God Is Love
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 hóti, 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).
a man...
τὶς
tìs; neut. ti, gen. tinós; enclitic indef. pron. One, someone, a certain one.
(I) Particularly and generally of some person or thing whom one cannot or does not wish to name or specify particularly. It is used in various constructions:
(A) Simply (Mat. 12:29, 12:47; 20:20; Mark 8:4; Luke 8:49; 9:57; 13:6; John 2:25; Acts 5:25, 5:34). Pl. tinés (Mark 14:4; Luke 13:1; 24:1; John 13:29; Rom. 3:3; 1Cor. 4:18; 15:12; 1Tim. 6:10, 6:21; Heb. 4:6). Distributively, tis . . . héteros, another, followed by dé, a continuative particle, meaning one . . . and another (1Cor. 3:4); in the pl. tinés . . . tinés dé meaning some . . . and others (Luke 9:7-8; Php. 1:15).
(B) Joined with a subst. or adj. taken substantively, a certain person or thing, someone or something. After a subst. (Mark 5:25; Luke 8:27; 9:19; 10:31, 10:38; John 6:7; Acts 5:1; 27:39); pl. (Luke 8:2; 24:22; Acts 9:19; 17:20; 2Pet. 3:16). Also before the subst. or adj. (Mat. 18:12; Luke 17:12; John 4:46; Acts 3:2; 9:36; Gal. 6:1). Pl. (Luke 13:31; Acts 13:1; 15:2; 27:1; Jude 1:4). Preceded by heís, one, meaning someone (Mark 14:51). Joined with names, meaning one by the name of (Mark 15:21; Acts 9:43). By apposition after a name (Luke 10:33); before a name (John 11:1).
say...
ἔπω
épō; obsolete verb, fut. erṓ, with 1st aor. ending, eípas, ([aor. act. indic. 2d person sing.] Mat. 26:25), eípate, ([aor. act. imper. 2d person pl.] Mark 11:3), 2d aor. eípon, pluperf. eirḗkein, opt. eípoimi, subjunctive eípō, inf. eipeín, part. eipṓn, imper. eipátōsan (Acts 24:20), perf. pass. eírēmai, aor. pass. errḗthēn or the less usual erréthēn, fut. pass rhēthḗsomai and eirḗsomai. In the NT:
(I) Generally to say, speak, with an acc. of the thing said (Mat. 26:44; Luke 12:3; John 2:22; Acts 1:9; Rom. 3:5; 6:1; Heb. 7:9, so to speak). The acc. is often supplied by the words or clause spoken (Mat. 2:8; 4:3, Luke 5:13; John. 4:27; 6:59). Hence, eípe is inserted like éphē in the mid. of a clause (Luke 7:42). With an acc. of person, used once in John 1:15, of whom I said, "of whom I spake," the same as in John 1:30, perí oú (perí, about; oú, of whom), concerning whom.
I 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.).
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.
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.
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.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).
hateth...
μισέω
miséō; contracted misṓ, fut. misḗsō. To hate.
(I) With the acc. of person, usually implying active ill will in words and conduct, a persecuting spirit (Mat. 5:43 where it stands as opposite to agapáō, to love, in Mat. 5:44; 10:22; 24:9-10; Mark 13:13; 2Sam. 22:18).
(II) With the acc. of thing meaning to detest, abhor (John 3:20; Rom. 7:15; Eph. 5:29; Heb. 1:9; Jude 1:23; Rev. 2:6, 2:15; 18:2).
(III) Specifically as the opposite of agapáō, to love, or philéō, to be a friend to, it is equivalent to not loving, loveless, to slight, with the acc. of person (Mat. 6:24; Luke 16:13; John 12:25; Rom. 9:13; Sept.: Gen. 29:31; Deu. 21:16; Mal. 1:3).
(IV) To love less. In Luke 14:26 Jesus contrasts love to family with love to Himself "If any come to me, and hate [miseí, pres. act. indic. 3d person sing.] not his father, and mother, and wife, and sisters, yea, and his own life also, he cannot be my disciple." Here Jesus asserts His deity. Every member of man's family is a human being, and the love shown to humans compared to the love shown to Jesus Christ, God in the flesh, must be so different that the former seems like hatred. The meaning of miséō as loving less is made clear in Mat. 10:37, "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me." In His commands for loving other human beings, the Lord never said, "Love other human beings as you love Me," but "Thou shalt love thy neighbor as thyself" (Mat. 19:19). When it comes to loving God, however, He is placed in a unique position (Mat. 22:37-38).
Syn.: apéchomai, to refrain.
Ant.: agapáō, to love; philéō, to befriend. Luke 1:71; 6:22, 6:27; 19:14; 21:17; John 7:7; 15:18-19, 15:23-25; 17:14; Tit. 3:3; 1Jn. 2:9, 2:11; 3:13, 3:15; 4:20; Sept.: Gen. 37:4; Lev. 26:17). By implication, meaning to persecute (Rev. 17:16; Sept.: 2Sam. 5:8;
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.
brother...
ἀδελφός
adelphós; gen. adelphoú, fem. adelphḗ, masc. noun from the collative a (G1), denoting unity, and delphús (n.f.), a womb. A brother. Adelphós generally denotes a fellowship of life based on identity of origin, e.g., members of the same family (Mat. 1:2; Luke 3:1, 3:19; 6:14); members of the same tribe, countrymen, and so forth (Acts 3:22; 7:23; Rom. 9:3). One of the same nature, a fellow man was regarded as a brother (Mat. 5:22-24, 5:47). Adelphós also came to designate a fellowship of love equivalent to or bringing with it a community of life (Mat. 12:50; Mark 3:35; 10:29-30; Acts 12:17). In this manner Jesus speaks of His brethren (Mat. 25:40; 28:10; John 20:17; Rom. 8:29; Heb. 2:11, 2:17). The members of the same Christian community are called brothers (John 21:23; Acts 9:30; Rom. 16:14; 1Cor. 7:12).
The Hebr. word ’āch encompassed more distant relatives (Gen. 14:16; 29:12, 29:15); therefore, some argue that this ought to be taken into consideration where brothers and sisters of the Lord Jesus are referred to (Mat. 12:46-47; 13:55; Mark 3:31-32; 6:3; Luke 8:19-20; John 2:12; Acts 1:14). However, the only passage where the brothers of Jesus are not conjoined with His mother is John 7:3, 7:5, 7:10. The conjoined mention of the mother of Jesus appears to imply that children of the same mother are meant.
Deriv.: adelphótēs, brotherhood; philádelphos, one who loves his brother; pseudádelphos, false brother.
Syn.: súntrophos, companion; suggenḗs, relative.
Ant.: xénos, stranger; pareísaktos, one who was smuggled in; parepídēmos alien, foreigner.
he is...
ἐστί
estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.
a liar...
ψεύστης
pseústēs; gen. pseústou, masc. noun from pseúdomai, to lie. A liar (John 8:44, 8:55; Rom. 3:4, one false toward God, a wicked person; 1Tim. 1:10; Tit. 1:12; 1Jn. 1:10; 2:4, 2:22, of those who profess salvation but live and think contrary to Christian truth; 1Jn. 4:20; 5:10). See Sept.: Pro. 19:22.
Syn.: pseudológos, one telling lies.
for...
γάρ
gár; a causative particle standing always after one or more words in a clause and expressing the reason for what has been before, affirmed or implied. For, in the sense of because, and so forth.
(I) When it stands by itself:
(A) After an antecedent sentence expressed (Mat. 1:20), the antecedent sentence expressed being "fear not to take unto thee Mary thy wife: for gár that which is conceived in her." Mat. 1:21, "Thou shalt call his name Jesus: for gár he shall save," also Mark 1:22; 6:18; Luke 1:15. After a clause of prohibition or caution (Mat. 3:9; 24:5; Luke 7:6). Gár is also put after two words in a clause (Mat. 2:6; Mark 1:38; Luke 6:23; John 12:8; Acts 4:20). Gár is often found in two consecutive clauses where the same idea is expressed twice, that is, affirmatively and negatively or generally and specifically (John 8:42; 1Cor. 16:7; 2Cor. 11:19), or where the latter clause is dependent on the former (Mat. 10:20; Mark 6:52; John 5:21-22; Acts 2:15), or where two different causes are assigned (Mat. 6:32; 18:10-11; Rom. 16:18-19). In similar circumstances gár is also found in three consecutive clauses (Mat. 16:25-27; Mark 9:39-41; Luke 9:24-26; Acts 26:26). In Mat. 26:10, 26:12 the phrases, "for she hath wrought a good work" (Mat. 26:10) and "for in that she hath poured" (Mat. 26:12) refer to the act of the woman, but in Mat. 26:11 in the phrase "for ye have the poor always" refers to the objection of the disciples. The gár is also sometimes repeated where the writer again takes on the sentence which began with gár and was interrupted (Rom. 15:26-27; 2Cor. 5:2, 5:4).
he that loveth... see I love above.
not...
μή
mḗ; neg. particle. Not. This word implies a dependent and conditional neg., i.e., depending on the idea, concept or thought of some subject, and, thus, subjective. However the other neg. particle, ou, not, expresses the direct and full negation independently and in an absolute sense and is therefore obj. Thus mḗ is the neg. of will, wish, doubt, while ou denies the fact. Mḗ implies that one conceives or supposes a thing not to exist, while ou expresses that it actually does not exist. The same distinction holds true in all the comp. of mḗ and ou.
(I) As a neg. particle, meaning "not," and where the following special uses all flow from the general principles stated above. Cases in which mḗ and not ou is used:
(A) In all neg. conditions and suppositions: In the NT after eán, if, and ei, if: eán mḗ (Mat. 5:20; Mark 3:27; Luke 13:3, 13:5); ei mḗ (Mat. 24:22; Mark 2:7; John 3:13; Acts 21:25); with eán or ei implied (Mark 12:19; Luke 10:10; John 12:47; 1Cor. 13:1-3; Jas. 2:14). Sometimes ei is followed by ou, but then ou refers not to the condition, but to the verb alone, which it renders neg. (Mat. 26:24, "not being born would have been better for him" [a.t.], if mḗ were used here, it would have implied doubt whether he had actually been born; Mark 11:26; Luke 14:26; 18:4, ei kaí Theón ou phoboúmai means not to fear or to reject God; John 10:37, ei ou poiṓ, tá érga, toú Patrós, mou, "If I do not the works of my Father" means to not do or to leave undone the works of the Father; see Jas. 2:11).
Deriv.: mēdé and not, neither, not even; mēkéti, no further, not any longer, not henceforth; mḗouk, used as an interrogative and neg., "Is it not that?" never, not; mḗpō, not yet; mḗpōs, lest somehow; mḗte, but not, not even, neither, nor; mḗti, whether at all; mḗtis, whether any.
Syn.: ou, not; oudamṓs, by no means, not; oudé, not however, neither, nor, not even; oudeís, not a single one (fem. oudemía; neut. oudén); oudépote, never at all, neither at any time, never; oudépō, not even yet, never before yet, not yet; oukéti, not yet, no longer, not any more or henceforth; oukoún, is it not therefore that, hence, so, then; oúpō, hitherto not, as yet, not yet; oúte, not even, neither, none, not, nothing; ouchí, not indeed.
Ant.: naí, yes; málista, most of all, especially; mén, indeed; mḗn, indeed; méntoi, indeed; asphalṓs, assuredly; alēthṓs, truly; óntōs, really; amē̄́n, truly.
his... see above.
brother... see above.
Whom...
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").
Deriv.: hṓs, as, so as, how.
he hath seen...
ὁράω
horáō; contracted horṓ; fut. ópsomai, perf. heṓraka, pluperf. heōrákein, which takes a double augment; perf. 3d person pl. heṓrakan instead of heōrákasi (Luke 9:36 [TR]; Col. 2:1); the 2d aor. is made throughout by eídon, from eídō, to see, perceive; the aor. mid. and pass. and the future tenses are supplied by óptomai, to see. To see, perceive with the eyes, look at, trans. implying not the mere act of seeing, but also the actual perception of some object, thus differing from blépō, to see.
(I) Particularly with the acc. of person or thing (Luke 1:22, "he had seen a vision"; Luke 9:36; 16:23, "seeth Abraham afar off"; Luke 24:23; John 4:45; 5:37; 6:2; 9:37; 20:18, 20:25, 20:29; Acts 7:44; 22:15; 1Jn. 1:1); with the acc. (John 1:34; 1Pet. 1:8; Sept.: Gen. 13:15; Exo. 2:12); with the gen. (Acts 22:15). Followed by the acc. and part. (Heb. 2:8).
In various modified senses. To see face to face, meaning to see and converse with, have personal acquaintance and fellowship with (John 6:36; 8:57; 14:9; 15:24); followed by tó prósōpon, face, to see one's face (Acts 20:25; Col. 2:1). To see God, figuratively meaning to know Him, be acquainted with Him, know His character, only in John's writings (John 1:18; 6:46; 14:7, 14:9; 15:24; 1Jn. 3:6; 4:20; 3Jn. 1:11). In these cases, it is equivalent to blépō, to see (cf. 1Kgs. 10:8).
Deriv.: aóratos, invisible; aphoráō, to look away from one thing so as to see another; kathoráō, to see clearly; hórama, a spectacle, appearance, vision; hórasis, vision, sight; horatós, visible; prooráō, to foresee.
Syn.: blépō, to see; theōréo, to view, contemplate; eídō, to see, perceive; diakrínō, to distinguish, discern; blépō, to see; paratēréō, to observe; theáomai, to look closely; theōréō, to discern, perceive; exetázō, to ascertain.
Ant.: apokrúptō, to keep secret; krúptō, to hide; egkrúptō, to hide in; tuphlóō, to blind; skotízō, to darken; episkiázō, to overshadow.
How...
πῶς
pṓs; interrogative adv. How, in what way or manner, by what means.
(I) Particularly in a direct question.
(A) With the indic. (1) Generally and simply (Mark 9:12 [TR], "how it is written" [in other texts, kathṓs, as it is written]; Luke 10:26; John 7:15; 9:10; 1Cor. 15:35). (2) Implying surprise, wonder, admiration (Mat. 22:12; John 3:9; 6:52). So also with the fut., expressing what may or can take place (Mat. 7:4; Luke 1:34). With intens. particles kaí pṓs (kaí, and), and how? (John 12:34; 14:9; Acts 2:8); pṓs oún (oún), how), how then (Mat. 22:43; John 6:42; 9:19); pō̄́s ou (ou, not), how not (Mat. 16:11; Mark 4:40; Luke 12:56). (3) Often in questions which serve to affirm the contrary, e.g., a neg. (Mat. 12:29, 12:34; Mark 3:23; John 3:4; 1Jn. 3:17; 4:20); kaí pṓs (with pō̄́s as an intens.), and how (Luke 20:44; John 14:5). So also with the fut. (Luke 11:18; Rom. 3:6; 1Cor. 14:7, 14:9; Heb. 2:3); pō̄́s ouchí (ouchí, not), implying strong affirmation, how not (Rom. 8:32; 2Cor. 3:8).
(B) With the subjunctive, in a question expressing doubt (Mat. 23:33; 26:54).
(C) With the opt. and án, if, expressing a neg. subjectively (Acts 8:31, "for how can I?" [a.t.]).
(II) In an indirect question with the indic. expressing what is real and of actual occurrence (John 9:15). More often in oblique discourse after verbs of consideration, finding out, knowing, making known, and the like; here the interrogative force is dropped and pōs is equivalent to its correlative hópōs, as, meaning in what way, how.
(A) With the indic. (Mat. 6:28; 12:4; Mark 5:16; 11:18; 12:41; Luke 8:18, 8:36; 12:27; 14:7; Acts 9:27; 11:13; 12:17; 15:36; 1Cor. 3:10; 7:32-34; 1Th. 1:9; Rev. 3:3).
(B) With the subjunctive where something is expressed as possible (Mat. 10:19; Mark 14:1, 14:11; Luke 12:11; 22:2, 22:4; Acts 4:21).
(III) As an intens. exclamation meaning how! how very! how greatly! as before an adj. or adv. (Mat. 21:20; Mark 10:23-24; Luke 18:24); before a verb (Luke 12:50; John 11:36).
can...
δύναμαι
dúnamai; imperf. edunámēn (Mat. 22:46), with double augment ēdunámēn (Mat. 26:9; Luke 1:22), fut. dunḗsomai, aor. ēdunḗthēn (Mat. 17:16, 17:19), pres. indic. 2d person sing. dúnē for dúnasai (Rev. 2:2), mid. deponent. To be able, have power, whether by virtue of one's own ability and resources (Rom. 15:14), through a state of mind or favorable circumstances (1Th. 2:6), by permission of law or custom (Acts 24:8, 24:11), or simply to be able, powerful (Mat. 3:9; 2Tim. 3:15).
(I) Followed by the inf. expressed:
(A) Of the pres., as expressing continued action (Mat. 6:24; 7:18; Mark 2:7, 2:19; Luke 6:39; John 5:19, 5:30; 6:60; Acts 27:15; Rom. 15:14; 1Cor. 10:21; 1Th. 2:6; Sept.: Gen. 37:4; 43:32).
(B) More commonly of the aor., implying transient or momentary action, either past or pres. (Mat. 3:9; 10:28; Mark 1:45; 6:5; Luke 5:12; 8:19; John 7:34, 7:36; 10:35; Acts 4:16; 17:19; 1Cor. 2:14; Jas. 4:2; Rev. 3:8; 13:4; Sept.: Gen. 15:5; 19:19). Also where the action in itself might be expressed either as continued or transient, but the writer chooses to express it as transient (Mat. 5:14; Luke 1:20, 1:22; John 3:3; Acts 13:39; Heb. 9:9; Rev. 2:2).
(II) With an inf. implied which is readily suggested by the context (Mat. 16:3; Mark 6:19; Luke 9:40; Acts 27:39; 1Cor. 3:2; Sept.: 1Kgs. 22:22). Construction with the acc. and the inf. poieín, to do, which is implied, or an acc. of manner (Mark 9:22; 2Cor. 13:8).
Deriv.: dúnamis, power, ability, strength; dunástēs, ruler; dunatós, powerful, strong.
Syn.: ischúō, to be strong, prevail, but indicating a more forceful strength or ability than is involved in dúnamai; exischúō, to be thoroughly strong; katischúō, to overpower, prevail; éxesti, it is permitted, and, in question form, "May I?"; krataióō, to strengthen, sustain; sthenóō, to strengthen.
Ant.: adunatéō, to be unable.
he love... see he that loveth above.
God... see God above.
whom... see whom above.
he hath not...
οὐ
ou and ouk / ouch (before a vowel i.e., aspirated), neg. particle. Usually without an accent, but written ou when standing alone or at the end of a sentence. Not, no, expressing direct and full negation, independently and absolutely, and hence, objectively. This differs from mḗ which implies a conditional and hypothetical neg., and is, thus, subjective.
(I) Before a verb where it renders the verb and proposition neg. in respect to the subject.
(A) Generally (Mat. 1:25; Mark 3:26; 14:68; Luke 6:43-44; John 1:10-11; 8:50; Acts 2:15, 2:34; Rom. 3:11; Rev. 2:2-3).
(B) With the fut. 2d person in prohibitions, where the neg. fut. thus stands for a neg. imper., precisely as in the Eng. "thou shalt not," which is stronger than the direct imper., "do it not" (a.t. [Mat. 6:5]). Elsewhere only in citations from the Sept. and Hebr. (Luke 4:12 [cf. Deu. 6:16]; Acts 23:5 [cf. Exo. 22:28]; 1Cor. 9:9 [cf. Deu. 25:4]). So also from the law (Mat. 5:21, 5:27; Rom. 7:7; 13:9).
(C) Where the subj. is pás, every, whosoever, or heis, one, and ou is joined with the verb. Thus pás . . . ou or ou . . . pás is equivalent to oudeís, not one, none. So Mat. 24:22 means all flesh would not be saved, i.e., no flesh would be saved (Mark 13:20; Luke 1:37; Rom. 3:20; 1Cor. 15:51; Gal. 2:16; Eph. 5:5; 2Pet. 1:20; 1Jn. 2:21; Rev. 22:3). Also heís . . . ou, not one, none (Mat. 10:29), hén . . . ou (Luke 12:6).
(D) Where ou with its verb is followed by allá, but, i.e., ou . . . allá (Mat. 9:12; 15:11; John 7:16; 1Cor. 7:10). In other passages some think that ou is to be taken in a modified or comparative sense, meaning not so much as, but this is unnecessary, e.g., Mat. 10:20 means "it is not you at all who speaks, but the Spirit" (a.t.). This is far more specific than "it is not so much you as the Spirit" (a.t. [see John 12:44]). Also ouch hóti . . . all’ hóti (John 6:26; 12:6; 1Jn. 4:10).
(E) Sometimes ou stands in a conditional sentence after ei, if, a particle of conditionality, where the usual neg. is mḗ, not, subj. and conditional.
(F) As strengthened by other neg. particles, e.g., mḗou only in interrogatives. Ou mḗ as an intens. neg. Strengthened also by comparison of ou, e.g., ouk oudé, not even (Luke 18:13). Ouk oudeís, ouk oudén means no one whatsoever, nothing at all (see Mark 5:37; Luke 4:2; 23:53; John 6:63; 8:15; Rom. 3:10; 2Cor. 11:9).
seen... see he hath seen above.
When I see this Scripture, I remember what Jesus said. Inasmuch as ye have done it for the least of these, ye have done it unto me. We cannot express our love for God directly, except in praise. We cannot buy dinner for Jesus. We can, however, buy dinner for someone who is hungry in the name of Jesus.
To express our love for God, we must express it through His children. When we love our brothers on the earth, we are in turn loving Jesus who made them.
