God Is Love
1 John 4:15 "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God."Whosoever...
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.
Deriv.: hṓs, as, so as, how.
Whosoever (ὀς ἐὰν)
Lit., who if there be any.
confess that Jesus... Much stress was laid upon this in the early church, because the Jews and many Gentile false teachers denied the reality of the incarnation. If one in those days accepted this, Christ’s physical death to atone for sins, and the physical resurrection of Christ, he would likely accept Jesus as personal Savior. But in our day when Christianity is the accepted religion in our country such confession of Jesus as Son of God has become a mere form in many circles. People think that because they acknowledge this fact in public they are saved from sin and are true Christians. One can do this mentally and verbally many times a day without having a change in his life. One must believe from the heart as well as confess with the mouth (Rom. 10:9-10). If and when one does this he will be made a new creature in Jesus Christ (1Jn. 5:1; 2Cor. 5:17). True New Testament confession includes complete surrender of the life to God and consecration regarding future conduct that it will be according to the whole will of God as light is received (1Jn. 1:7-9; 2Cor. 7:10; Rom. 12:1-2).
ὁμολογέω
homologéō; contracted homologṓ, fut. homologḗsō, from homólogos (n.f.), assenting, which is from homoú, together with, and légō, to say. To assent, consent, admit, as used commonly in Class. Gr.; to promise, i.e., to agree with or consent to the desire of another.
(I) To concede, admit, confess (Acts 24:14); of sins (1Jn. 1:9). Hence, to confess publicly, acknowledge openly, profess (1Tim. 6:12). Followed by the acc. generally (Acts 23:8); by the inf. (Tit. 1:16); by a part. (1Jn. 4:2-3; 2Jn. 1:7). With the part. ónta, being, implied (John 9:22; Rom. 10:9, "the Lord, being Jesus" [a.t.]). In an absolute sense, but with part. implied (John 12:42; Rom. 10:10). Followed by hóti, that, instead of the inf. (Heb. 11:13; 1Jn. 4:15); or as citing the express words (Mat. 7:23; John 1:20). Followed by en, in, to confess Christ personally, meaning to profess or acknowledge Him (Mat. 10:32; Luke 12:8). Followed by the dat. of person, to acknowledge in honor of someone, meaning to give thanks, to praise (Heb. 13:15).
(II) To be in accord with someone, to promise, followed by the dat. and inf. (Mat. 14:7).
Deriv.: anthomologéomai, to confess in return, respond in praise; exomologéō, to confess verbally, to profess or acknowledge, promise, praise; homología, confession; homologouménōs, confessedly, surely, without controversy.
Syn.: epaggéllō, to announce, promise, profess; pháskō, to assert, affirm, profess; eucharistéō, to give thanks; eulogéō, to speak well of.
Ant.: arnéomai, to deny, refuse; aparnéomai, to deny utterly; paraitéomai, to avoid, reject; apodokimázō, to reject, disapprove; exouthenéō, to despise.
shall confess (ὁμολογῶμεν)
From ὁμός, one and the same, and λέγω, to say. Hence, primarily, to say the same thing as another, and, therefore, to admit the truth of an accusation. Compare Psm. 51:4. The exact phrase, ὁμολογεῖν τὰς ἁμαρτίας confess the sins, does not occur elsewhere in the New Testament. Compare ἐξομολογεῖσθαι ἁμαρτίας (παραπτώματα) Mat. 3:6; Mark 1:5; Jas. 5:16. See on Mat. 3:6; see on Mat. 11:25; see on Luke 22:6; see on Acts 19:18; see on Jas. 5:16.
Son of God
The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles.
The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings.
1. The Revelation of the Divine Being by a special title.
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation.
The latter sense is illustrated in 3Jn. 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41.
In 1Jn. 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1Jn. 3:23; 5:13, the exact sense is defined by what follows.
Actual Names Used.
(I.) His Son Jesus Christ. 1Jn. 1:3; 3:23; 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1Jn. 1:2-3, the Father (compare John 3). In 1Jn. 3:23, God. In 1Jn. 5:20, He that is true. Thus the son-ship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent.
1. Jesus is the Son of God (John 4:15; 5:5).
2. Jesus is the Christ (John 2:22; 5:1).
The constituents of the compressed phrase are all used separately by John.
(1.) Jesus. 1Jn. 2:22; 5:1; 4:3 (where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity.
(2.) Christ. 2Jn. 1:9. Pointing to the preparation made under the old covenant.
(3). Jesus Christ. 1Jn. 2:1; 5:6; 2Jn. 1:7. Combining the ideas of true humanity and messianic position.
In 1Jn. 4:15, the reading is doubtful: Jesus or Jesus Christ.
that Jesus Christ is come in the flesh (Ἱησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα)
Lit., Jesus Christ having come, etc. The whole phrase forms the direct object of the verb confesseth.
(4.) The Son. 1Jn. 2:22, 2:23, 2:24; 4:14; 5:12. The absolute relation of Son-ship to Fatherhood.
(5.) The Son of God. 1Jn. 3:8; 5:10, 5:12, 5:13, 5:20. Compare His Son (1Jn. 4:10; 5:9), where the immediate antecedent is ὁ Θεός God; and 1Jn. 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine son-ship.
(6.) Jesus His (God's) Son. 1Jn. 1:7. Two truths. The blood of Christ is available and efficacious.
(7). His (God's) Son, His only Son. 1Jn. 4:9. The uniqueness of the gift is the manifestation of love.
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles.
Κύριος Lord, is not found in the Epistles (omit from 2Jn. 1:3), but occurs in the Gospel, and often in Revelation.
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.
This refers to the doctrinal test (verses 1-6; 1:1-4; 2:23).
I have used them so much that I will not quote them here, but the greatest verification of this Scripture is in Romans chapter 10 verses 9 and 10. Another wonderful Scripture on this is:
Mat. 10:32 "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
This is in the very words of Jesus Himself. There is no question, when we confess. Confess is to tell a truth. We know in our heart, and confess with our mouth as verification that we are full of Jesus.
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.
Jesus...
’Ιησοῦς
Iēsoús; gen. Iēsoú, masc. proper noun transliterated from the Hebr. Yēshū‛a, Jehovah his help. Jesus, Jehoshua, contracted to Joshua (Neh. 8:17).
(I) Jesus means Savior (Mat. 1:1, 1:16, 1:21). In the gospels, our Savior is designated by the name of Christ alone in nearly 300 passages; by the name of Jesus Christ or Christ Jesus less than 100 times, and by the name of the Lord Jesus Christ less than 50 times. Prior to His resurrection, He was designated as Jesus Christ; after His resurrection, He is often referred to as Christ Jesus (Acts 19:4; Rom. 8:1-2, 8:39; 1Cor. 1:2, 1:30; Gal. 3:26, 3:28; Eph. 2:6-7, 2:10, 2:13; Php. 3:3, 3:8, 3:12, 3:14; Col. 1:4, 1:28; 1Tim. 1:12, 1:14-15; 2Tim. 1:1-2, 1:13; 1Pet. 5:10, 5:14).
(II) In Acts 7:45 and Heb. 4:8, Iēsoús refers to Joshua, the successor of Moses.
(III) In Col. 4:11, Jesus, surnamed Justus, was a fellow-laborer with Paul.
is...
ἐστί
estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.
the...
ὁ
ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.
(I) As a def. art., the, that, this (Mat. 21:7; John. 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).
(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."
(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).
(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.
(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.
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.
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.
God... see above.
dwelleth...
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.
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. 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); engraven 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.
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.
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.).
he... see him above.
in... see above.
God... see above.
0 comments:
Post a Comment