. 11:15; John 8:43, 8:47; 1Cor. 14:2).
(III) Intrans., to have the faculty of hearing, spoken of the deaf (Mat. 11:5; Mark 7:37; Rom. 11:8, "ears unable to hear" [a.t.]; Mat. 13:14, "hearing ye shall hear"; Acts 28:26; Sept.: Exo. 15:26; 19:5; Mat. 13:15, to be "dull of hearing"). Used trans. and either absolutely or constructed with the acc. or gen. of the thing heard and usually with gen. of the person from whom one hears. Instead of the gen. of thing we find perí, about, followed by the gen. (Mark 5:27; Acts 9:13); instead of the gen. of person, we have apó, from, followed by the gen. (Acts 9:13, 1Jn. 1:5); pará, from, followed by the gen. (John 8:26); ek, from, out of, followed by the gen. (2Cor. 12:6). To hear, perceive with the ears. To hear effectually or so as to perform or grant what is spoken, to obey (Mat. 10:14; 17:5; 18:15-16; Mark 6:11; John 9:31; 11:41; Acts 3:22-23; 4:4, 4:19; 1Jn. 4:5-6; 5:14-15).
(IV) To obey (Luke 10:16; 16:29, 16:31 [cf. John 5:24; 8:47; 18:37; Acts 3:22-23; 4:19; 1Jn. 4:5-6]; Sept.: Gen. 3:17; Exo. 16:20; Deu. 11:27; 2Chr. 20:14; Isa. 48:18). Here belongs the phrase "he who hath ears, let him hear," i.e., give heed, obey (Mat. 11:15; 13:9, 13:13 [cf. the phrase, "he who has a mind" in Rev. 13:18 {a.t.}; see also Rev. 2:7, 2:11, 2:17, 2:29; 3:6, 3:13, 3:22; 13:9; 17:9, "he who has wisdom" {a.t.}]). In the writings of John as spoken of God, meaning to heed, regard, i.e., to hear and answer prayer (John 9:31; 11:41-42; 1Jn. 5:15; Sept.: Psm. 10:17, eisakoúō, to listen to).
(V) To hear, i.e., to learn by hearing, be informed, know. Generally (Mat. 2:3, 2:22; 4:12; 5:21, 5:27; 11:2; Mark 5:27; 6:14; Acts 14:14; 15:24). Followed by hóti, that (Mat. 20:30; Mark 2:1; 10:47; John 14:28; Sept.: Gen. 41:15; 42:2). Spoken of instruction, doctrines (John 8:40; 15:15; Acts 1:4; 4:20; Rom. 10:14, 10:18; Heb. 2:1; 1Jn. 2:7, 2:24). Pass. meaning, to be heard of, to be reported (Mat. 28:14; Mark 2:1; Luke 12:3; Acts 11:22; 1Cor. 5:1; Sept.: 2Chr. 26:15).
(VI) To hear in a forensic sense as a judge or magistrate, to try, examine judicially (Acts 25:22; John 7:51).
us,...
ἡμῶν
hēmṓn; personal pron. gen. pl. of egṓ, I. Us.
Syn.: hēmetérōn, pl. gen. of hēméteros, our.
Ant.: humṓn and humetérōn, the gen. pl. of huméteros, your.
Whatsoever...
ὅς
hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.
(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").
(II) As a relative pron., meaning who, which, what, that, strictly implying two clauses, in the first of which there should stand with the verb a noun (the antecedent), and in the second clause the corresponding relative pron., each in the case which the verb of its own clause demands, the relative pron. also agreeing with the antecedent in gender and number. But the form and power of the relative pron. is varied much, both in construction and meaning and by the connection with its other particles.
(A) In construction: (1) As to gender, the relative pron. agrees regularly with its antecedent (Mat. 2:9; Luke 5:3; John 6:51). Thus hós relates to a more remote antecedent in 1Cor. 1:8, referring to tṓ Theṓ (ho Theós, God of 1Cor. 1:4 [cf. ho Theós of 1Cor. 1:9]). From this rule there are two departures: (a) Where the relative pron. with the verb "to be" conforms in gender to the following noun (Gal. 3:16, spérmatí sou, hós esti Christós, "And to thy seed, which is Christ"; Eph. 1:14; 6:17, máchairan, hó esti rhḗma Theoú, "and the sword of the Spirit, which is the word of God"). (b) Where it takes the gender implied in the antecedent, and not that of its own external form (Rom. 9:23, skeúē eléous, há proētoímasen . . . hoús kaí ekálesen, "vessels of mercy, which he had a fore prepared"; Gal. 4:19; Php. 2:15; 2Pet. 3:16, en pásais taís epistolaís [fem.] . . . en hoís, referring to the implied grámmasi, letters [masc.]; 2Jn. 1:1). So the neut. hó often refers to a masc. or fem. antecedent taken in the general sense of "thing" (Mat. 1:23, Emmanouḗl, hó esti methermēneuómenon [Emmanouḗl, masc.; hó, neut.]; Mat. 27:33; Mark 3:17; 12:42, leptá dúo, hó esti kodrántēs [leptá, pl.; hó, sing.]; Mark 15:16, 15:42; Heb. 7:2). Also where the neut. hó refers to a whole preceding clause (Mark 15:34; 1Jn. 2:8) (2) As to number, the relative pron. agrees regularly with its antecedent as in the examples above. The departures from this rule are rare, e.g., (a) A relative sing. pron. after a pl. antecedent (Php. 3:20, "in heavens [literal] . . . from which [sing.]" [a.t.], where hoú may be taken as an adv.).
ἄν
án; particle used with the opt., subjunctive, and indic. moods; sometimes properly rendered by "perhaps"; more commonly not expressed in Eng. by any corresponding particle, but only giving to a proposition or sentence a stamp of uncertainty and mere possibility, and indicating a dependence on circumstances. In this way it serves to modify or strengthen the intrinsic force of the opt. and subjunctive while it can also, similarly, affect the meaning of the indic. (the pres. and perf. excepted) and other verbal forms. This particle stands after one or more words in a clause and is thus distinguished from án for eán, if. (See III for the contrast of the two particles, án and eán). In the NT, the use of án is generally the same as that of Class. Gr. writers, but sometimes not.
(I) As conformed to Class. Gr. usage:
(A) With the opt., in an independent clause, it indicates that the supposition or possibility expressed by the simple opt., under the circumstances implied by án, will be realized. (1) In vows, wishes as in Acts 26:29, meaning I could pray to God, and under the circumstances do pray to Him. (2) In interrogations, direct or indirect, where the thing inquired about is possible, or certain, but the inquirer is uncertain when or how it is to take place. Luke 1:62, "how he might wish him to be called" (a.t.), i.e., since he was to have a name, what that name should be. See also Luke 9:46; John 13:24; Acts 2:12; 5:24; 17:18; 21:33.
we ask,...
αἰτέω
aitéō; fut. aitḗsō. Ask, request, beg. The seeking by the inferior from the superior (Acts 12:20); by a beggar from the giver (Acts 3:2); by the child from the parent (Mat. 7:9); by man from God (Mat. 7:7; Jas. 1:5; 1Jn. 3:22).
(I) To ask, with the acc. of thing in pará, from (with the gen. of person).
(II) Generally (Mat. 5:42; 7:9-10; Mark 6:22-25; Luke 11:9-13; 1Jn. 5:14-16; Sept.: Jos. 15:18; 19:50). Spoken in respect to God, to supplicate, to pray for (Mat. 6:8; 7:11; 18:19; Jas. 1:5-6). With the word Theós, God, implied (Mat. 7:7-8; Col. 1:9; Jas. 4:2-3; Sept.: Isa. 7:11-12). In His requests to the Father, the Lord never uses aitéō, to beg, but erōtáō, to ask as an equal of the Father on behalf of Himself or His disciples (John 14:16; 16:26; 17:9, 17:15, 17:20).
(III) To ask or call for, require, demand (Luke 1:63; 12:48; 23:23; Acts 3:14; 25:15; 1Pet. 3:15; Sept.: Job 6:22; Dan. 2:49).
(IV) To desire (Acts 7:46; Sept.: 1Kgs. 19:4; Ecc. 2:10; Deu. 14:26).
Deriv.: aítēma, request, petition; aitía, an accusation; apaitéō, to require; exaitéomai, to ask to have; epaitéō, to beg; paraitéomai, to refuse, give up; prosaitéō, to ask earnestly.
Syn.: punthánomai, to ask by way of inquiry; zētéō, to seek; parakaléō, to beseech; déomai, to make a specific request; epithuméō, desire, long; epizētéō, to demand; diṓkō, to pursue; erōtáō, ask.
we know... see above.
that... see above.
we have...
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).
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).
(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.
(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).
(VIII) Before verbs it is frequently used in the nom. for autós, this one, meaning he (Mat. 13:28-29).
petitions...
αἴτημα
aítēma; gen. aitḗmatos, neut. noun from aitéō, to ask. Petition, request, a thing asked or an asking. Occurs twice in the NT (Php. 4:6; 1Jn. 5:15) in the sense of a petition of men to God, both times in the pl. They are particular requests of which prayer (proseuchḗ) may consist, e.g., in the Lord's Prayer there are seven aitḗmata, petitions, although some have regarded the first three as euchaí, wishes. Aítēma is used in Luke 23:24 in the sense of petition by the Jews for releasing Barabbas.
Syn.: déēsis, supplication or prayer for particular benefits; énteuxis, intercession; eucharistía, thanksgiving; hiketēría (G2428), entreaty, supplication; boúlēma, will, purpose; boulḗ will; epithumía, a longing; thélēma, volition, determination; paráklēsis, request, imploration.
that... see whatsoever above.
we desired... see we ask above.
of...
παρά
pará; prep. governing the gen., dat., and acc. It means primarily, near, nearby, expressing the notion of immediate vicinity or proximity which is differently modified according to the force of each case.
(I) With the gen., expressing the meaning from near, from with. In the NT, only with a gen. of person, implying a going forth or proceeding from the near vicinity of someone, from the presence or side of someone.
(A) Particularly after verbs of motion, as of coming, sending (Mark 14:43; Luke 8:49; John 15:26; 17:8). After eínai, to be, meaning to be from or come from (John 6:46; 7:29); in John 1:14, implied. Of things (Luke 6:19, virtue went out from Him, was diffused around Him).
(B) Figuratively, after verbs of asking, receiving, or those which imply these ideas. After verbs of asking, seeking (Mat. 2:4, 2:7; 20:20; Mark 8:11; Luke 12:48; John 4:9; Acts 3:2; 9:2; Jas. 1:5); verbs of hearing, learning (John 1:40; Acts 24:8; 28:22; Gal. 1:12; 1Th. 2:13; 2Tim. 1:13; 2:2; 3:14; 2Jn. 1:4); verbs of receiving, obtaining, buying, being promised (Mat. 18:19; Mark 12:2; Luke 6:34; John 5:34; Acts 7:16; 9:14; 26:12; Rom. 11:27; Eph. 6:8; 2Pet. 1:17; Rev. 3:18); after eínai, to be, expressed or implied, meaning to be from anyone, to come, to be given, bestowed, from or by anyone (John 17:7; Acts 26:22; 2Jn. 1:3). Of hospitality or gifts (Luke 10:7; Php. 4:18). Generally, to come from someone, to be derived from or possessed by someone (Mark 5:26). Of persons, hoi pará followed by the gen., particularly of those close to someone, meaning his kindred, relatives (Mark 3:21).
(C) Figuratively, with the gen. of person as the source, author, director, meaning from whom something proceeds or is derived. (1) Generally (Mat. 21:42, quoted from Psm. 118:22; Luke 1:45; 2:1; John 1:6). (2) Hence after passive verbs instead of hupó, by (Act. 22:30).
αὐτός
autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).
(I) Self, in all the persons, i.e., myself, thyself, himself.
(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.
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