Book of 1 John Chapter 5 Vs. 6

 

Verses 6-12: The terms “testified” and testimony” are the themes of this section. The passage concerns the witness or testimony of God and the Spirit to the world regarding the great truth of the deity of Jesus Christ.

The previous passage 5:1-5 described overcomers as those who believed in Jesus as Lord and Savior, and here John presents God's own testimony to confirm that Jesus is the Christ (John 5:31-37; 8:13-18). He gives two kings of testimony: external verses 6-9 and internal verses 10-12.

Testimony Concerning the Son of God

1 John 5:6 "This is he that came by water and blood, [even] Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth."

This...

οὕτος

hoútos; fem. haútē, neut. toúto, demonstrative pron. This, that.

(I) As referring to a person or thing before mentioned, i.e., to something preceding:

(A) To that next preceding (Luke 1:32; 2:25; John 1:2; 3:2; 6:71; Acts 10:36; Rom. 14:18, en toútois, pl. dat., "in these"; 2Pet. 2:20; 1Jn. 5:6, 5:20). The neut. pl. taúta sometimes refers only to one thing (Luke 12:4; see also John 15:17). The expression katá taúta (katá, according to; taúta, these things) means oútō, thus (Luke 6:23, 6:26). The expression also appears as katá tautá (katá, according; tautá, in the same way), accordingly in the same way.

(B) Sometimes hoútos refers not to the nearest, but to a person or thing, the chief topic of discourse (Mat. 3:3 [cf. Mat. 3:1]; John 1:41; 11:37, kaí hoútos, "even this man," i.e., Lazarus; John 21:24; Acts 4:11, "This is the stone," referring to Christ; Acts 7:19; 2Jn. 1:7). As referring generally to the preceding discourse (Mat. 7:28; Luke 1:29; 24:21; John 2:11; Acts 19:17; Rom. 11:27; 1Jn. 2:1, 2:26).

is he that came...

ἔρχομαι

érchomai; fut. eleúsomai, 2d aor. ḗlthon; perf. elḗlutha, pluperf. elēlúthein, mid. deponent. In the common Gr., the forms of the Attic verb eími, to go, were used more frequently for the fut., imper., and imperf., but in the NT the imper. érchou, pl. érchesthe (Mat. 8:9; John 1:39) was used instead of íthi and íte, the imperf. ērchómēn (Mark 1:45), was used instead of ḗein or ḗa; and the fut. eleúsomai (Mat. 9:15; 1Cor. 4:19). To come, to go, move or pass along, intrans. in any direction, as marked by the adjuncts or often simply by the context. The forms from ḗlthon, the 2d aor., however, more frequently signify "to come," so that ḗlthen, for example, is rarely used of one who goes from or away (Luke 2:44) while the forms derived from érchomai are used indifferently of travel in both directions.

(I) To go, with adjuncts implying motion from a place or person to another.

(A) Pres. and imperf. followed by eis with the acc., of place (John 6:17); followed by the acc., to go one's way (Acts 9:17; Heb. 11:8).

(B) 2d aor. ḗlthon, in an absolute sense (Mark 11:13); followed by prós, toward, and the acc. as in Luke 15:20; followed by the acc. of distance, hodón hēméras (hodón, the journey, road; hēméras, of a day), a day's distance (Luke 2:44).

by water...

ὕδωρ

húdōr; gen. húdatos, pl. húdata, neut. noun from húō (n.f.), to rain. Water (Mat. 8:32; 17:15). Particularly (Mat. 27:24; Mark 9:41; 14:13; Luke 7:44; John 2:7; Rev. 16:12; Sept.: Lev. 1:9; Jdg. 4:19). As the instrument of baptism (Mat. 3:11, 3:16; Mark 1:8, 1:10; Luke 3:16; John 1:26, 1:31, 1:33; 3:5; Acts 1:5; 8:36, 8:38-39; 10:47; 11:16; 1Jn. 5:6, 5:8). See báptisma, baptism, in its relation to húdōr. The watery or serous part of the blood (John 19:34). It denotes the enlivening, refreshing, and comforting influences of the Holy Spirit, whether in His ordinary operations in the hearts of believers (John 4:10, 4:14 [cf. John 6:35]; Rev. 21:6; 22:1, 22:17), or including also His miraculous gifts (John. 7:38 [cf. John 7:39]). Used in various connections such as running or living (záō) water; of medicinal waters (John 5:3 ff.); of flowing waters, as a stream, river (Sept.: Exo. 7:15), of a lake or sea such as Tiberias (Mat. 8:32; 14:28-29; Luke 8:24-25). "Many waters" denote many people or nations (Rev. 17:1, 17:15).

Deriv.: ánudros, without water; hudría, water pot.

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.).

blood...

αἷμα

haíma; gen. haímatos, neut. noun. The blood of the human or animal body (Mark 5:25, 5:29; Luke 8:43-44; 13:1).

(I) Blood as the substantial basis of the individual life (John 1:13; Acts 17:26). Although the OT contains nothing parallel to these two passages, the expression corresponds to the idea contained in Lev. 17:11, "For the life of the flesh is in the blood."

(II) With sárx, flesh and blood conjoined to indicate the natural human body, mortal man (Heb. 2:14). Flesh and blood designates mankind insofar as it owes its distinctive character to the material aspect of its being (Eph. 6:12). The expression means the physical origin of man in Mat. 16:17; 1Cor. 15:50; Gal. 1:16. The physical and the spiritual natures of man are contrasted in Eph. 6:12 (cf. Heb. 2:14).

(III) Haíma by itself serves to denote life passing away in bloodshed, and generally life taken away by force (Mat. 23:30, 23:35; 27:4, 27:6, 27:8, 27:24; Luke 11:50-51; Acts 1:19; 22:20; Rom. 3:15; Heb. 12:4; Rev. 6:10; 16:6; 18:24; 19:2; Sept.: Gen. 4:10; 9:6; 37:22; 2Sam. 16:7; Ezk. 18:10; 24:6, 24:9). The expression "to shed blood" (haíma ekchéō) emphasizes not so much the manner of slaying, but rather the fact of the forcible taking away of life, whether produced by or only accompanied by the shedding of blood (Mat. 26:28; Mark 14:24; Luke 22:20; Acts 22:20).

Water and blood constitute external, objective witnesses to who Jesus Christ is. They refer to Jesus' baptism (water) and death (blood). John combats the dualism of false teachers who asserted that “Christ-spirit” departed from the man Jesus just prior to His death on the cross. John writes to show that God has given testimony to the deity of Jesus through both His baptism and death.

even 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.

Christ...

Χριστός

Christós; fem. christḗ, neut. christón, adj. from chríō, to anoint. Anointed, a term used in the OT applied to everyone anointed with the holy oil, primarily to the high priesthood (Lev. 4:5, 4:16). Also a name applied to others acting as redeemers.

(I) As an appellative and with the art. ho, the, Christós, Christ, it occurs chiefly in the Gospels and means the Messiah (Mark 15:32, "the King of Israel"; John 1:41; 4:42 "the Christ, the Savior of the world"; Acts 2:36; 9:22; 18:28. Also see Mat. 1:17; 2:4; 16:16; Mark 12:35; 13:21; Luke 2:11, 2:26, "the Christ of the Lord" [a.t.]; Luke 4:41; 23:2; John 1:20, 1:25; Acts 2:30; 3:18; Rom 8:11; 1Jn. 2:22; 5:1, 5:6; Rev. 11:15; 12:10; Sept.: Psm. 2:2 [cf. Dan. 9:25]). Joined with Iēsoús, Jesus, Iēsoús ho Christós, Jesus the Christ (Acts 5:42; 9:34; 1Cor. 3:11), Iēsoús Christós (John 17:3; Acts 2:38; 3:20; 1Jn. 4:2-3; 2Jn. 1:7), ho Christós Iēsoús, the Christ Jesus (Acts 17:3; 18:5, 18:28; 19:4).

(II) As a proper noun, Christ.

(A) Used in an absolute sense, Christós or ho Christós chiefly in the epistles referring to the Messiah (Rom. 5:6, 5:8; 8:10; 1Cor. 1:12; 3:23; Gal. 1:6-7; 2:20; Eph. 4:12; Heb. 3:6; 5:5; 1Pet. 1:11; 4:14).

(B) More often joined with Iēsoús (Mat. 1:16, "Jesus the One called Christ" [a.t.]); Iēsoús Christós in the Gospels (Mat. 1:1, 1:18; Mark 1:1; John 1:17; Acts 3:6, "In the name of Jesus Christ"; Acts 4:10; 8:12; 10:36; 28:31; Rom. 1:1, 1:6, 1:8; 1Cor. 1:1; 5:4). Christós Iēsoús, stressing the deity of Christ first and then His humanity only after His resurrection beginning with Acts 19:4 and often in the epistles (Rom. 3:24; 8:2, 8:39; 15:5; 1Cor. 1:2, 1:30; Gal. 3:26; 4:14; Php. 2:5; 3:3, 3:8; Col. 1:4; Heb. 3:1). For the use of ho Kúrios, the Lord, in connection with the names Iēsoús and Christós, see Kúrios, Lord (cf. II, B, 2).

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).

by...

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); 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.

water... see above.

only,...

μόνον

mónon; adv., neut. of mónos, alone. Only, alone (Mat. 5:47; 9:21; Mark 5:36; Acts 18:25; 1Cor. 7:39; Gal. 1:23; Heb. 9:10). After ei mḗ, if not (Mat. 21:19; Mark 6:8; Acts 11:19). With a neg. such as mḗ, not, meaning not only, simply (Gal. 4:18; Jas. 1:22). In antithesis or gradation followed by allá, but (Acts 19:26; Php. 2:12); with allá kaí, but also (Mat. 21:21; John 5:18; 11:52; 13:9; Acts 21:13; Rom. 1:32; Heb. 12:26). With the neg. ou, not, meaning not only, simply this or that (Jas. 2:24).

Syn.: plḗn, howbeit, except that.

but...

ἀλλά

allá; an adversative particle originally the neut. pl. of állos, other. A particle implying in speech some diversity or super-addition to what preceded. It serves, therefore, to mark opposition, antithesis, or transition. It is less frequent in the Sept. than the NT as there is no corresponding particle in Hebr. In the NT, it means "but" in various modifications:

(I) But, as denoting antithesis or transition.

(A) In direct antithesis after the neg. particle ou, not, followed by mónon, only, in the contrasting phrase ou mónon-allá kaí, and, meaning not only-but also (John 5:18; 11:52; 12:9).

(B) In an emphatic antithesis after a full negation, meaning but, but rather, but on the contrary (Luke 1:60; 13:5; 18:13; John 7:12; Acts 16:37; 19:2; Rom. 3:27, 3:31; 7:7). Also in the beginning of a clause which asserts the contrary of what precedes (Luke 14:10, 14:13; 2:16; 1Cor. 12:22; 1Pet. 2:20; Sept.: Job 32:8). Also followed by ou, not, all’ ou or all’ ouchí, not, used interrogatively, meaning "not rather?" (Luke 17:8; Heb. 3:16).

by... see above.

water... see above.

and... see above.

blood... see above.

and... see above.

it is... see is above.

This water and blood include all that is necessary to our salvation. By the water, our souls are washed and purified for heaven and the habitation of saints in light. By the blood, we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, the purifying Spirit is obtained for the internal cleansing of our natures. The water, as well as the blood, came out of the side of the sacrificed Redeemer. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, Eph. 5:25-27.

John 19:34 "But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water."

Water, also, symbolizes the Word of God. The blood seals the covenant. The Spirit bearing witness is the Holy Spirit. We could, also, look at the Way, Truth, and Life. These are symbolized also by the water, Spirit, and blood.

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).

Spirit...

πνεῦμα

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

(I) Breath.

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

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

(II) Spirit.

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

(B) The rational spirit, mind, element of life. (1) Generally, spirit distinct from the body and soul. See also Luke 1:47; Heb. 4:12. Soul and spirit are very closely related because they are both immaterial and they both contrast with body (sṓma) and flesh (sarx). Scripture, however, introduces a distinction between the two immaterial aspects of man's soul and spirit. That they cannot mean the same thing is evident from their mention together in 1Th. 5:23, spirit, soul, body. The same distinction is brought out in Heb. 4:12. The spirit is man's immaterial nature which enables him to communicate with God, who is also spirit. 1Cor. 2:14 states that "the natural man receiveth not the things of the Spirit of God . . . because they are spiritually discerned." What is translated "natural man" in Gr. is psuchikós, psychic or soulish meaning the soul of man. The soul is the aspect of his immaterial nature that makes him aware of his body and his natural, physical environment. The difference between soul and spirit is not one of substance but of operation. Man's immaterial aspect is represented in Scripture by the single terms pneúma, spirit, or psuchḗ, soul, or both of them together (Gen. 35:18; 41:8; 1Kgs. 17:21; Psm. 42:6; Ecc. 12:7; Mat. 10:28; 20:28; Mark 8:36-37; 12:30; Luke 1:46; John 12:27; 1Cor. 15:44; 1Th. 5:23; Heb. 4:12; 6:18-19; Jas. 1:21; 3Jn. 1:2; Rev. 6:9; 20:4). In 1Cor. 5:3 a distinction is made between the body and the spirit (see also 1Cor. 5:4-5; 6:20; 7:34; 2Cor. 7:1; Php. 3:3; Col. 2:5; Heb. 12:9; 1Pet. 4:6; Sept.: Num. 16:22; 27:16; Zec. 12:1). Where soul and body are not expressed (Rom. 8:16, "the divine Spirit itself testifies to our spirit" [a.t.], meaning to our mind; see Rom. 1:9; Gal. 6:18; 2Tim. 4:22; Phm. 1:25). In John 4:23-24, "in spirit and in truth" means with a sincere mind, with a true heart, not with mere external rites. See Php. 3:3, where the spirit stands in juxtaposition to the body. (2) As the seat of the affections, emotions, and passions of various kinds as humility (Mat. 5:3, "poor in spirit," meaning those who recognize their spiritual helplessness; see ptōchós, poor or helpless, and Sept.: Psm. 34:18); enjoyment, quiet (1Cor. 16:18; 2Cor. 2:13; 7:13); joy (Luke 10:21). Of ardor, fervor (Acts 18:25; Rom. 12:11). In Luke 1:17, in the powerful spirit of Elijah (see Luke 1:12). Of perturbation from grief, indignation (John 11:33; 13:21; Acts 17:16; Sept.: Isa. 65:14). (3) As referring to the disposition, feeling, temper of mind (Luke 9:55; Rom. 8:15, a slavish spirit, as distinct from the spirit of adoption; Rom. 11:8; 1Cor. 4:21; Gal. 6:1, a mild, gentle spirit). In 1Cor. 14:14, "my spirit prays" means "my own feelings find utterance in prayer, but I myself do not understand what I am praying" (a.t. [see 1Cor. 14:15-16]; 2Cor. 4:13; 11:4; 12:18; Eph. 2:2; 4:23; Php. 1:27; 2:1; 2Tim. 1:7; Jas. 4:5 [cf. Pro. 21:10, 21:26]; 1Pet. 3:4; Sept.: Ecc. 4:4 [cf. Num. 5:30]; Ezk. 11:19; 18:31). (4) As implying will, counsel, purpose (Mat. 26:41; Mark 14:38; Acts 18:5 [TR]; 19:21; 20:22; Sept.: 1Chr. 5:26). (5) As including the understanding, intellect (Mark 2:8; Luke 1:80; 2:40; 1Cor. 2:11-12; Sept.: Exo. 28:3; Job 20:3; Isa. 29:24). (6) The mind or disposition as affected by the Holy Spirit.

that beareth witness,...

μαρτυρέω

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

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

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

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

Beareth witness” or testifies. Both the verb “testifies” and the noun “testimony” come from the same Greek word and are used a total of 9 times in this section. The basic meaning is “someone who has personal and immediate knowledge of something.”

because...

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,

the... see above.

Spirit... see above.

is... see above.

truth...

ἀλήθεια

alḗtheia; gen. alētheías, fem. noun from alēthḗs, true. Truth, reality; the unveiled reality lying at the basis of and agreeing with an appearance; the manifested, the veritable essence of matter.

(I) Truth, verity, reality. The reality pertaining to an appearance (Rom. 1:18, 1:25).

(A) Truth as evidenced in relation to facts, therefore, alḗtheia denotes the reality clearly lying before our eyes as opposed to a mere appearance, without reality (Mark. 5:33; John 5:33; 16:7; Acts 26:25; Rom. 9:1; 2Cor. 6:7, "by the word of truth"; 2Cor. 12:6; Eph. 4:25; 1Tim. 2:7; Sept.: 1Kgs. 22:16; 2Chr. 18:15). Prefixed by epí, upon, followed by the gen., epí alētheías, of a truth, as the fact or event shows (Luke 4:25; 22:59; Acts 4:27; 10:34; Sept.: Job 9:2; Isa. 37:18).

(B) Spoken of what is true in itself, purity from all error or falsehood (Mark 12:32; Acts 26:25; Rom. 2:20; "the form of knowledge and of the truth in the law"; 2Cor. 7:14; 12:6; Col. 1:6; 2Tim. 2:18; 3:7-8; 4:4). "The truth of the gospel" (Gal. 2:5) means the verity of the gospel. "The word of truth" means the true doctrine (Eph. 1:13; Col. 1:5; 2Tim. 2:15; Jas. 1:18); "thy commandments are faithful" (Psm. 119:86); "the word of truth" (Psm. 119:43).

(II) Truth, love of truth, both in words and conduct, meaning sincerity, veracity (Mat. 22:16; Mark 12:14; Luke 20:21; John 4:23-24, with a sincere mind, with sincerity of heart, not merely with external rites; John 8:44, "there is no truth in him," meaning he is a liar and loves not the truth [Rom. 2:2; 3:7; 15:8; 1Cor. 5:8; 2Cor. 7:14; 11:10, as I truly, sincerely, follow Christ]; Eph. 4:24, in true and sincere holiness; Eph. 5:9; 6:14; Php. 1:18; 1Jn. 1:6, we do not act in sincerity, equivalent to pseudómetha, we are lying, behaving in a hypocritical way, 1Jn. 1:8; 2:4; 3:18-19; 5:6, "the Spirit is truth," meaning true, veracious; 2Jn. 1:3; 3Jn. 1:3; Sept.: Jos. 2:14; 1Sam. 12:24; 2Sam. 2:6; 1Kgs. 2:4; 3:6; 2Chr. 19:9; Psm. 35:6).

(III) In the NT especially, divine truth or the faith and practice of the true gospel is called "truth" either as being true in itself and derived from the true God, or as declaring the existence and will of the one true God, in opposition to the worship of false idols. Hence divine truth, gospel truth, as opposed to heathen and Jewish fables (John 1:14, 1:17; 8:32, "ye shall know the truth"; John 8:40, 8:45-46; 16:13; 17:17, 17:19; 18:37, everyone who loves divine truth; John 18:38; Rom. 1:18, 1:25; 2Cor. 4:2; 13:8; Gal_3:1; Gal_5:7; 2Th_2:10, 2Th_2:12-13; 1Ti_2:4, 1Ti_2:7; 1Ti_3:15; 2Tim. 2:25; Tit. 1:1, 1:14; Heb. 10:26; Jas. 1:18; 3:14; 1Pet. 1:22; 2Pet. 1:12; 2:2; 1Jn. 2:21; 2Jn. 1:2, 1:4; 3Jn. 1:8). Hence the Lord Jesus is called the truth, meaning truth incarnate, the teacher of divine truth (John 14:6). "The Spirit of truth" means one who declares or reveals divine truth (John 14:17; 15:26; 16:13;). "They that have known the truth" (a.t.) means those who know the truth, are disciples of Christ (1Tim. 4:3). In the Sept., truth means the true religion (Psm. 24:5; 25:3; 85:11).