God Is Love
No man...
οὐδείς
oudeís; fem. oudemía, neut. oudén, adj. from ou, not, and heís, one. Not even one, not the least. When it is used in the neut., oudén, it means nothing or not a thing (1Cor. 13:2; Sept.: Gen. 41:44; Isa. 41:28). Neg. adj. denying absolutely and obj., and differing from mēdeís, no one, as ou, not, absolutely and obj., from mḗ, not, subj. and conditionally. Generally it means no one, nothing, none at all; particularly placing emphasis as not even one, not the least. However, when it is used so emphatically, it is commonly written separately, oudé heís, oudé hén.
(I) As an adj. with a subst., it means no one, no (Luke 4:24, "No prophet"; John 16:29; 18:38; 1Cor. 8:4; neut. Luke 23:4; John 10:41; Acts 17:21). Partitively, followed by a gen. of a whole (Luke 4:26-27; Acts 5:13; 18:17; 1Cor. 1:14; 9:15); oudeís ex autṓn (ek or ex, of; autón, them, gen. pl. of autós, he, himself), none of them (John 17:12; 18:9).
(II) Used in an absolute sense, as a subst., oudeís means no one, no man, no person (Mat. 6:24; Mark 5:4; Luke 5:36-37, 5:39; John 5:22; Acts 9:8; Eph. 5:29; Rev. 2:17). With other neg. for strength after ou (Mat. 22:16; John 8:15; Acts 4:12; 2Cor. 11:9); oudépō oudeís (oudépō, as yet not, never before), never before anyone (Luke 23:53); oudeís oukéti (oukéti, not yet), anymore, no one, any more (Mark 12:34).
Syn.: mēdeís, none.
Ant.: pás, every; hápas, absolutely everybody, all; hékastos, each one.
hath seen God... Greek: horao, like our English seen, means to see with the eyes and also see with the mind. That it means here to comprehend fully or understand is clear from the fact that many men have seen God with the eyes (Gen. 18:2, 18:33; 32:24-30; Exo. 24:10; 33:11; Jos. 5:13; Isa. 6:1-13; Ezk. 1:26-28; Dan. 7:9-14; 10:5-6; Acts 7:56-59; Rev. 4:2-5; 5:1-7). The verse could read, "No man has ever comprehended or experienced God at any time in all His fullness, save the only begotten Son . . . . He hath declared Him." That Christ is the first to experience God in the fullness of the Holy Spirit is clear from John 3:34; Acts 10:38; Isa. 11:1-2; 61:1-2; Luke 4:16-18.hath 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.
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.
In the NT and the Sept., Theós, God, generally answers to the OT pl. name Elohim and so denotes God, the Trinity. See Mat. 4:7 (cf. Deu. 6:16 in the Hebr. and the Sept.); Mat. 4:10 (cf. Deu. 6:3); Mat. 22:32 (cf. Exo. 3:6); Mat. 22:37 (cf. Deu. 6:5); Mark 1:14-15 (cf. Dan. 2:44); Mark 12:29 (cf. Deu. 6:4-5); John1:12 (cf. Gen. 6:2); Acts 4:24 (cf. Gen. 1:1 in the Hebr.); Acts 10:34 (cf. Deu. 10:17). It is applied personally, but very rarely, to the Father (John 5:18; 13:3; 16:27, 16:30 [cf. John. 16:28-29]; 2Cor. 13:14; Php. 2:6); to the Son (Mat. 1:23; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16; Tit. 2:13; 2Pet. 1:1; 1Jn. 5:20); to the Holy Spirit (Acts 5:4 [cf. Acts 4:24-25 with Acts 1:16; 1Cor. 3:16-17; 6:19; 2Cor. 6:16; 2Pet. 1:21]). It also denotes the heathen gods or idols (Acts 14:11); magistrates (John 10:34-35); by false application to Satan (2Cor. 4:4); to the belly which some people make their god or in which they place their supreme happiness (Php. 3:19).
In two passages, Theós is used to distinguish the one true God from all other beings. In 1Cor. 8:5-6, it is put forth that even if all the gods of the heathen really did exist, yet to us there is but one true God. In Gal. 4:8, Paul reminds the Galatians that the gods whom they served in the past as slaves, are not, in their essential character, in their very nature, gods at all.
Many times, Theós occurs with the def. art. ho, but it is not so rendered in translation because, in Eng., we never refer to God as the God, except if He is designated as belonging to someone specifically, such as the God of Abraham (Mat. 22:32). In many instances when the def. art. ho occurs before Theós, God, particular reference is made to God the Father, making the distinction in the persons of the Trinity evident, e.g., in John 1:1, "And the Word had been [ḗn, imperf. act. of eimí] toward [prós] the God [tón Theón]" (a.t.). The def. art. here designates "the Father." The absence of the def. art. may refer to the Triune God in His infinity, eternity and totality (John 1:18).
Deriv.: átheos, without God; theá, goddess; theíos, divine; theiótēs, divinity, referring to the power of God but not to His essential character and nature; theodídaktos, taught of God; theomáchos, one who fights against God; theópneustos, inspired of God; theosebḗs, reverent of God; theostugḗs, hater of God; theótēs, divinity, referring to the essence and nature of God; philótheos, fond of God, lover or friend of God.
Syn.: ho ṓn (ho, the; ṓn, to be), the One being, One eternal in His existence, One who has always been, self-existent; ho ṓn, ho ḗn, kaí ho erchómenos (ḗn, to be; kaí, and; erchómenos, pres. part. of érchomai, to come), the One being, who was, and who is coming, the One spanning time, the timeless One; húpsistos, the Highest, the supreme One; kúrios, lord, master, supreme in authority; epouránios, one above the sky, celestial; ouránios, heavenly, followed by patḗr, father; dēmiourgós, literally a worker for the people, creator, maker; ktístēs, God, the author of all things, creator; poiētḗs, doer, creator; pantokrátōr, omnipotent, almighty.
at any time...
πώποτε
pṓpote; adv. from pō, yet, even, and poté, never. Yet ever, at any time. In the NT only after a neg. meaning not yet ever, never (Luke 19:30; John 1:18; 5:37; 6:35; 8:33; 1Jn. 4:12; Sept.: 1Sam. 25:28).
Syn.: hótan, when, whenever; hóte, when, after that, as soon as, while; hopóte, as soon as, when, at which time; hosákis, whenever; póte, when, at what time.
Ant.: oudépote, never, not at any time; mēdépote, never; oudépō, not yet, never yet.
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. In the NT it is used:
(I) Alone, i.e., without other particles.
(A) With the subjunctive, and implying uncertainty with the prospect of decision. (1) With the pres. subjunctive and used as a conclusion or in the apodosis. (a) With the indic. fut. (Mat. 6:22-23). In this sentence we have a protasis, a conditional clause, "If therefore thine eye be single," and then the apodosis, the conclusion with the fut. indic. éstai, shall be, from the verb eimí, to be, "thy whole body shall be full of light." See Luke 10:6; John 7:17; Acts 5:38; Rom. 2:26. After hóti, that, referring to a previous clause (1Jn. 5:14, "that, if we ask"; Sept.: Job 9:15, 9:20). The future of the apodosis, which in Gr. grammar means conclusion or the whole conclusion, is sometimes to be supplied as in John 6:62 where the protasis, the condition, is expressed in "if ye shall see the Son of man ascend up where he was before." The apodosis or conclusion is not expressed but, referring back to John 6:61, "Does this offend you?" implies "How much more will this offend you?" See also Acts 26:5; 1Cor. 4:15. In Luke 19:31, "And if any man ask you," has the apodosis in the fut. indic. used as an imper., "Thus shall ye say unto him." However, ou mḗ, not at all (comprised of ou, not, and mḗ, not), a double neg., is followed by the aor. subjunctive (pisteúsēte instead of the fut. indic. pisteúsete as in Acts 13:41). See the discussion of ou mḗ in mḗ, not, and also in ou mḗ, not at all, no never. (b) Followed by the pres. imper. (John 7:37; see also Rom. 12:20). In Mat. 10:13 followed by the aor. imper., elthétō, let come, from the verb érchomai, to come. See also Mark 9:43. (c) Followed by the pres. indic. (John 8:16, "And yet if I judge, my judgment is true"; see also Mat. 8:2; John 13:17; 21:22; Rom. 2:25; 1Cor. 6:4; 12:15-16; 2Tim. 2:5). After hót, that (Gal. 5:2). Also followed by the perf. indic. with pres. meaning (John 20:23) where kekrátēntai, although the perf. indic. pass., has the pres. meaning of "are retained," whereas grammatically it is "hath been retained." (2) With the aor. subjunctive and in the apodosis or conclusion. (a) Followed by the indic. fut. (Mat. 4:9; 5:13; 28:14; Mark 8:3; John 8:36; Rom. 10:9; Sept.: Job 8:18; 9:12; 11:10). With the apodosis or the fut. implied as in Mark 11:31-32 where in verse thirty-one we have the protasis and therefore eán is implied before eípōmen of verse thirty-two, "but if we shall say, Of men," the fut. apodosis, "ye know what will happen," is implied. See also Rom. 11:22. With the fut. for imper. in Mat. 21:3, "ye shall say" stands for "say"; also 1Jn. 5:16. Instead of the fut. indic. is the aor. subjunctive after ou mḗ, the double neg. (John 8:51-52). (b) Followed by the pres. imper. (Mat. 18:17; 1Cor. 10:28; Gal. 6:1), or aor. imper. (Mat. 18:15, 18:17; 1Cor. 7:11; Col. 4:10). Also in prohibitions expressed by mḗ, followed by the aor. subjunctive instead of the imper. (Mat. 24:23; Heb. 3:7). (c) Followed by the pres. indic. (Mat. 18:13; Mark 3:24; 8:36; John 8:31; Rom. 7:3; 2Cor. 5:1). Also followed by the perf. indic. with pres. meaning (Rom. 7:2; 14:23). (d) Followed by the aor. subjunctive (1Cor. 7:28). Also after hína, so that, depending on a previous clause (John 9:22; 11:57). Also with hópōs, so that (Acts 9:2). (3) Sometimes with both pres. and aor. subjunctives in the same clause, followed in the apodosis by the fut. indic. (1Cor. 14:23); by the imper. (Mat. 5:24); by the pres. indic. (1Cor. 14:24; Jas. 2:15; 1Jn. 1:6).
(B) With the indic., but only in later Gr. writers. In the NT only once and with the indic. perf. as pres. in the apodosis (1Jn. 5:15; Sept.: Job 9:14; 22:3).
(C) Used in respect of certainties as though they were uncertain, and hence equivalent to a particle of time, meaning when, equivalent to hótan, when, with the subjunctive as John 12:32 where the translation should have been "and I, when I be lifted up" (a.t.). Also John. 14:3; 1Jn. 3:2; Sept.: Pro. 3:24; Isa. 24:13; Amos 7:2; also Gen. 38:9 where in the Sept. we have hótan.
(D) Instead of án, in the NT and later Gr. writers, used in relative clauses and with relative words. Such words are thus rendered more general, implying mere possibility, and take only the subjunctive, meaning ever, soever. (1) Hós eán (hós, he who, followed by eán, if) meaning whoever, whosoever, whatsoever (Mat. 5:19; 7:9; 10:14, 10:42; 12:36; 14:7; 16:19; Sept.: Gen. 15:14; 21:22). (2) Hóstis eán (hóstis, whosoever, followed by eán, if) meaning whoever, whatsoever (Col. 3:23). (3) Hósos eán (hósos, how much, followed by eán, if) meaning whosoever, as many as (Mat. 18:18; Rev. 3:19; Sept.: Gen. 44:1). (4) Hópou eán (hópou, where, followed by eán, if) meaning wheresoever (Mat. 8:19; 24:28; Mark 6:10; 14:14). (5) Hou eán (hou, where, followed by eán, if) meaning wheresoever (1Cor. 16:6; Sept.: Gen. 20:13). (6) Hōs eán (hōs, as, followed by eán, if) meaning as if, in whatsoever manner, as when (Mark 4:26); whensoever (Rom. 15:24; Sept.: Job 37:10). (7) Kathó eán (kathó, according to which, as, followed by eán, if) meaning according to whatsoever (2Cor. 8:12). (8) Hosákis eán (hosákis, whensoever, as many times as, followed by eán, if) meaning so often as (Rev. 11:6).
(II) In connection with other particles, where, however, for the most part each retains its own power. The following only require to be noted, all with the subjunctive (cf. I, A).
(A) Eán dé kaí meaning and if also, but if also (Mat. 18:17; 1Cor. 7:11, 7:28; 2Tim. 2:5 [cf. Sept.: Job 31:14]).
(B) Eán mḗ (eán followed by mḗ, not) meaning if not, i.e., unless, except (Mat. 5:20; 6:15; Mark 3:27; 7:4; John 3:2, 3:5; 15:6; Gal. 2:16; Sept.: Exo. 3:19; 4:1, 4:8-9). In the sense of except, that, but that (Mat. 26:42, "so but that I drink" [a.t.]; Mark 4:22, "but that it shall be revealed" [a.t.]; Mark 10:30, "but that he shall receive" [a.t.], i.e., who shall not receive).
(C) Eán per (eán followed by per, a particle significant of abundance or emphasis) meaning if indeed, if now (Heb. 3:6, 3:14; 6:3).
(D) Eán te (eán followed by the particle te emphasizing connection or addition) meaning if it be, be it that (2Cor. 10:8). Also as repeated eán te . . . eán te, meaning whether . . . or (Rom. 14:8; Sept.: Exo. 19:13; Lev. 3:1).
we love...
ἀγαπάω
agapáō; contracted agapṓ, fut. agapḗsō. To esteem, love, indicating a direction of the will and finding one's joy in something or someone. It differs from philéō, to love, indicating feelings, warm affection, the kind of love expressed by a kiss (phílēma.
(I) To love, to regard with strong affection (Luke 7:42; John 3:35; 8:42; 21:15; 2Cor. 9:7; Rev. 3:9; Sept.: Gen. 24:67; Ruth 4:15). With the acc. of the corresponding noun, "his great love wherewith he loved us" (Eph. 2:4 [cf. 2Sam. 13:15]). Perf. pass. part. ēgapēménos, beloved (Eph. 1:6; Col. 3:12).
(II) As referring to superiors and including the idea of duty, respect, veneration, meaning to love and serve with fidelity (Mat. 6:24; 22:37; Mark 12:30, 12:33; Luke 16:13; Rom. 8:28; Sept.: 1Sam. 18:16). The pres. act. part. used substantively of those loving the Lord, meaning faithful disciples or followers of the Lord (Eph. 6:24; Jas. 1:12; 2:5; Sept.: Exo. 20:6; Deu. 5:10).
(III) To love, i.e., to regard with favor, goodwill, benevolence (Mark 10:21; Luke 7:5; John 10:17). In other passages the effects of benevolence are expressed as to wish well to or do good to. To love one's neighbor, one's enemies (Mat. 5:43; 19:19; 22:39; Luke 6:32). The fut. imper., agapḗseis, especially in regard to one's enemies, should not necessarily be taken to mean doing that which will please them, but choosing to show them favor and goodwill (Mat. 5:43-44). One should realize the need of people to be changed through Christ's grace, and do everything possible to bring them to a knowledge of the Lord. This may involve expressions of benevolence or even discipline and punishment, all as the outworking of this love. In 2Cor. 12:15 it means, "even if, having conferred greater benefits on you, I receive less from you" (a.t.).
(IV) Spoken of things, to love, i.e., to delight in (Luke 11:43; John 3:19; Heb. 1:9; 1Jn. 2:15). The expression "not to love" means to neglect, disregard, condemn (Rev. 12:11, meaning they condemned their lives even unto death, i.e., they willingly exposed themselves to death). Other references: Mat. 5:44, 5:46; Mark 12:31; Luke 6:27, 6:35; 7:47; 10:27; John 3:16; 11:5; 12:43; 13:1, 13:23, 13:34; 14:15, 14:21, 14:23-24, 14:28, 14:31; 15:9, 15:12, 15:17; 17:23-24, 17:26; 19:26; 21:7, 21:16, 21:20; Rom. 8:37; 9:13, 9:25; 13:8-9; 1Cor. 2:9; 8:3; 2Cor. 11:11; Gal. 2:20; 5:14; Eph. 5:2, 5:25, 5:28, 5:33; Col. 3:19; 1Th. 1:4; 4:9; 2Th. 2:13, 2:16; 2Tim. 4:8, 4:10; Heb. 12:6; Jas. 2:8; 1Pet. 1:8, 1:22; 2:17; 3:10; 2Pet. 2:15; 1Jn. 2:10; 3:10-11, 3:14, 3:18, 3:23; 4:7-8, 4:10-12, 4:19-21; 5:1-2; Rev. 1:5; 20:9.
(V) Contrast with philéō, to be content with, denoting common interests, hence to befriend. Most scholars agree that agapáō is used of God's love toward man and vice versa, but philéō is rarely used by God of the love of men toward Him. In John 21:15-16, it is a statement by Peter to Jesus and in verse seventeen it is only a question by Jesus to Peter. In verses fifteen and sixteen while Jesus was asking Peter, Agapás me? "Do you love me?" (a.t.) Peter was answering, philṓ se, "I am your friend" (a.t.). In verse seventeen for the third time Jesus asked Peter, but this time He said, phileís me?, "Are you my friend?" (a.t.). Jesus indeed makes us His friends in His great condescension, but for us to call ourselves His friends is somewhat of a presumption.
In the first question of Jesus to Peter in John 21:15, there is the comparison of love (agápē) toward Himself versus love toward material things, possibly the fish and bread which all were eating. The expression "more than these" may very well refer to the love of the other disciples present (John 21:2). Jesus was asking whether Peter's love was greater than that of the other disciples. In this question of Jesus to Peter in John 21:15 there is also the comparison of love (agápē) toward Himself versus the love of the other disciples present (John 21:2). Again Jesus was asking whether Peter's love was greater than that of the other disciples. Peter in his answer used the expression sú oídas hóti Philṓ se, "thou knowest [oída, to know intuitively] that I am your friend [philéo]" (a.t.). That was an upgrading by Peter of his devotion to Christ. The Lord, however, intuitively knew that Peter had not accepted His determination to die while He could avoid death (Mat. 16:22-23). Not only did Peter not acknowledge Jesus as his friend, but denied that he even knew Him (Mat. 26:69-75), even as Jesus had predicted Peter would (Mat. 26:31-35). The Lord did not accept Peter's self- upgraded love from agápē to philía, friendship. We love (agapáō) God because He first loved us (1Jn. 4:10). But none of us, especially Peter, earn the right to declare ourselves friends (phílos) of God. He alone can declare us as such, even as He did Abraham (Jas. 2:23).
The second question Jesus asked Peter was not the same as the first. It was not a question of comparison. He did not ask Peter, "Do you love [agapáō] me more than these?" but simply "Do you love me [agapáō]?" (author's translations). The Lord would be pleased with a personal statement of reciprocation of His love without a comparison of oneself to others. Jesus, being God incarnate, has intuitive knowledge of each one of His children. Thus the Lord would not accept Peter's confession of personal attachment to Himself as that of friendship. Jesus intuitively knew that Peter was not always His devoted friend, for He knew that Peter would deny Him. Some have suggested that in this passage Christ was providing an opportunity for Peter to "redeem" himself from the earlier denial of the Lord.
The third question of Jesus to Peter was different, "Do you love me [philéō, Are you my friend]?" (a.t.). Are your interests, now that you have seen Me risen from the dead, different than before the resurrection? Peter became sorrowful because he understood the deeper meaning of Jesus' question (John 21:17). His answer utilized two similar, but distinct verbs, oída, to know intuitively, and ginṓskō, to know experientially: "Lord, thou knowest, [oídas, intuitively] all things. Thou knowest [gínṓskeis, know experientially] that I love thee [philṓ, that I am now your friend]." When it comes to the expression of the love of the Father God to the Son God, both verbs, agapáō and philéō, are used. John 3:35 states, "The Father loveth [agapá] the Son and hath given all things into his hand." In John 5:20 we read, "For the Father loveth [phileí] the Son, and showeth him all things that himself doeth."
Agapáō and never philéō is used of love toward our enemies. The range of philéō is wider than that of agapáō which stands higher than philéō because of its moral import, i.e., love that expresses compassion. We are thus commanded to love (agapáō) our enemies, to do what is necessary to turn them to Christ, but never to befriend them (philéō) by adopting their interests and becoming friends on their level.
Deriv.: agápē, love; agapētós, beloved, dear.
Syn.: philéō, to befriend, love.
Ant.: miséō, to hate.
one another...
ἀλλήλων
allḗlōn; gen. pl. of a reciprocal pron. allḗlous, one another; dat. masc. pl. allḗlois; fem. allḗlais; neut. allḗlois, from állos, another. One another. This pron. has no nom. and no sing. Used only in the acc., gen., and dat.: allḗlous, one another; allḗlōn, of one another; allḗlois, for, in, to one another (Mat. 24:10; John 15:12, 15:17).
God... same as 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.
(C) Of the relation in which one person or thing stands with another, chiefly in John's writings; thus to remain in or with someone, i.e., to be and remain united with him, one with him in heart, mind, and will; e.g., with en and the dat. of person (John 6:56; 14:10; 15:4-7; 1Jn. 2:6; 3:24; 4:15-16); by metá, with, and the gen. (1Jn. 2:19). Also to remain in something which is equivalent to remaining steadfast, persevering in it, e.g., with en and the dat. (John 8:31; 15:9; 1Jn. 4:16); in the light (1Jn. 2:10); in the doctrine (1Tim. 2:15, "if they continue in the faith" [a.t.]; 2Jn. 1:9). Conversely and in a like general sense, the same things are said to remain in a person, e.g., with en and the dat. of person (John 5:38; 15:11; 1Jn. 2:14; 3:17; 2Jn. 1:2). In a similar sense, spoken of divine gifts or privileges, followed by epí, upon, and the acc., or by en and the dat. (John 1:32-33); en autṓ, "in him" (1Jn. 3:15). Also of evils (John 3:36; 9:41, "your sin remains upon you" [a.t.] means you remain in your sin).
(II) Trans., to remain for someone, wait for, await, with the acc. (Acts 20:5, 20:23; Sept.: Isa. 8:17).
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.
(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; 1Co. 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; 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).
(II) Of time:
(A) Of time meaning when, i.e., a definite point or period in, during, on, at which anything takes place (Mat. 2:1; 3:1; 8:13; 12:1-2; Act. 20:7; 1Cor. 11:23; John. 11:9-10, by day, by night). With a neut. adj. (Acts 7:13; 2Cor. 11:6; Php. 4:6). In Act. 26:28, "partly" (Acts 26:29, in part or in whole). With a pron. used in an absolute sense, en hṓ, in which, in the dat. sing. implying chrónō, the dat. sing. of chrónos, time (Mark 2:19; John 5:7). With the art. and adv. (Luke 7:11; 8:1; John 4:31). Spoken of an action or event which serves to mark a definite time (Mat. 22:28; Luke 11:31-32; John 21:20; 1Cor. 15:52; 2Th. 1:7; 1Jn. 2:28). With en hoís (the dat. pl. of hós, which) implying prágmasi (the dat. pl. of prágma, affair, matter, thing) meaning during which things, meanwhile (Luke 12:1). Especially with the dat. art. and inf., en is used to mean on or at an action or event, while it is taking place (Luke 1:8; 2:6; 5:1; 9:36; 24:51; Acts 8:6; Sept.: 1Sam. 1:7).
(B) Of time meaning how long a space or period which anything takes place in or within, such as within or in three days (Mat. 27:40; Mark 15:29; Sept.: Isa. 16:14).
(III) Figuratively of the state, condition or manner in which one is, moves, acts; of the ground, occasion, means, on, in, by, or through which one is affected, moved, acted upon.
(A) Of the state, condition, or circumstances in which a person or thing is: (1) Generally, of an external state (Luke 2:29; 8:43; 11:21 [cf. Luke 16:23; 23:12, 23:40; Rom. 1:4; 8:37; 1Cor. 7:18, 7:20, 7:24; 15:42-43; 2Cor. 6:4-5; Gal. 1:14; Php. 2:7]; 2Th. 3:16, in every state, at every turn; 1Tim. 2:2); of an internal state of the mind or feelings (Acts 11:5; Rom. 15:32; 1Cor. 1:10; 2:3; 14:6, in the state or condition of one who receives and utters a revelation; 2Cor. 11:17, 11:21; Eph. 3:12; 5:21; 1Th. 2:17; 1Tim. 1:13; 2:11; Heb. 3:11; Jas. 1:21; 2:1; Jude 1:24). In this usage en with its dat. is often equivalent to an adj. (Rom. 4:10; 2Cor. 3:7-8; Php. 4:19; 1Tim. 2:7, 2:12, 2:14; Tit. 1:6; Tit. 3:5); an adv. (Acts 5:23; Rom. 2:28-29; Eph. 6:24). (2) Of the business, employment or actions in which one is engaged (Mat. 20:15, in my own affairs; Mat. 21:22; 22:15, "in his talk"; Mat. 23:30, in slaying the prophets; Mark 4:2; 8:27; Luke 16:10; 24:35; John 8:3; Acts 6:1; 24:16; Rom. 1:9, "laboring in the gospel" [a.t.]; Rom. 14:18; 1Cor. 15:58; 2Cor. 7:11; Col. 1:10; 4:2; 1Tim. 4:15; 5:17; Heb. 6:18; 11:34; Jas. 1:8; 4:3). Also with the dat. of person, meaning in the work, business, cause of someone (Rom. 16:12; 1Cor. 4:17; Eph. 6:21). (3) Implying in the power of someone (Acts 4:12; 5:4 [cf. 1:7; John 3:35]); in the power or under the influence of the Spirit (en pneúmati, the dat. sing. of pneúma, spirit) in Mat. 12:28; 22:43; Mark 12:36; Luke 2:27; 4:1; 1Cor. 12:3; Rev. 1:10; 4:2; 17:3; of demoniacs, en pneúmati akathártō (dat. sing. of akáthartos, unclean), in the power of or possessed by an unclean spirit (Mark 1:23; 5:2); of one's sound mind, genómenos en heautṓ (gínomai, to become; heautṓ in the dat. sing., himself), having come to himself (Acts 12:11).
(B) Of manner or mode, i.e., the external or internal state or circumstances by which any action is accompanied, in, with or in reference to which it is performed:
(1) Generally of manner (cf. ek, III, E; Mat. 22:37 quoted from Deu. 6:5; Mark 4:2; Luke 2:36; 21:25; John 16:25; Acts 2:46; 10:48 [cf. baptízō, III; Rom. 1:9; 9:22; 15:6; 1Cor. 2:4, 2:7; 14:21; 2Cor. 3:7; Col. 3:22; 1Pet. 2:24; 2Pet. 2:3; 1Jn. 5:6]). In an adv. sense (Mat. 22:16, truly, in reality; Mark 9:1; Acts 12:7; 22:18; Eph. 6:19, boldly; Col. 4:5; Rev. 18:2; 19:11, righteously). (2) Of a rule, law, standard, in, by, according to, conformable to (Mat. 7:2; Luke 1:8; 1Cor. 15:23; Php. 1:8; 1Th. 4:15; 1Tim. 1:18; Heb. 4:11). Of a rule of life (Luke 1:6) With the dat. of person (2Cor. 10:12). In conformity with the will, law or precept of someone (John 3:21; 1Cor. 7:39; Eph. 6:1). (3) In the sense meaning in respect to, as to (Luke 1:7, 1:18; Eph. 2:11; Tit. 1:13; Jas. 2:10; 3:2). Also en pantí (dat. sing. of pás, all), in every respect (2Cor. 8:7; 9:8, 9:11); en mēdení (dat. sing. of mēdén, the neut. of mēdeís, no one) meaning in no respect (2Cor. 7:9; Jas. 1:4); and en oudení (dat. sing. of oudén, the neut. of oudeís, no one), in a more absolute way, meaning in no way or respect (Php. 1:20). After words meaning plenty or want (Rom. 15:13; 1Cor. 1:5, 1:7; 2Cor. 3:9; 8:7; Eph. 2:4; Col. 2:7; 1Tim. 6:18).
(C) Of the ground, basis, occasion, in, on or upon which anything rests, exists, takes place. (1) Of a person or thing with a dat. of thing (1Cor. 2:5; 2Cor. 4:10; Gal. 4:14; Eph. 2:11); with the dat. of person, i.e., in the person or case of someone, in or by his example (Luke 22:37; John 9:3; Acts 4:2; Rom. 9:17; 1Cor. 4:6; 2Cor. 4:3; Eph. 1:20; Php. 1:30). After verbs implying to do anything in one's case, i.e., to or for one where the acc. or dat. might stand (Mat. 17:12; Luke 23:31; 1Cor. 9:15; 1Th. 5:12, for your benefit). With the verb homologéō, to confess, followed by en and the dat. means to confess in one's case or cause, to acknowledge (Mat. 10:32; Luke 12:8). With the verb skandalízomai, to be offended, followed by en and the dat. sing. meaning to take offense in someone, in his case or cause (Mat. 11:6; 13:57; 26:31, 26:33). Spoken of that in which anything consists, is comprised, fulfilled, manifested (John 9:30; Rom. 13:9; Gal. 5:14; Eph. 2:7; 5:9; Heb. 3:12; 1Pet. 3:4; 1Jn. 3:10; 4:9-10, 4:17). Also from looseness of expression (Acts 7:14, consisting in 75 souls [cf. Deu, 10:22]). After verbs of swearing, to mark the ground, basis, or object on which the oath rests, expressed in Eng. as "by," or "upon" (Mat. 5:34-36; 23:16, 23:18, 23:20; Rev. 10:6; Sept.: 1Sam. 24:22; 2Sam. 19:7; 1Kgs. 2:8). (2) Of the ground, motive or exciting cause in consequence of which any action is performed, in, on, at, by, i.e., because of, on account of (Mat. 6:7; Acts 7:29; 1Cor. 11:22; 2Cor. 6:12; 1Pet. 4:14, 4:16 [cf. Mark 9:41; Sept.: 2Chr. 16:7]). En toútō, sing. dat. of toúto, this, meaning herein, hereby, on this account, therefore (John 15:8; 16:30; Acts 24:16; 1Cor. 4:4, to know herein, hereby, by this. See John 13:35; 1Jn. 2:3, 2:5). When the relative pron. en hṓ is used, it is equivalent to en toútō followed by hóti, that, meaning herein that, in that, because (Rom. 8:3; Heb. 2:18; 6:17, wherefore; 1Pet. 2:12). In this sense, en does not occur with the dat. of person. Spoken also of the authority in consequence of which anything is done, in, by, under, i.e., by virtue of (Mat. 21:9; Luke 20:2; John 5:43; 10:25; 12:13; 14:26; Acts 4:7; 1Cor. 5:4; 2Th. 3:6). The word aitéō, to ask as a beggar in the name of Jesus, means to come to Him, dependent on His authority and sanction (John 14:13-14; 15:16; 16:23-24, 16:26). (3) Of the ground or occasion of an emotion of mind, after words expressing joy, wonder, hope, confidence, and the reverse. With the dat. of thing (Mat. 12:21; Mark 1:15; Luke 10:20; Acts 7:41; Rom. 2:23; Eph. 3:13; Php. 3:3-4; Sept.: Psm. 33:21; Jer. 48:7); of person (Rom. 5:11; 1Cor. 15:19; 2Cor. 7:16; Eph. 1:12; 1Tim. 6:17; Sept.: 2Kgs. 18:5; Hos. 10:13).
(D) Of the means, by the aid or intervention of which anything takes place, is done, meaning in, by means of. (1) With the dat. of person, by whose aid or intervention, in, by, with, through whom, anything is done (Mat. 9:34; Acts 4:9; 17:28, 17:31; 1Cor. 15:22; Gal. 3:8, "in and through you" [a.t. {cf. Acts 3:25; Heb. 1:1; 1Jn. 5:11}]). (2) With the dat. of thing, but used strictly only of such means as imply that the obj. affected is actually in, among, surrounded by them, particularly in and through (Mat. 8:32, "in [and by] the waters"; 1Cor. 3:13; Rev. 14:10; 16:8; Sept.: Lev. 8:32). Hence generally where the obj. is conceived as being in or in contact or connection with the means (Mat. 3:11, "baptize you in water" [a.t.]; Mat. 5:13; 17:21; 25:16; Luke 21:34; Acts 7:35, in or "by the hand" of someone; Acts 11:14; 20:19; Rom. 10:5, 10:9; 12:21; 1Cor. 6:20; Gal. 3:19; Heb. 10:29; 13:20; Rev. 1:5; Sept.: Num. 36:2; Jdg. 16:7; Job 18:8). Hence in the NT and later writers, simply of the instrument, where Class. Gr. writers usually use the dat. alone (Luke 22:49; Rom. 16:16; Jas. 3:9; Rev. 6:8; 12:5; 13:10; Sept.: Gen. 48:22; Deu. 15:19; Jer. 14:12; Hos. 1:7). (3) Spoken of price or exchange, of that by means of which or with which anything is purchased or exchanged (Rom. 1:23, "for an image" [a.t.], Rom. 1:25; Rev. 5:9; Sept.: 1Sam. 24:20; Ecc. 4:9; Lam. 5:4).
(IV) Sometimes en with the dat. is where the natural construction would seem to require eis, unto, into, with the acc. as after verbs which imply, not rest in a place or state, but motion or direction into or toward an object. In such cases, the idea of arrival and subsequent rest in that place or state is either actually expressed or is implied in the context. See the converse of this in eis, V). After verbs of motion (Mat. 10:16, "in the midst of wolves," by whom you are already surrounded; Mat. 14:3, to put in prison or into prison; Mark 1:16; 15:46 [cf. Luke 23:53, they placed him in the tomb]; Luke 5:16, He withdrew and abode in deserts; Luke 7:17, went out, spread abroad, in the whole land; John 3:35; 5:4; Rev. 11:12; Sept.: Jdg. 6:35; Ezra 7:10). Metaphorically, after words expressing an affection of mind toward someone (2Cor. 8:7; 1Jn. 4:9, 4:16); wrath upon the people (Luke 21:23 cf. Sept.: 2Sam. 24:17).
(V) 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.
Participation, as énochos, guilty of.
us...
ἡμίν
hēmín; personal pron. dat. pl. of egṓ, I. To us.
Ant.: humín, to you.
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.; 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]).
(C) As continuative in respect to sense, i.e., before the apodosis and connecting it as a consequent with the protasis as its antecedent. (1) Where the apodosis affirms what will take place provided that what is contained in the protasis is done, i.e., and so, and thus, and then, usually followed by the fut. or pres. in a fut. sense. So also with the imper. in the protasis (Mat. 4:19; 5:15; 7:7; 9:18; 11:29; Mark 6:22; 11:29; Luke 6:35; John 2:19; 4:35; 7:33; Acts 9:6; 2Cor. 13:11; Jas. 1:5; Sept.: 1Sam. 15:16). Also generally (Mat. 27:64; Luke 12:19; Heb. 3:19; 12:9; Sept.: Gen. 24:40). After ei or eán, if, in the protasis, meaning "then" (Jas. 4:15, "If God will and we live, then we shall do this or that" [a.t., italics added]; Rev. 3:20 eán . . . kaí; Sept.: Lev. 26:3-4; Deu. 11:13-14). Once followed by the imper. (John 7:52, "Search and thou shalt see" [a.t.], where the second imper. is equivalent to a fut., "and so thou shalt see" [a.t.]). (2) Where the apodosis affirms what is or will be done in consequence of or because of that which is contained in the protasis, i.e., and so, and therefore, so that, wherefore. Followed by the fut. (Acts 7:43 quoted from Amos 5:26; Rom. 11:35); by the pres. (Mat. 11:18-19, "and they say"). See John 7:22; Acts 10:28; Rom. 4:3; Gal. 2:16; 3:6; Jas. 2:23; Sept.: 1Sam. 15:23.
(D) As an explicative copula meaning, i.e., namely, to wit, even, between words and clauses. (1) Between nouns which are strictly in apposition (Mat. 21:5; 1Cor. 15:24; Jas. 1:27; 3:9). In the phrase, "the God and Father of the Lord Jesus Christ" (a.t.), it is merely a copulative (2Cor. 1:3; 11:31; see Mat. 13:41; Rom. 1:5 [cf. 1Sam. 17:40; 28:3]). (2) Before a clause added by way of explanation or a further explanation (Mat. 1:25; Luke 5:35; John 2:16; 1Cor. 3:5).
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.
love...
ἀγάπη
agápē; gen. agápēs, fem. noun from agapáō, to love. Love, affectionate regard, goodwill, benevolence. With reference to God's love, it is God's willful direction toward man. It involves God doing what He knows is best for man and not necessarily what man desires. For example, John. 3:16 states, "For God so loved [ēgápēsen] the world, that he gave." What did He give? Not what man wanted, but what God knew man needed, i.e., His Son to bring forgiveness to man.
In the pl., agápai, love feasts, public banquets of a frugal kind instituted by the early Christian church and connected with the celebration of the Lord's Supper. The provisions were contributed by the more wealthy individuals and were made common to all Christians, whether rich or poor, who chose to partake. Portions were also sent to the sick and absent members. These love feasts were intended as an exhibition of that mutual love which is required by the Christian faith, but as they became subject to abuses, they were discontinued.
Syn.: philía, friendship based on common interests; philanthrōpía, love for man, Philanthropy; agápai heortḗ, a feast or festival; deípnon, the chief meal of the day, dinner; dochḗ, a reception, feast, banquet.
Ant.: échthra, hatred, enmity.
is...
ἐστί
estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.
perfected...
τελειόω
teleióō; contracted teleiṓ, fut. teleiṓsō, from téleios, complete, mature. To complete, make perfect by reaching the intended goal. Trans.:
(I) Particularly with the meaning to bring to a full end, completion, reaching the intended goal, to finish a work or duty (John 4:34; 5:36; 17:4). In the mid. with the implication of érgon, work (Luke 13:32); of a race (drómon) or course (Acts 20:24). In the perf. mid. pass. with drómon implied (Php. 3:12, not that I have already completed my course [cf. Acts 20:14 and in katalambánō, to attain, II]; Sept.: 2Chr. 8:16). Of time (Luke 2:43); of prophecy, fulfilled (John 19:28).
(II) Metaphorically meaning to make perfect although not faultless but bringing to a state of completion or fulfillment.
(A) Generally (John 17:23, "that they may be [perfectly or completely united in] one"; 2Cor. 12:9, "my power shows itself perfect in weakness" [a.t.], meaning that it appears as a need arises; Jas. 2:22; 1Jn. 2:5; 4:12, 4:17-18).
(B) In the epistle to the Hebrews, teleióō is used in a moral sense meaning to make perfect, to fully cleanse from sin, in contrast to ceremonial cleansing. Moral expiation is the completion or realization of the ceremonial one (Heb. 7:19, the Mosaic Law could make no perfect moral expiation [cf. Heb. 7:11]; 10:14). Of persons (Heb. 9:9) which could never make someone perfect, meaning true moral expiation so as to satisfy the offerer's conscience (Heb. 10:1, 10:14); also to bring to a perfect state of blessedness and glory so as to win and receive the prize (cf. above I); also of Christ as exalted to be head over all things (Heb. 2:10; 5:9; 7:28); of saints advanced to glory (Heb. 11:40; 12:23).
Teleióō is used of Jesus: Heb. 5:9, "and being made perfect, he became the author of eternal salvation unto all them that obey Him." The thought here is not that Jesus suffered from a deficiency of character or nature and that through suffering He underwent moral improvement. Rather, the perfection of Christ concerns His qualification as Savior. The appointed way to Savior-hood followed the path of testing. In the face of even the most pressing hardship and suffering, Jesus remained obedient to His Father. Having successfully endured the trial of life, He was proven fit to be the Savior of God's people.
Teleióō is used of Christians in the following passages:
John 17:23, "I in them, and thou in me, that they may be made perfect [teteleiōménoi] in [eis] one [hén]; and that the world may know that thou hast sent me and hast loved them, as thou hast loved me." The aspiration of Jesus' prayer is that believers might be perfectly united. The perfection concerns not personal sanctification per se, as though the prayer were that the perfection of individual Christians might occur en masse, or in company with one another and not in isolation. The prep. eis denotes direction and not position and so does not admit this meaning. Hence, "in one" means "unto oneness" and represents the goal of the perfecting action. The hope is that believers might be in a state of having achieved the unity intended for them; one which reflects the unity between the Father and the Son.
Php. 3:12, "Not as though I have already attained, either were already perfect [teteleíōmai]: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." Here the apostle Paul is referring to his own course of life that it was not always what God expected of him (Rom. 7:15-21). By the use of this word, Paul shows that he was not all that God wanted him to be at each instant of his life, but at the end of his life he would reach that goal (Rom. 8:23).
Heb. 11:40, "God having provided some better thing for us, that they without us should not be made perfect [teleiōthṓsin]." God's people are one. The saints of the OT and NT share the same hopes and promises of salvation. The writer assures his readers that, therefore, the fulfillment of God's promises in Christ are now received together by both.
Heb. 12:23, "To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect [teteleiōménōn, perf. pass. part.]." The righteous dead are referred to as having been made perfect because they have, like the pioneer of their faith, finished the course of this life and gone on to their heavenly reward.
The verb teleióō is used with the following:
Faith: Jas. 2:22, "Seest thou how faith wrought with his works, and by works was faith made perfect [eteleiṓthē]." Here it means faith was fulfilled or made complete by the works of faith or righteousness in the believer.
Love (agápē): 1Jn. 2:5; 4:12, 4:17-18 referring to the effectiveness of God's love in the believer demonstrating itself horizontally as it received from above.
Deriv.: teleíōsis, the act of completion; teleiōtḗs, a completer, perfecter.
Syn.: sunteléō, to complete entirely, finish, fulfill; plēróō, to fill, satisfy, execute, finish, accomplish, complete, fulfill; apoteléō, to complete entirely, consummate, finish; sumplēróō, to fill to the brim, accomplish, fill up, complete.
Ant.: kolobóō, to cut off, abridge.
in... see above.
us... see above.
The only demonstration of God's love in the age is the church. That testimony is critical (John 13:35; 2 Col 5:18-20). Johns argument in verses 7-12 can be summed up as: love originated in God, was manifested in His Son and demonstrated in His people.
People saw Yeshua, Yeshua as the Word "is" God (John 1:1, 1:14), and yet Yochanan writes that no one has ever seen God. New Testament faith is not so simplistic as some make it out to be. See John 1:18.
We know that no one can look upon the face of God and live. Moses came the closest, when he saw the back side of God as He passed by. We see God by looking at Jesus, who is the image of the Father.
Jesus told the disciples, if they had seen Him, they had seen the Father. This just meant that the Spirit of God dwelled within Him. Jesus was the manifestation of the Godhead on the earth. When we are full of God's love, we are full of Jesus. The more “full” of Jesus we are, the more love we have for others.
THE TEST OF OUR LOVE
If we are willing to be channels through which God’s love flows to others, there need be no limit to the fullness of that holy current. In humility, selflessness, and gentleness, it will become perfected. The vessel placed beneath the waterfall is filled to overflowing.
Through our Savior we know the Father who sent Him, 1Jn. 4:14. See John 14:9-10. We first venture on God’s love by faith; afterward we know it. Dare to affirm that God is love. Love is the wafted fragrance of Paradise. If thou lovest, heaven and earth will answer thee in terms of love. By strong, patient, selfless love thou wilt abide in unbroken touch with all pure and loving souls-whoever and wherever. Where love was crucified there was a garden. Where there is love, lonely places blossom as the rose. Be not afraid! Love on! Love always! “This is the true God, and eternal life.” But one thought of hatred or ill-will will cause thy wholly happy experience to vanish.
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