Book of 1 John Chapter 4 Vs. 14

 God Is Love

1 John 4:14 "And we have seen and do testify that the Father sent the Son [to be] the Saviour of the world."

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.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

(B) As a continuative in respect to time, i.e., connecting clauses and sentences in the order of time. (1) At the beginning of a sentence where anything is narrated as being done immediately or soon after that which the preceding context narrates. Here kaí is equivalent to the more usual tóte, then, after that (Mat. 3:16; 4:3, 4:21; 10:1; 14:12, 14:14; Mark 1:29; 4:21, 4:24, 4:26 [cf. tóte in Mat. 15:12]). Here belongs the form kaí egéneto (the 2d aor. 3d person of gínomai, to take place), then it came to pass. Usually with a notation of time, e.g., by hóte, then (Mat. 7:28; 19:1); hōs, as (Luke 2:15); en, in, with the dat. (Mark 1:9; 4:4; Luke 1:59; 9:18; 14:1); metá, with (Luke 2:46). Followed by the gen. absolute (Mat. 9:10); by the acc. and inf. (Mark 2:23). Elsewhere egéneto dé (Luke 3:21; 5:1; 6:1). (2) In the apodosis (conclusion), e.g., where anything is said to follow at once upon that which is contained in the protasis (proposition), i.e., and immediately (Mat. 8:15; 26:53; Mark 1:27; 2:14; Luke 4:36; 8:25). Also where the time is less definite, i.e., and then, and afterwards, without any notation of time (Mark 12:1; Luke 1:56; John 4:40; 6:58; Acts 5:7; 7:7). With a notation of time (Mat. 28:9). After kaí egéneto or egéneto dé with a note of time (see 1 above). In Mat. 9:10, kaí idoú (idoú, behold), and behold (Mark 2:15; Luke 2:15, 2:21; 5:1; 9:28, 9:51). Specifically in the construction ḗggiken (perf. indic. 3d person sing. of eggízō, to come near, approach), "the hour is near" (a.t.), or has come (Mat. 26:45); "and the hour was the third" (a.t. [Mark 15:25; Luke 23:44]).

we...

ἡμεῖς

hēmeís; personal pron., nom. pl. of egṓ, I. We. To be distinguished from humeís, you.

Deriv.: hēméteros, our.

have seen...

θεάομαι

theáomai; fut. theásomai, aor. pass. etheáthēn, mid. deponent from tháomai (n.f.) to wonder. To behold, view attentively, contemplate, indicating the sense of a wondering consideration involving a careful and deliberate vision which interprets its object. Also from tháomai (n.f.): thaúma, wonder, admiration.

(I) Simply to see, perceive with the eyes, equivalent to blépō, to see indicating great vividness, and horáō, to see, physically and mentally (John 8:10; Acts 21:27; 22:9; 1Jn. 4:12, 4:14); pass. etheáthē, was seen (Mark 16:11); followed by the acc. and part. (Mark 16:14; Luke 5:27; John 1:32, 1:38; Acts 1:11); by hóti, that (John. 6:5; Acts 8:18).

(II) Involving more than merely seeing and including the idea of desire, pleasure (Mat. 6:1, "in order to be seen by them" [a.t.]; Mat. 11:7; 22:11; 23:5; Luke 7:24; 23:55; John 1:14; 4:35).

(III) In the sense of to visit (Rom. 15:24; Sept.: 2Chr. 22:6).

Deriv.: théatron, theater.

Syn.: blépō to see; emblépō, to look earnestly upon and learn from; theōréō, to look at a thing with interest and attention to details, to consider; epopteúō, to oversee; atenízō, to gaze intently; katanoéō, to comprehend with the mind.

and... see above.

do testify...

μαρτυρέω

marturéō; contracted marturṓ, fut. marturḗsō, from mártus, witness. To be a witness, bear witness.

(I) To be a witness, to be able or ready to testify. With the dat. (John 3:28; Acts 22:5); used in an absolute sense (2Cor. 8:3); followed by the dat. of person or thing, meaning in favor of whom or what one bears testimony (John 3:26; 5:33; 18:37).

(II) To bear witness, to testify to the truth of what one has seen, heard, or knows.

(A) Particularly and generally, followed by perí, concerning, with the gen. meaning to bear witness concerning a person or thing (John 1:7-8, 1:15; 2:25; 5:31-32; 8:13-14, 8:18; 15:26; 21:24); followed by hóti, that, as equivalent to the acc. and inf. (John 1:34; 4:44; 1Jn. 4:14); by hóte (John 12:17); with katá, against, with the gen. (1Cor. 15:15). Followed by the words testified, after légōn, saying, eípe, he said, and hóti, that, of a quotation (John 1:32; 4:39; 13:21). Preceded by the acc. expressed or implied, e.g., of cognate or syn. nouns as in John 5:32, hē marturía, the testimony; hēn, which; martureí perí emoú, he testifies about me, i.e., "the testimony which he testifies about me" (a.t. [cf. 1Jn. 5:9-10]). In 1Tim. 6:13, "who . . . testifies the good confession" (a.t. homologían). With the acc. of something, generally, to testify something (John 3:11, "that which we have seen, we testify" [a.t.]; also John 3:32; 1Jn. 1:2; Rev. 1:2; 22:20, ho marturṓn taúta, "He who witnesses these things" [a.t.], with a causative meaning as [cf. with Rev. 22:16]). Followed by the acc. and dat. (Rev. 22:16). With an acc. implied from the context, e.g., tá perí emoú, "those things concerning me" (a.t. [Acts 23:11]); whatever follows (John 19:35; Acts 26:5; Heb. 10:15; 1Jn. 5:6-8). Rom. 3:21, pass. with hupó, by. With the meaning of to prove by testimony (John 18:23).

(B) Figuratively, of God as testifying by His Spirit, by signs and miracles. Followed by perí, concerning (John 5:37; 8:18; 1Jn. 5:9-10); hóti, that, of quotation (Heb. 7:17). Of the Scriptures or prophets, with perí, concerning (John 5:39); with the dat. and followed by inf. with the acc. (Acts 10:43). Of one's deeds, works with perí (John 5:36; 10:25). See Sept.: Gen. 31:48.

(III) Emphatically, to testify strongly, bear honorable testimony; and pass., to be well-testified about, to have good witness, with hóti, that (Heb. 7:8); with the inf. (Heb. 11:4-5). Generally, to speak well of, applaud, followed by the dat. (Luke 4:22; Acts 15:8); used in an absolute sense (3Jn. 1:12); with epí, upon with the dat. (Heb. 11:4). In the pass., meaning to be lauded, to be of good report (Acts 6:3); with hupó, by (Acts 10:22; 16:2; 22:12; 3Jn. 1:12); with en, in (1Tim. 5:10; Heb. 11:2); with diá, through (Heb. 11:39).

Deriv.: epimarturéō, to bear witness to; katamarturéō, to bear witness against; marturía, a testimony; martúrion, a declaration of facts, proof, a testimony; summarturéō, to bear witness with; pseudomarturéō, to bear false witness.

Syn.: bebaióō, to assure; katēgoréō, to accuse; deiknúō, to show; dēlóō, to declare; emphanízō, to manifest; pháneróō, to manifestly declare; probállō, to put forward; apokalúptō, to reveal; plērophoréō, to inform fully; diasaphéō, to make plain.

Ant.: krúptō, to keep secret; apokrúptō, to keep secret from someone; kalúptō, to cover; sugkalúptō, to completely conceal; egkrúptō, to conceal inside something.

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).

Deriv.: dióti, because, for.

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.

5. Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

   Father...

   πατήρ

patḗr; gen. patéros contracted patrós, masc. noun. Its etymology is uncertain. A father, spoken generally of men and in a special sense of God. Progenitor, ancestor, father, mentor, or model.

Related words: mḗtēr, mother; pentherá, mother-in-law; pentherós, father-in-law; adelphós, brother; adelphḗ, sister; anepsiós, a cousin; suggenḗs, a relative; ékgonos, grandchild, literally a descendant; mámmē, a grandmother; génos, family, stock; oíkos, family.

(I) Generally.

(A) Particularly father, genitor, by whom one is begotten (Mat. 2:22; 19:5; Mark 5:40; Luke 2:48; John 4:53; Heb. 7:10). Pl. hoi patéres, parents, both father and mother (Eph. 6:4; Heb. 11:23). Of one reputed to be a father or stepfather (Luke 2:48).

(B) Of a remote ancestor, forefather, progenitor, or founder of a tribe or people, patriarch. Sing. (Mat. 3:9; Mark 11:10; Luke 1:32, 1:73; John 4:12; Rom. 4:17-18). Pl. hoi patéres, fathers, forefathers, ancestors (Mat. 23:30, 23:32; Luke 6:23, 6:26; John. 7:22; Acts 3:13; Rom. 9:5; Heb. 1:1; Sept.: Deu. 1:11; 1Kgs. 8:21). Figuratively in a spiritual and moral sense (Rom. 4:11-12, 4:16, of Abraham; see Sept.: Gen. 17:4-5).

(C) Of Satan as the father of wicked and depraved men (John 8:38, 8:41, 8:44). He is the model whom sinners resemble, i.e., they have like evil character.

(D) As a title of respect and reverence, in direct address (Luke 16:24, 16:27, 16:30); of a teacher as exercising paternal care, authority and affection (Mat. 23:9; 1Cor. 4:15 [cf. Php. 2:22; 1Th. 2:11]; Sept.: of prophets, 2Kgs. 2:12; 6:21; 13:14). Pl. hoi patéres, nom. or voc., fathers, as an honorary title of address used toward older persons (1Jn. 2:13-14); also toward magistrates, members of the Sanhedrin (Acts 7:2; 22:1).

(E) Metaphorically with the gen. of a thing; the author, source, beginner of something (John 8:44; Rom. 4:12; Sept.: Job 38:28).

(II) Of God generally as the creator, preserver, governor of all men and things, watching over them with paternal love and care. Thus in the NT God is called Father.

(A) Of the Jews (2Cor. 6:18 [cf. John 11:52]; Sept.: Isa. 63:16; 64:8; Jer. 31:9).

(B) Of Christians and pious persons who are called children of God (Rom. 8:15); thus Jesus in speaking with His disciples calls God Patḗr humṓn, "your Father" (a.t. [Mat. 6:4, 6:6, 6:8, 6:15, 6:18; 10:20, 10:29; Luke 6:36; 12:30, 12:32; John 20:17]). With the adjunct, "your Father who is in heaven" (a.t. [Mat. 5:16, 5:45, 5:48; 6:1; 7:11; Mark 11:25-26; Luke 11:2]); ho patḗr ho ouránios, "the heavenly Father" (a.t. [Mat. 6:14, 6:26, 6:32]); ho patḗr ho epouránios, "the Father, the One above the sky [or heaven]" (a.t. [Mat. 18:35]); ho ex ouranoú patḗr (ex, from, out of; ouranoú, heaven), "the Father out of heaven" (a.t. [Luke 11:13]). The Apostles, speaking of themselves and other Christians, called God "our Father" (Rom. 1:7; 1Cor. 1:3; 2Cor. 1:2; Gal 1:4; Eph. 1:2; Php. 1:2; 4:20). Used in an absolute sense with the same meaning (Rom. 8:15; Gal. 4:6; Eph. 2:18; Col. 1:12; Jas. 1:27; 3:9; 1Jn. 2:1, 2:15-16; 3:1 [cf. Psm. 89:26]). See Heb. 12:9, "unto the Father of spirits," meaning our spiritual Father (in contrast to a human father).

100. Specifically, God is called the Father of our Lord Jesus Christ in respect to that particular relation in which Christ is the Son of God. See huiós where the Father and Son are expressly distinguished (Mat. 11:27; 28:19; Mark 13:32; Luke 9:26; 10:22; John. 1:14, 1:18; 3:35; 5:26; 1Cor, 8:6; 1Th. 1:1; Heb. 1:5; 1Pet. 1:2; 1Jn. 1:3; 2:22; 4:14; 2Jn. 1:3, 1:9). Jesus calls God patḗr mou, "my Father" (a.t. [Mat. 11:27; Mark 8:38; Luke 2:49; John 10:18, 10:25, 10:29; Rev. 2:27; 3:5, 3:21]). Thus ho patḗr mou ho en ouranoís, "my Father in the heavens" (a.t. [Mat. 7:21; 10:32-33; 12:50]); ho patḗr mou ho ouránios, "my heavenly Father" (Mat. 15:13). Used in an absolute sense with the same meaning (Mat. 24:36; Mark 14:36; John 4:21, 4:23; 6:27, 6:37, 6:44 ff.; John 10:17; 13:1, 13:3; 14:6; Acts 1:4; Rom. 6:4, cf. Luke 10:21; 22:42; 23:34). The Apostles also speak of God as "the Father of our Lord Jesus Christ" (Rom. 15:6; 2Cor. 1:3; 11:31; Eph. 1:3; 3:14; Col. 1:3; 1Pet. 1:3). Used in an absolute sense (1Cor. 15:24; Gal. 1:1; Eph. 5:20; Col. 3:17; 2Pet. 1:17; Jude 1:1). In Eph. 1:17 "the God of our Lord Jesus Christ, the Father of glory," means "the God, the glorious Father of our Lord Jesus Christ" (a.t.).

     sent...

     ἀποστέλλω

apostéllō; fut. apostelṓ, aor. apésteila, 2d aor. apestálēn, perf. apéstalka, perf. pass. apéstalmai, from apó, from, and stéllō, to withdraw from, avoid. To send off, forth, out. Distinguished from pémpō, to send, in that apostéllō is to send forth on a certain mission such as to preach (Mark 3:14; Luke 9:2); speak (Luke 1:19); bless (Acts 3:26); rule, redeem, propitiate (Acts 7:35; 1Jn. 4:10); save (1Jn. 4:14). The expression that Jesus was sent by God (John. 3:34) denotes the mission which He had to fulfill and the authority which backed Him. The importance of this mission is denoted by the fact that God sent His own Son. In the NT, to send forth from one place to another, to send upon some business or employment (Mat. 2:16; 10:5; 20:2); to send away, dismiss (Mark. 12:3-4); to send or thrust forth as a sickle among corn (Mark 4:29). Other references: Mat. 10:16, 10:40; 11:10; 13:41; 14:35; 15:24; 21:1, 21:3, 21:34, 21:36-37; 22:3-4, 22:16; 23:34, 23:37; 24:31; 27:19; Mark 1:2; 3:31; 5:10; 6:7, 6:17, 6:27; 8:26; 9:37; 11:1, 11:3; 12:2, 12:5-6, 12:13; 13:27; 14:13; Luke 1:26; 4:18, 4:43; 7:3, 7:20, 7:27; 9:48, 9:52; 10:1, 10:3, 10:16; 11:49; 13:34; 14:17, 14:32; 19:14, 19:29, 19:32; 20:10, 20:20; 22:8, 22:35; 24:49; John 1:6, 1:19, 1:24; 3:17, 3:28; 4:38; 5:33, 5:36, 5:38; 6:29, 6:57; 7:29, 7:32; 8:42; 9:7; 10:36; 11:3, 11:42; 17:3, 17:8, 17:18, 17:21, 17:23, 17:25; 18:24; 20:21; Acts 3:20; 5:21; 7:14, 7:34; 8:14; 9:38; 10:8, 10:17, 10:20-21, 10:36; 11:11, 11:13, 11:30; 13:15, 13:26; 15:27; 16:35-36; 19:22; 26:17; 28:28; Rom. 10:15; 1Cor. 1:17; 2Cor 12:17; 2Tim. 4:12; Heb. 1:14; 1Pet. 1:12; 1Jn. 4:9; Rev. 1:1; 5:6; 22:6; Sept.: Gen. 31:4; 32:3; 41:8, 41:14; Exo. 4:28; 9:15, 9:28; Lev. 25:21; Jos. 24:9.

This word is to be distinguished from pémpō, to send, a more general term than apostéllō. The two terms, however, are used interchangeably and yet the distinction is discernible in passages such as John 5:23-24, 5:30, 5:37 where the word used is pémpō (cf. with John 5:33, 5:36, 5:38 where the word apostéllō is used). Pémpō is also used in John 6:38, 6:39-40, 6:44 and apostéllō in John 6:29, 6:57. In John 17, apostéllō is used six times, while pémpō is not used at all in this high priestly prayer of Christ.

Deriv.: apostolḗ, dispatching or sending forth; apóstolos, one sent, apostle, ambassador; exapostéllō, to send away, forth; sunapostéllō, to send along with.

Syn.: ekbállō, to send out; apotássomai, to send forth; ekpémpō, to send forth; pémpō, to send.

Ant.: kaléō, to call; proskaléomai, to summon, invite.

the... see above.

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.

(C) Figuratively of one who is the object of parental love and care or who yields filial love and reverence toward another, a pupil, disciple, follower, the spiritual child of someone (cf. téknon III, B [Heb. 2:10; 12:5 quoted from Prov. 3:11; 1Pet. 5:13 {cf. Acts 12:12}]). Of the disciples and followers of the Pharisees (Mat. 12:27; Luke 11:19; Sept.: 1Kgs. 20:35; 2Kgs. 2:15; Pro. 2:1; 3:1; 4:10, 4:20). For huiós versus huioí toú Theoú, the son and sons of God (cf. II).

Deriv.: huiothesía, adoption.

Syn.: país, a child or servant; paidíon, a young child; paidárion, a lad; téknon, a child; tekníon, a little child; nḗpios, an infant.

Ant.: patḗr, father; goneús, a parent; prógonos, a progenitor, forefather.

to be the saviour...

σωτήρ

sōtḗr; gen. sōtḗros, masc. noun from sṓzō, to save. A savior, deliverer, preserver, one who saves from danger or destruction and brings into a state of prosperity and happiness (Sept.: Jdg. 3:9, 3:15). In Gr. writers, the deliverer and benefactor of an estate. The ancient mythological gods (such as Zeus) were also called sōtḗres (pl.).

(I) Of God as Savior (Luke 1:47; 1Tim. 1:1; 2:3; 4:10; Tit. 1:3; 2:10; 3:4; Jude 1:25; Sept.: Isa. 12:2; 17:10; 45:15, 45:21; Hab. 3:18).

(II) Of Jesus as the Messiah, the Savior of men, who saves His people from the guilt and power of sin and from eternal death, from punishment and misery as the consequence of sin, and gives them eternal life and blessedness in His kingdom (Luke 2:11; Acts 5:31; 13:23; Php. 3:20; 2Pet. 1:1, 1:11; 2:20; 3:2, 3:18); our Savior (2Tim. 1:10; Tit. 1:4; 2:13; 3:6); Savior of the body the Church (Eph. 5:23); Savior of the world (John 4:42; 1Jn. 4:14).

Deriv.: sōtēría, salvation; sōtḗrion, the means of salvation.

Syn.: lutrōtḗs, redeemer; Messías, Messiah.

Ant.: olothreutḗs, destroyer; kritḗs, judge; apollúōn, destroyer.

of the... see the above.

world...

κόσμος

kósmos; gen. kósmou, masc. noun probably from koméō (n.f.), to take care of. World, with its primary meaning being order, regular disposition and arrangement.

(I) A decoration, ornament (1Pet. 3:3; Sept.: Exo. 33:4-6; Jer. 4:30).

(II) Order of the universe, the world.

(A) The universe, heavens and earth (Mat. 13:35; 24:21; Luke 11:50; John 17:5, 17:24; Acts 17:24; Rom. 1:20; Heb. 4:3). Metonym for the inhabitants of the universe (1Cor. 4:9). Figuratively and symbolically, a world of something, as an aggregate such as in Jas. 3:6, "a world of iniquity" (cf. Sept.: Pro. 17:6).

(B) The earth, this lower world as the abode of man. (1) The then-known world and particularly the people who lived in it (Mark. 16:15; John 16:21, 16:28; 21:25; 1Tim. 3:16; 1Pet. 5:9; 2Pet. 3:6). To come or be sent into the world means to be born, as in John 1:9. To go forth into the world means to appear before men as in John 3:17, 3:19; 6:14; 1Tim. 1:15; Heb. 10:5; 1Jn. 4:1, 4:9; 2Jn. 1:7. Hyperbolically (Mat. 4:8, "all the kingdoms of the world"; see Rom. 1:8). (2) Metonymically, the world meaning the inhabitants of the earth, men, mankind (Mat. 5:14; 13:38; John 1:29; 3:16; Rom. 3:6, 3:19; 1Cor. 4:13; 2Cor. 5:19; Heb. 11:7; 2Pet. 2:5; 1Jn. 2:2). Hyperbolically, the world for the multitude, everybody (John 7:4 "show thyself to the world" means manifest thyself, do not remain in secret; John 12:19); metaphorically, that is openly (John 14:22; 18:20; 2Cor. 1:12). It also stands for the heathen world, the same as tá éthnē, "the nations" (a.t. [Rom. 11:12, 11:15 {cf. Luke 12:30}]).

(C) The present world, the present order of things, as opposed to the kingdom of Christ; and hence, always with the idea of transience, worthlessness, and evil both physical and moral, the seat of cares, temptations, irregular desires. It is thus nearly equivalent to ho aiṓn hoútos (aiṓn, age; hoútos, this), this age. (1) Generally with hoútos, this (John 12:25, "in this world," during this life; John 18:36, "of this world," meaning this earth; 1Cor. 5:10; Eph. 2:2; 1Jn. 4:17). Specifically the wealth and enjoyments of this world, this life's goods (Mat. 16:26; Mark 8:36; Luke 9:25; 1Cor. 3:22; 7:31, 7:33-34; Gal. 6:14; Jas. 4:4; 1Jn. 2:17). (2) Metonymically for the men of this world as opposed to those who seek the kingdom of God, e.g., with hoútos, this (1Cor. 1:20; 3:19); as subject to Satan, the ruler of this world (John 12:31; 14:30; 16:11); without hoútos (John 7:7; 14:17; 16:8; 17:6, 17:9; 1Cor. 1:21; 2Cor. 7:10; Php. 2:15; Jas. 1:27).

(III) Idiomatic expressions with kósmos:

(A) A rhetorical expression for the great majority of people in a particular place (John 12:19).

(B) Almost equivalent to the modern phrase "the public" (John 7:4 [cf. John 18:20]).

(C) Means of sustenance for the body is called bíos, i.e., means of livelihood. Bíon toú kósmou (1Jn. 3:17), the material things provided in the world.

(D) "The tongue . . . a world of iniquity" (Jas. 3:6), the sum total.

(E) The world before the flood (Heb. 11:7; 2Pet. 2:5; 3:6). The population of the world then and its accumulations of wealth and the products of its labor are no doubt chiefly in view; yet the comparison in 2Pet. 3:6-7 with "the heavens and the earth, which are now," suggests a sweeping away at that time of the whole order of nature.

Deriv.: kosméō, to order, put in order, decorate, adorn; kosmikós, worldly, earthly; kósmios, well- ordered, well-mannered, decorous; kosmokrátor, a world ruler.

Syn.: aiṓn, age; oikouménē, the inhabited earth, civilization; gḗ, earth as arable land, but also the earth as a whole, the world in contrast to the heavens.

The Word was made flesh and dwelled among men so that they would have as much proof of His personal existence, as they had of any other person in their midst (John 1:1-2, 1:14; 1Tim. 3:16).

The purpose of the presence of God in the form of flesh on the earth was for the salvation of all mankind. Jesus, who was the Word of God in heaven, took on the form of flesh as the Son of God to save us. He took on the name, Jesus, because it means Savior. He is our Savior and our Lord.