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Sunday, December 8, 2024

Book of 1 John Chapter 4 Vs. 13

 God Is Love


Verses 13-16: John introduces the reader to the fourth of 5 reasons why Christians love: because love is the Christian's assurance. 

1 John 4:13 "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit."

Hereby...

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.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, Mat. 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 cf. Mat. 18:35); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); en-graven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

(C) In a somewhat wider sense, simply implying contact, close proximity, meaning in, at, on, by, near, with, equivalent to pará, near (Mat. 6:5; 7:6, at or under the feet; Luke 13:4; 16:23; John 11:10; 15:4, remains on, attached to the vine; John 19:41; Acts 2:19; Rom. 8:34; Heb. 1:3; 8:1; 10:12; Rev. 9:10). (1) Of those with whom someone is in near connection, intimate union, oneness of heart, mind, purpose, especially of Christians, in union with Christ by faith and who are become as branches in the true vine (John 15:2, 15:4-5; see John 6:56; 14:20; Rom. 16:7, 16:11; 1Cor. 1:30; 9:1-2; 2Cor. 5:17; Eph. 2:13; 1Th. 4:16, those who died in union with Christ by faith, as Christians [cf. 1Cor. 15:18; Rev. 14:13]). Hence, those "in Christ" means Christians (2Cor. 12:2; Gal. 1:22; 1Pet. 5:14). Generally those in connection with Christ, in the Christian faith (Rom. 12:5; Gal. 3:28; 5:6; 6:15; Php. 4:1; 1Th. 3:8; 1Jn. 2:24). Christ is in the believer and vice versa, in consequence of faith in Him (John 6:56; 14:20; 15:4-5; 17:23, 17:26; Rom. 8:9; Gal. 2:20); of the believer's union with God (1Th. 1:1; 1Jn. 2:24; 3:6, 3:24; 4:13, 4:15-16); of the mutual union of God and Christ (John 10:38; 14:10-11, 14:20); of the Holy Spirit in Christians (John 14:17; Rom. 8:9, 8:11; 1Cor. 3:16; 6:19). (2) Of those in, with, on whom, i.e., in whose person or character anything exists, is done (cf. pará, near), e.g., in one's external life and conduct (John 18:38; 19:4, 19:6; Acts 24:20; 25:5; 1Cor. 4:2; 1Jn. 2:10). Generally of any power, influence, efficiency, e.g., from God, the Spirit (Mat. 14:2; John 1:4; 14:13, 14:30; 17:26; 1Cor. 12:6; 2Cor. 4:4, 4:12; 6:12; Gal. 4:19; Php. 2:5, 2:13; Col. 1:19; Heb. 13:21; 1Jn. 3:9, 3:15); also en heautṓ, himself, in the dat.), meaning in, with, or of oneself (Mat. 13:21; John 5:26; 6:53; 2Cor. 1:9). (3) Of those in or with whom, i.e., in whose mind, heart, soul, anything exists or takes place (cf. pará, near) as virtues, vices, faculties (John 1:47; 4:14, meaning in his soul; John 17:13; Rom. 7:8; 1Cor. 2:11; 8:7; 2Cor. 11:10; Eph. 4:18). "Your life is hid with Christ in God" (Col. 3:3) means in the mind and counsels of God. See Eph. 3:9. The expression en heautṓ, en heautoís, in or with oneself or themselves, means in one's heart (Mat. 3:9; Luke 7:39, 7:49; Rom. 8:23; Jas. 2:4).

(D) Of a number or multitude, as indicating place, meaning in, among, with, equivalent to en mésō, in the midst (Mat. 2:6). With the same meaning of among (Mat. 11:11, 11:21; 20:27; Mark 10:43; Luke 1:1; John 1:14; 11:54; Acts 2:29; 20:32; Rom. 1:5-6; 1Cor. 11:18; Eph. 5:3; 1Pet. 5:1-2; 2Pet. 2:8). Also in the dat. pl. en heautoís, in themselves, meaning among themselves (Mat. 9:3; 21:38; Acts 28:29); en allḗlois, one another, meaning with one another (Mark 9:50; John 13:35; Rom. 15:5). With the dat. sing. of a coll. noun (Luke 1:61; 2:44; 4:25, 4:27, "in Israel"; John 7:43; Acts 10:35; Eph. 3:21; 2Pet. 2:1; Sept.: Gen. 23:6; Lev. 16:29; 2Kgs. 18:5). Hence with dat. pl. of person by whom one is accompanied, escorted (Luke 14:31; Jude 1:14; Sept.: Num. 20:19). With the dat. pl. of thing (1Cor. 15:3, adv., "first of all," among the first).

(E) Of persons, by implication meaning before, in the presence of (Mark 8:38; Luke 1:25; Acts 6:8; 24:21, as before judges; 1Cor. 2:6; 2Cor. 10:1). Figuratively (Luke 4:21 [cf. Sept.: Deu. 5:1]), hence metaphorically, meaning in the sight of someone, he being judge (Luke 16:15, "in the sight of," or judgment of men; 1Cor. 14:11; Col. 3:20). Also, by Hebraism, en ophthalmoís humṓn (ophthalmoís, dat. pl. of ophthalmós, eye; humṓn, of you) meaning before your eyes, in your judgment (Mat. 21:42; Mark 12:11; Sept.: Psm. 118:23).

(F) Spoken of that by which one is surrounded or enveloped, meaning in, with (Mat. 16:27; 25:31; Mark 13:26; Luke 21:27; Acts 7:30); of clothing (Mat. 7:15; 11:8; Mark 12:38; Heb. 11:37; Jas. 2:2); ornaments (1Tim. 2:9); bonds (Eph. 6:20). Also en sarkí, flesh, meaning in the flesh, clothed in flesh, in the body (1Jn. 4:2; 2Jn. 1:7); to live in the flesh (Gal. 2:20; Php. 1:22; Sept.: Deu. 22:12; Psm. 147:8). Hence of that with which one is furnished, which he carries with him (1Cor. 4:21; Heb. 9:25). Metaphorically (Luke 1:17; Rom. 15:29; Eph. 6:2; Sept.: Jos. 22:8; 1Sam. 1:24; Psm.66:13).

In composition en implies:

(A) A being or resting in, as éneimi, to be within; emménō, to stay in the same place, persevere.

(B) Into, when compounded with verbs of motion, as embaínō, to walk on, embark, come into, step in.

(C) Conformity, as éndikos, equitable, just; énnomos, lawful.

(D) Participation, as énochos, guilty of.

Know...

γινώσκω

ginṓskō; fut. gnṓsomai, 2d aor. égnōn, perf. égnōka, fut. pass. gnōsthḗsonai, aor. pass. egnṓsthēn, perf. pass. égnōsmai. To know, in a beginning or completed sense.

(I) To know, in a beginning sense, that is, to come to know, to gain or receive a knowledge of, where again the perf. implies a completed action and is often to be taken in the pres. sense, to know. In the pass., to become known.

(A) Generally: (1) Followed by the acc. of thing (Mat. 12:7; John 8:32, "you will know the truth" [a.t.]; Luke 12:47; Acts 1:7; 1Cor 4:19, "And I shall know, not the speech . . . , but the power" [a.t.]; 2Cor. 2:9). With an acc. implied (Mark 6:38; 1Cor. 13:9; Sept.: 1Sam. 20:3; 21:2; 2Sa. 24:2). Followed with ek, from or of and the gen. (Mat. 12:33, to know from or by anything; Luke 6:44; 1Jn. 3:24; 4:6). Followed by en, by means of, and the dat. (John 13:35, to know by means of anything; 1Jn. 3:16, :19, 3:24; 4:13; 5:2; Sept.: Gen. 24:14; 42:33). Also with hóthen, whence (1Jn. 2:18). With katá, according to, followed by the acc. ti, what (Luke 1:18; Sept.: Gen. 15:8). (2) With the acc. of person (John 14:7, "If ye had known me"; Luke 24:35; 19:15; Rom. 1:21; 2Cor. 5:16; Gal. 4:9, gnóntes, "since you knew God" [a.t.]; 1Jn. 2:3; 3:1; Sept.: 1Sam. 3:7). Also with an acc. and hóti, that (Mat. 25:24, égnōn se, "I knew you [hóti] that you are a hard man" [a.t.]; John 5:42; Sept.: 1Sam. 20:32). (3) With hóti, that, instead of an acc. and inf. (John 6:69, egnṓkamen hóti sú eí ho Christós, "we have known that you are the Christ" [a.t.]; John 7:26; 8:52; 19:4; Jas. 2:20; Sept.: Gen. 8:11; 42:34). (4) Pass., to be known or distinguished (1Cor. 14:7).

(B) In a judicial sense, to know by trial, to inquire into or examine the reason or cause (John 7:51; Acts 23:28).

(C) In the sense of to know from others, learn, find out. In the pass., to be made known, disclosed (Mat. 10:26; Acts 9:24). With the acc. of thing expressed or implied (Mark 5:43; Acts 21:34; Col. 4:8; Mat. 9:30; Luke 9:11; Sept.: 1Sam. 21:2). With hóti, that (John. 4:1; Acts 24:11; Sept.: 1Sam. 4:6). Also with apó, from, with the gen. (Mark 15:45).

(D) In the sense of to perceive, observe, be aware of, with the acc. expressed or implied (Mat. 16:8; 22:18, "their wickedness"; Mat. 26:10; Sept.: Ruth 3:4). With hóti, that (Mark 5:29, égnō tṓ sṓmati hóti, knew in her body; John 4:53; 6:15; Acts 23:6; Sept.: 1Sam. 20:33). With the acc. and part. (Luke 8:46, "I knew that power came out of me" [a.t.]).

(E) In the sense of to understand or comprehend, with the acc. expressed or implied (Mat_. , the mysteries; Mark 4:13, parables; Luke 18:34; John 3:10; 7:49, the law; 1Cor. 2:8, 2:14; John 10:6; 12:16; 13:12; Acts 8:30; Rom. 11:34; Sept.: 1Sam. 20:39; Prov. 1:2).

(F) By euphemism, to lie with a person of another sex as spoken of a man or men (Mat. 1:25; Sept.: Gen. 4:1, 4:17; 24:16); of a woman or women (Luke 1:34; Sept: Gen. 19:8; Num. 31:17, 31:35).

Deriv.: anaginṓskō, to read; gnṓmē, cognition; gnṓsis, knowledge; gnṓstēs, a knower, expert; gnōstós, well-known, acquaintance; diaginṓskō, to know thoroughly; epiginṓskō, to observe, fully perceive, notice attentively, discern; kardiognṓstēs, heart-know-er; kataginṓskō, to blame condemn; proginṓskō, to know beforehand.

Syn.: epístamai, to know or acquire knowledge; sunoída, to know together, be conscious of; theōréō, to be a spectator and thus to understand or perceive; aisthánomai, to perceive with the senses, while ginṓskō is to perceive through the mind; noéō, to perceive with the mind, to understand; katanoéō, to understand more fully; katalambánō, to lay hold of, apprehend, perceive; blépō, to see and perceive; suníēmi, to mentally put it together, to perceive, understand; punthánomai, to inquire in order to know; parakolouthéō, to follow, observe, understand; gnōrízō, to come to know, know; diagnōrízō, to make known widely; gnōstós, known; ágnōstos, unknown; agnōsía, ignorance; kardiognṓstēs, one who knows the heart; anagnōrízō, to recognize, to make oneself known; diagnōrízō, to make known; diaginṓskō, to determine by thorough examination; gnōrízō, to make known, understand.

Ant.: agnoéō, to be ignorant; lanthánō, to fail to know, to be lacking or missing as far as understanding is concerned.

we 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, , 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).

(C) Most frequently hóti with the indic. is put after certain classes of verbs to express the obj. or reference of the verb. It is then equivalent to an acc. with inf. or to the corresponding part. construction, and often alternates with these in one and the same verb. (1) After verbs meaning to say, speak, and those including the idea of "I say that it is so" or "I say it to be so." After légō, to say (Mat. 3:9; 12:6; Mark 3:28; Luke 10:24; 2Cor. 11:21; 1Tim. 4:1); eípon (the aor. of eréō, said (Mat. 28:7, 28:13; John 7:42; 1Cor. 1:15); gráphō, to write (Mark 12:19; 1Jn. 2:12-13); didáskō, to teach (1Cor. 11:14); marturéō, to witness (Mat. 23:31; John 4:44); mártura . . . epikaloúmai (mártus, witness; epikaloúmai, to call upon), I call upon as a witness (2Cor. 1:23); ómnumi, to swear (Rev. 10:6); homologéō, to confess (Heb. 11:13); sphragízō, to seal (John 3:33). Sometimes légō (G3004), to say, or the like, is implied in the preceding verb or words, e.g., parakaléō, to exhort (Acts 14:22). After a Hebr. formula of swearing, like zṓ egṓ (záō, I live; egṓ, I), I live (Rom. 14:11 in allusion to Isa. 45:23 [cf. Isa. 49:18]). Here also belongs ouch hóti (ouch, not), not that, at the beginning of a clause, equivalent to ou légō hóti, I do not say that, used by way of explanation or limitation of something previously said, meaning although (John 6:46; 7:22; 2Cor. 1:24; Php. 3:12; 4:11, 4:17); ouch hoíon dé hóti (Rom. 9:6), not as though. (2) After verbs signifying to show, make known, with part. or inf. equivalent to "I show that it is so," or "I show it to be so." After deiknúō, to show (Mat. 16:21; John 2:18); apodeíknumi, to demonstrate, prove (2Th. 2:4); dēlóō, to make plain, declare (1Cor. 1:11); dḗlon hóti (dḗlon, evident), it is evident that (1Cor. 15:27; Gal. 3:11; 1Tim. 6:7); after apokalúptō, to reveal (1Pet. 1:12); emphanízō, to exhibit (Heb. 11:14); phaneróō, to manifest (2Cor. 3:3; 1Jn. 2:19). (3) After verbs signifying to hear, see, and (figuratively) to perceive, know, with a part. or the inf.: akoúō, to hear (Mat. 20:30; Mark 2:1; 10:47; John 14:28); blépō, to see (2Cor. 7:8; Jas. 2:22; Rev. 17:8); horáō, to see, perceive (Jas. 2:24); eídon (the aor. ind. of horáō), I saw, perceived (Mark 9:25; John 6:22); idṓn (the aor. part. of horáō), when he saw (Mat. 2:16) theáomai, to look closely at, perceive (John. 6:5); theōréō, behold, perceive (John 9:8; Acts 27:10); ginṓskō, to know (Mat. 21:45; Luke 10:11); gnōstón ésti (gnōstón, known; ésti, the 3d person sing. of eimí, to be), let it be known (Acts 28:28); anaginṓskō, to read (Mat. 12:5; 19:4); epiginṓskō, to recognize, acknowledge (Mark 2:8; Luke 1:22); oída (the perf. of eídō, to know, used as pres.), to know (Mat. 6:32; Mark 2:10; 2Cor. 11:31); agnoéō, to be ignorant of (Rom. 6:3; 7:1); epístamai, to comprehend (Acts 15:7); katalambánō, to comprehend (Acts 4:13; 10:34); noéō, to think, perceive (Mat. 15:17); suníēmi, to understand, comprehend (Mat. 16:12).

Deriv.: dióti, because, for.

we that...

μένω

ménō; fut. menṓ, aor. émeina, perf. meménēka, pluperf. 3d person pl. memenḗkeisan (1Jn. 2:19). To remain, abide, dwell, live.

(I) Intrans., to remain, dwell.

(A) Of place, i.e., of a person remaining or dwelling in a place (Mat. 10:11; 26:38; John 2:12). Followed by en, in, with the dat. of place (Luke 8:27; 19:5; John 7:9; 8:35; Acts 20:15; 27:31; 2Tim. 4:20); by pará, with, with the dat. of person (John 4:40; 14:25; Acts 9:43; 18:3, 18:20); with tḗ oikía (oikía, house) or tṓ oíkō implied (John 8:35; Acts 16:15); by metá, with, with the gen. of person (Luke 24:29); with the notion of help (John 14:16-17); katá heautón (katá, by; heautón, himself), by himself (Acts 28:16); by sún, with, and the dat. of person (Luke 1:56). With the meaning of to lodge, preceded by pou, where (John 1:38-39). Of things, followed by epí, upon with the gen. (John 19:31). Figuratively, followed by epí with the dat. (2Cor. 3:14).

(B) Of a state or condition. Followed by an adv. (1Cor. 7:8, 7:40); by en, in, with the dat. (John 12:46; 1Cor. 7:20, 7:24; 1Jn. 3:14); with en implied (Php. 1:25); by the dat. of person meaning to remain one's own, i.e., in his power (Acts 5:4). With a subst. or adj. implying condition, character (1Cor. 7:11; 2Tim. 2:13; Heb. 7:3, "remains a priest" [a.t.]). Also with things (John 12:24 with mónos, alone, meaning remains sterile; Acts 27:41). With the adj. implied, e.g., asáleutos, firm, steadfast (Rom. 9:11 opposed to katakaíomai, to burn down; 1Cor. 3:14-15). With the part., remaining unsold (Acts 5:4). With the adjunct of time during or to which a person or thing remains, continues, endures (1Cor. 15:6, "until this day" [a.t.]; see Mat. 11:23). "If I wish him to remain until I come" (a.t. [John 21:22-23]); retain his power (Rev. 17:10); to remain forever (John 12:34; 2Cor. 9:9; 1Pet. 1:25; Sept.: Psm. 9:7; 111:5, 111:9); "unto everlasting life" (John 6:27). Used in an absolute sense, with the idea of perpetuity, i.e., to remain or endure forever, to be perpetual, e.g., Christian graces, rewards, institutes. "Now there remains faith, hope, love" (a.t. [1Cor. 13:13]). See John 15:16; 2Cor. 3:11; Heb. 10:34; 12:27; 13:1.

Deriv.: anaménō, to await; diaménō, to continue abiding throughout; emménō, to persevere; epiménō, to continue in, tarry; kataménō, to remain or abide constantly or frequently; monḗ, an abode, place to stay; paraménō, to remain beside, endure; periménō, to stay around, wait for; prosménō, to abide still longer, continue with; hupoménō, to hold out, wait on, remain or abide under, be patient.

Syn.: diatríbō, to spend or pass time, stay; diateléō, to continue right through; proskarteréō, to continue steadfast; dianuktereúō, to pass the night; kathízō, to sit down; apoleípō, to remain; chronízō, to tarry; anastréphō, to abide; aulízomai, to pass the night in the open air; agrauléō, to lodge in a fold or in a field; hístēmi, to abide, continue.

Ant.: apérchomai, pass away.

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.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); en-graven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

In composition en implies:

(A) A being or resting in, as éneimi, to be within; emménō, to stay in the same place, persevere.

(B) Into, when compounded with verbs of motion, as embaínō, to walk on, embark, come into, step in.

(C) Conformity, as éndikos, equitable, just; énnomos, lawful.

  1. Participation, as énochos, guilty of.

    him...

    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.

Deriv.: authádēs, self-complacent; authaíretos, voluntary; autárkēs, self-sufficient, content; autokatákritos, self-condemned; autómatos, spontaneous; autóptēs, an eyewitness; autócheir, with one's own hands, personally; emautoú, myself; tautá, the same things; phílautos, one who loves himself more than he ought; hōsaútos, likewise.

Syn.: hómoios, similar.

Ant.: héteros, another of a different kind; diáphoros, different.

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 , 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.).

With other particles, meaning chiefly, e.g., kaí dé, and also, but also, likewise; also dé kaí, but also (Mat. 3:10; John 15:24). See , II, D). Others are: allá, but, followed by kaí, allá kaí, but also (see allá, I, A, 1]); gár, because, for, followed by kaí (see gár, G2); eán dé kaí (see eán, II, A); ei kaí, ei gár kaí, eí ge kaí, ei dé kaí, (see ei, III, C, D; ge, II, 3); ḗ kaí (ḗ, or), or also, or even (Luke 18:11) (see ḗ, IV, B); kaí gár, for also (see gár, II); kaí followed by ge (see ge, II, 5); kaí ei, even if, kaí gár ei, and even though, kaí gár eíper, and even though certainly (see ei, III, D).

he... see him above.

in... see above.

us...

ἡμίν

hēmín; personal pron. dat. pl. of egṓ, I. To us.

Ant.: humín, to you.

Because... see we that above.

he 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).

Deriv.: anadídōmi, to deliver, hand over; apodídōmi, to pay back, reward; diadídōmi, to deliver over in succession; dóma (G1390), gift; dósis, gift, giving; dótēs, giver; dōreá and dṓron, gift, primarily a cultic offering; ekdídōmi, to give forth; epidídōmi, to give over, deliver to, give, offer; metadídōmi, to impart; paradídōmi, to deliver from hand to hand, from one to another; prodídōmi, to give before.

Syn.: dōréomai, to give freely, emphasizing the free aspect; metadídōmi, to impart or give from one to another. With the meaning of add: epichorēgéō, to supply, minister; charízomai, to grant, bestow; paréchō, to provide, supply; aponémō, to assign, apportion.

Ant.: lambánō, to take, lay hold of; aírō, to lift, carry, take up or away; déchomai, to receive; prosdéchomai, to receive favorably; drássomai, to grasp with the hand; katéchō, to hold, take; piázō, to lay or take hold of forcefully.

us... see above.

of...

ἐκ

ek; before a vowel, ex. Prep. governing the gen., primarily meaning out of, from, of, as spoken of such objects which were before in another. However, apó, of or from, is used of such objects as before were on, by or with another, but are now separated from it, i.e., they are not in it, to which ek corresponds. If something is in something else, then the separation from it is expressed with ek, out of, while if it is near it, on it, with it, then apó is used. Ek is used either in respect of place, time, source, or origin. It is the direct opposite of eis, into or in.

(I) Of place, which is the primary and most frequent use, meaning out of, from.

(A) After verbs implying motion of any kind, out of or from any place or object, e.g., verbs of going, coming, sending, throwing, following, gathering, separating, removing, and the like (Mat. 2:6, 2:15, "Out of Egypt"; Mat/ 7:5; 13:49, "the evil ones from among the righteous" [a.t. {also Mat. 13:52; 17:5; 24:17}]; Mark 1:11, "a voice came out of heaven" [a.t.]; Mark 9:7; 11:8; 13:15, "to take anything out of his house" [also Mark 13:27; 16:3]; Luke 2:4; 10:18; 17:24; 23:55; John 1:19; 2:15; 13:1; Acts 23:10; 27:29-30; Rom. 11:24; 2Th. 2:7, "be taken away" [a.t.]; Heb. 3:16; Rev. 2:5). With a gen. of person, out of or from whose presence, number, any person or thing proceeds (Mark 7:20, "that which proceeds out of the man" [a.t.]; John 8:42; Acts 3:22-23; 19:34; 20:30; 1Cor. 5:13; Heb. 5:1; 1Jn. 2:19). Spoken also of persons out of whom demons are cast or depart (Mark 7:26, 7:29; 9:25; Luke 4:35). Here it is interchanged with apó, as in Luke 4:41; 8:3, 8:33. In Heb. 7:5, "to come forth out of the loins" (a.t.) of someone means to be born to him (see Heb. 7:10; Sept.: Gen. 35:11; 2Chr. 6:9).

(B) After verbs implying direction, out of or from any place, thus marking the point from which the direction sets off or tends (Luke 5:3, "He taught . . . from out of the boat" [a.t.], i.e., from the boat or while in the boat; Mark 11:20 [cf. Job 28:9; John 19:23; Acts 28:4]). In Rev. 19:2, "at her hand" is ek tḗs cheirós autḗs, meaning God has avenged or taken vengeance from her. See Sept.: Gen. 9:5; 1Sam. 24:16; 2Sam.18:19; 2Kgs. 9:7. In Rev. 15:2, those who become conquerors over the beast. As implying the direction in which one is placed in respect to a person or thing, as to sit, stand, or be ek dexiás, right hand side, or ex euōnúmōn, the left hand side, where in Eng. we use at or on (Mat. 20:21, 20:23; 22:44; 25:33; 26:64; Mark 10:37; Luke 1:11; Acts 2:25, 2:34; Heb. 1:13; Sept.: Exo. 14:22, 14:29; 1Sam. 23:19, 23:24; Psm. 16:8).

Ek / diá, through, is used as instrumental in 1Cor. 11:12, "For as the woman is of the man ek toú andrós, male even so is the man also by diá tḗs gunaikós the female; but all things of God ek toú Theoú" (a.t.). Here the original creation is referred to. The woman came out of the body of man, she was part of him (Gen. 2:21-22), a female coming out of the male. Since that time, however, man comes through the instrumentality of a female, but all come out of God. If it were not for God in the beginning, no man or no woman would have been created or would be able to produce anything. All things are out of the God, deity (italics added). In 2Cor. 5:18, "And all things are of God ek toú Theoú, who hath reconciled us to himself by Jesus Christ diá, and hath given to us the ministry of reconciliation." Everything comes out of God and is transmitted to us through Jesus Christ.

In John 17:11 our Lord declares that the believers are in (en) the world, part of the physical world. In John 17:15, however, Jesus Christ is asking the Father not to take them physically out of the world ek toú kósmou, but to keep them ek toú ponēroú, out of the evil one, separated from his influence. And then in John 17:16, our Lord says "They are not of [ek] the world, even as I am not of the world," meaning they do not display the characteristic of their environment, the world in which they live.

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.

Spirit...

πνεῦμα

pneúma; gen. pneúmatos, neut. noun from pnéō, to breathe.

(I) Breath.

(A) Of the mouth or nostrils, a breathing, blast (2Th. 2:8, "spirit [breath] of his mouth," spoken of the destroying power of God; Sept.: Isa. 11:4). Of the vital breath (Rev. 11:11, "breath of life" [a.t.]; Sept.: Gen. 6:17; 7:15, 7:22 [cf. Psm. 33:6]).

(B) Breath of air, air in motion, a breeze, blast, the wind (John 3:8; Sept.: Gen. 8:1; Isa. 7:2).

(II) Spirit.

(A) The vital spirit or life, the principle of life residing in man. The breath breathed by God into man and again returning to God, the spiritual entity in man (Sept.: Gen. 2:7; Psm. 104:29; Ecc. 12:7). The spirit is that part that can live independently of the body (Christ [Mat. 27:50, He gave up the spirit when He died; Luke 23:46 [cf. Psm. 31:5]; John 19:30]; Stephen [Acts 7:59]). "Her spirit came again and she arose" (Luke 8:55 [cf. Jas. 2:26]; Rev. 13:15; Sept.: Gen. 45:27; Jdg. 15:19). Metaphorically (John. 6:63, "the spirit in man gives life to the body, so my words are spirit and life to the soul" [a.t.]; 1Cor. 15:45, "a quickening spirit," a spirit of life as raising the bodies of his followers from the dead into the immortal life [cf. Php. 3:21]).

Deriv.: pneumatikós, spiritual.

Syn.: phántasma, a phantom, apparition, as spoken of a spirit, ghost; psuchḗ, soul; noús, mind; phrónēma, state of mind.

Pnoḗ, breath, wind, may be considered syn. only because of its common derivation with pneúma (from pnéō, to breathe, blow) which, however, as a subst. should be translated "breath" (Acts 17:25) or "wind" (a.t. [Acts 2:2]). An attempt to substitute spirit for breath would indicate the definite difference between the two words (as evidenced in Acts 23:8-9; Rom. 2:29; 1Cor. 5:5; 2Cor. 7:1; Gal. 6:18). The same logical conclusion would be arrived at if the substitution for the word psuchḗ is made with pnoḗ, breath (see Mat. 10:28; Luke 12:19; 1Th. 5:23; Jas. 5:20; 2Pet. 2:8).

In the OT the word nephesh, soul, is translated psuchḗ in the Sept and ruah, spirit, is translated in the Sept pneúma. The soul stands for the natural life regarded from the point of view of its separate individuality (Gen. 2:7; 17:14), while spirit is the principle of life considered as flowing from God Himself (Job 27:3; Psm. 51:10; Ecc. 12:7), who is thus called "the God of the spirits of all flesh" (Num. 16:22; 27:16). The Apostle Paul follows this distinction of the OT words referring to the soulish (psuchikós) man as one who by nature is apart from divine grace, and to spiritual (pneumatikós), as applying to the new man in whom the Spirit of God has taken up His abode (Rom. 8:9).

Ant.: ousía, substance; ógkos, a mass; prágma, matter; skḗnōma, the body; phúsis, nature, from which the Eng. "physics" is derived.

Sṓma, body, is the material part of man (in contrast to the spiritual which is represented by pneúma which gives man the ability to communicate with God, while psuchḗ gives man a consciousness of his environment). See sárx, flesh (John 3:6-8). Only man is said to have a spirit (John 6:63). Because God is Spirit He can only be worshiped in spirit (John 4:24 [cf. Rom. 8:15 f.]; Eph. 2:18). It is the spirit in man which responds to the Spirit of God. The Spirit of God in man guides him to and in all the truth (John 16:13; Rom. 8:16).

Another ant. of spirit is grámma, letter, referring to something that is visible or to a literal interpretation, as distinct from the spirit or spiritual interpretation (Rom. 2:29; 2Cor. 3:6).

When Jesus went to heaven to sit at the right hand of the Father, He promised to send the Holy Spirit to dwell within each of us. The fact that we have the Spirit within us, tells us that He has never left us.

Romans 8:9 "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his."

By the Spirit which he hath given us a plain evidence of son-ship (1Jn. 3:24; 4:13; Rom. 8:15; Gal. 4:6). Only sons are given the Holy Spirit (Rom. 8:9). This does not refer to the fullness of the Spirit, which all sons have not received (John 7:37-39).

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