Testimony Concerning the Son of God
For...
ὅτι
hóti; conj. That (demonstrative), because (causal). Originally it was the neut. of hóstis. As a demonstrative it stands particularly for toúto hó, ti (toúto, this; hó ti, that which), this which, introducing the object, contents, or argument to which the preceding words refer. As a causal, it is particularly equivalent to diá, for) toúto, for this reason, assigning the cause, motive, ground of something, "that, because." Construed in the NT with the indic. before the inf. Acts 27:10.
(I) As a demonstrative conj.:
(A) Particularly after a demonstrative pron. as toúto or a similar or implied expression (John 3:19; Rom. 2:3; 2Cor. 5:14; Rev. 2:4, 2:6, implied). En toútō . . . hóti (1Jn. 3:16; 4:9-10, 4:13), in this . . . that; perí toútou . . . hóti (perí, concerning), concerning this . . . that (Mat. 16:7, 16:17, implied; John 16:19).
(B) After an interrogative pron. tís, tí, who, what (John 14:22); tí hóti for tí estí hóti (estí, the 3d person sing. of eimí, what cause is there that (Mark 2:16; Luke 2:49; Acts 5:4, 5:9); with a pron. or subst. (Mark 4:41; Luke 8:25; Heb. 2:6, "what cause is there in man that" [a.t.] quoted from Sept.: Psm. 8:4; 144:3 [cf. Exo. 16:7; Num. 16:11; Job 15:14]); after potapós, what manner of (Mat. 8:27; Luke 7:39).
Deriv.: dióti, because, for.
therefore...
εἰσί
eisí; pres. indic. 3d person. pl. of eimí, I exist or am. They are.
three...
τρεῖς
treís; masc.-fem, neut. tría, cardinal number. Three (Mat. 12:40; 13:33; 18:20; Sept.: Gen. 7:13).
Deriv.: triákonta, thirty; triakósioi, three hundred; tríbolos, three-pointed, three-pronged; trietía, three years; trímēnon, three months; trís, three times; trístegon, three-roofed, three-storied; trítos, third.
that bear record...
μαρτυρέω
marturéō; contracted marturṓ, fut. marturḗsō, from mártus, witness. To be a witness, bear witness.
(I) To be a witness, to be able or ready to testify. With the dat. (John 3:28; Acts 22:5); used in an absolute sense (2Cor. 8:3); followed by the dat. of person or thing, meaning in favor of whom or what one bears testimony (John 3:26; 5:33; 18:37).
(II) To bear witness, to testify to the truth of what one has seen, heard, or knows.
(A) Particularly and generally, followed by perí, concerning, with the gen. meaning to bear witness concerning a person or thing (John 1:7-8, 1:15; 2:25; 5:31-32; 8:13-14, 8:18; 15:26; 21:24); followed by hóti, that, as equivalent to the acc. and inf. (John 1:34; 4:44; 1Jn. 4:14); by hóte (John 12:17); with katá, against, with the gen. (1Cor. 15:15). Followed by the words testified, after légōn, saying, eípe, he said, and hóti, that, of a quotation (John 1:32; 4:39; 13:21). Preceded by the acc. expressed or implied, e.g., of cognate or syn. nouns as in John 5:32, hē marturía, the testimony; hēn, which; martureí perí emoú, he testifies about me, i.e., "the testimony which he testifies about me" (a.t. [cf. 1Jn. 5:9-10]). In 1Tim. 6:13, "who . . . testifies the good confession" (a.t. homologían). With the acc. of something, generally, to testify something (John 3:11, "that which we have seen, we testify" [a.t.]; also John 3:32; 1Jn. 1:2; Rev. 1:2; 22:20, ho marturṓn taúta, "He who witnesses these things" [a.t.], with a causative meaning as [cf. with Rev. 22:16]). Followed by the acc. and dat. (Rev. 22:16). With an acc. implied from the context, e.g., tá perí emoú, "those things concerning me" (a.t. [Acts 23:11]); whatever follows (John 19:35; Acts 26:5; Heb. 10:15; 1Jn. 5:6-8). Rom. 3:21, pass. with hupó, by. With the meaning of to prove by testimony (John 18:23).
(B) Figuratively, of God as testifying by His Spirit, by signs and miracles. Followed by perí, concerning (John 5:37; 8:18; 1Jn. 5:9-10); hóti, that, of quotation (Heb. 7:17). Of the Scriptures or prophets, with perí, concerning (John 5:39); with the dat. and followed by inf. with the acc. (Acts 10:43). Of one's deeds, works with perí (John 5:36; 10:25). See Sept.: Gen. 31:48.
Deriv.: epimarturéō, to bear witness to; katamarturéō, to bear witness against; marturía, a testimony; martúrion, a declaration of facts, proof, a testimony; summarturéō, to bear witness with; pseudomarturéō, to bear false witness.
Syn.: bebaióō, to assure; katēgoréō, to accuse; deiknúō, to show; dēlóō, to declare; emphanízō, to manifest; pháneróō, to manifestly declare; probállō, to put forward; apokalúptō, to reveal; plērophoréō, to inform fully; diasaphéō, to make plain.
Ant.: krúptō, to keep secret; apokrúptō, to keep secret from someone; kalúptō, to cover; sugkalúptō, to completely conceal; egkrúptō, to conceal inside something.
The Old Testament Law required “the evidence of two or three witnesses:” to establish the truth of a particular matter (Deu. 17:6; 19:15; John 8:17-18; 1Tim. 5:19).
The fact that they are One is in the Spirit. They are of one mind and accord. The manifestations of that One Spirit are Father, Word, and Holy Ghost. The name of Jesus, in heaven was the Word of God. The Father is like the great Architect. The Word is creator God. The Holy Ghost functions as Teacher and Guide.
Each has a purpose. All are God. Each is co-equal with the other. When you see Elohim, or El, for the name of God, it is speaking of the plurality of God. Jesus means Jehovah Savior. Many times when you see Lord, it means Jehovah.
When you see LORD, it means El, or Elohim. This Scripture above has puzzled people through the ages, but I believe that we should look more from the spiritual standpoint to understand what it is saying. Jesus said He and the Father were One, but at His baptism all three were present. Jesus was being baptized, the Father was the voice that came from heaven and said this is my beloved Son. The Holy Ghost was symbolized by the dove that lit on Jesus. I would not get into an argument over their oneness except to say, I believe they are one in the Spirit, as we are one with Jesus in the Spirit when we believe. We look at an egg and we say, behold an egg. Really that egg consists of shell, white and yellow, but they all three are an egg. It is difficult to separate the Father, Word and Holy Ghost, other than their purpose. Believe completely in your heart, and you will not go too far wrong.
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); 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.
heaven...
οὐρανός
ouranós; gen. ouranoú, masc. noun. Heaven, sky, air. The sing. and pl. are used similarly and interchangeably. There is no difference in meaning between them.
(I) In the NT, in a physical sense, it means the over-arching, all-embracing heaven beneath which is the earth and all that is therein. In this not only do the fowl of the air fly (Mat. 6:26; 8:20; 13:32), but the clouds are suspended (Mat. 24:30; 26:64; Luke 12:56) and the rain is formed (Jas. 5:18); also the sun, moon and stars are placed in the same celestial expanse (Mark 13:25; Heb. 11:12).
(II) It is also used for that heaven where the residence of God is, called by the Psalmist "the holy heavens" (a.t.), or "heavens of holiness" (a.t.), of separation (Sept.: Psm. 20:6). It is God's dwelling or resting place (Mat. 5:34, 5:45, 5:48); where the blessed angels are (Mark 13:27); from whence Christ descended (John 3:13, 3:31; 6:32-33, 6:38); where after His resurrection and ascension "He sitteth at the right hand of the Majesty on high" (a.t. [Heb. 8:1]) and appears in the presence of God on our behalf (Heb. 9:24); and where a reward is reserved for the righteous (Mat. 5:12; 1Pet. 1:4).
(III) The heavens are used metonymically of God in the OT (2Chr. 32:20 [cf. 2Kgs. 19:25; Isa. 37:15-16; Dan. 4:23, 4:28]). Ouranós, heaven, is used with the same sense in the NT (Mat. 21:25; Mark 11:30-31; Luke 15:18, 15:21; 20:4-5; John 3:27). Thus, the kingdom of the heavens, or heaven, is syn. with the kingdom of God (Mat. 19:23-24).
(IV) In 2Cor. 12:2, Paul was raptured to the third heaven and returned. This is called Paradise (2Cor. 12:4) which is applied to the state of the faithful souls between death and the resurrection where they are admitted to immediate communion with God in Christ, and to a partaking of the true Tree of Life which is in the midst of the paradise of God (Luke 22:43; Rev. 2:7).
(V) There is a final heaven which in Heb. 11:16 is referred to as a better or a heavenly country; in Heb. 13:14 as a continuing city; and in Rev. 21:2 the holy city, new Jerusalem. It is the place where the believers are going to receive their inheritance which is incorruptible (1Pet. 1:3-5). See also Mat. 6:19-20; 1Cor. 2:9; Col. 3:2; Rev. 21:1-5. Consult a Gr. concordance for the rest of the references.
Deriv.: epouránios, heavenly, what pertains to or is in heaven; ouránios, heavenly; ouranóthen, from heaven; messouránēma, mid-heaven, the midst of the heavens.
Syn.: parádeisos, paradise.
Ant.: gḗ, earth; geénna, hell, everlasting punishment; hádēs, the state or place of departed spirits.
the...
ὁ
ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.
(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).
(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."
(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).
(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.
(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).
(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.
(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).
(VIII) Before verbs it is frequently used in the nom. for autós, this one, meaning he (Mat. 13:28-29).
Repeated with the part. mén and dé subjoined, ho mén / ho dé, meaning the one and the other, also in the pl., hoi mén / hoi dé, some and the others (Php. 1:16-17 [cf. Mat. 13:23]). Sometimes hoi dé is used in an absolute sense for some or by all concerned without being preceded by hoi mén (Mat. 26:67; 28:17; John 19:29).
Father,...
πατήρ
patḗr; gen. patéros contracted patrós, masc. noun. Its etymology is uncertain. A father, spoken generally of men and in a special sense of God. Progenitor, ancestor, father, mentor, or model.
Related words: mḗtēr, mother; pentherá, mother-in-law; pentherós, father-in-law; adelphós, brother; adelphḗ, sister; anepsiós, a cousin; suggenḗs, a relative; ékgonos, grandchild, literally a descendant; mámmē, a grandmother; génos, family, stock; oíkos, family.
(I) Generally.
(A) Particularly father, genitor, by whom one is begotten (Mat. 2:22; 19:5; Mark 5:40; Luke 2:48; John 4:53; Heb. 7:10). Pl. hoi patéres, parents, both father and mother (Eph. 6:4; Heb. 11:23). Of one reputed to be a father or stepfather (Luke 2:48).
(B) Of a remote ancestor, forefather, progenitor, or founder of a tribe or people, patriarch. Sing. (Mat. 3:9; Mark 11:10; Luke 1:32, 1:73; John 4:12; Rom. 4:17-18). Pl. hoi patéres, fathers, forefathers, ancestors (Mat. 23:30, 23:32; Luke 6:23, 6:26; John 7:22; Acts 3:13; Rom. 9:5; Heb. 1:1; Sept.: Deu. 1:11; 1Kgs. 8:21). Figuratively in a spiritual and moral sense (Rom. 4:11-12, 4:16, of Abraham; see Sept.: Gen. 17:4-5).
(C) Of Satan as the father of wicked and depraved men (John 8:38, 8:41, 8:44). He is the model whom sinners resemble, i.e., they have like evil character.
(D) As a title of respect and reverence, in direct address (Luke 16:24, 16:27, 16:30); of a teacher as exercising paternal care, authority and affection (Mat. 23:9; 1Cor. 4:15 [cf. Php. 2:22; 1Th. 2:11]; Sept.: of prophets, 2Kgs. 2:12; 6:21; 13:14). Pl. hoi patéres, nom. or voc., fathers, as an honorary title of address used toward older persons (1Jn. 2:13-14); also toward magistrates, members of the Sanhedrin (Acts 7:2; 22:1).
(E) Metaphorically with the gen. of a thing; the author, source, beginner of something (John 8:44; Rom. 4:12; Sept.: Job 38:28).
the... see above.
Word,...
λόγος
lógos; gen. lógou, masc. noun from légō, to speak intelligently. Intelligence, word as the expression of that intelligence, discourse, saying, thing.
(I) Word, both the act of speaking and the thing spoken.
(A) Word, as uttered by the living voice, a speaking, speech, utterance (Mat. 8:8; Luke 7:7; 23:9; 1Cor. 14:9; Heb. 12:19); a saying, discourse, conversation (Mat. 12:37; 15:12; 19:22; 22:15; 26:1; John 4:29; Acts 5:24). Metonymically, the power of speech, delivery, oratory, eloquence (1Cor. 12:8; 2Cor. 11:6; Eph. 6:19). To speak a word against someone (Mat. 12:32); to someone (Luke 12:10). The Word of God, meaning His omnipotent voice, decree (2Pet. 3:5, 3:7; Sept.: Psm. 32:6 [cf. Gen. 1:3; Psm. 148:5]).
(B) An emphatic word, meaning a saying, declaration, sentiment uttered. (1) Generally (Mat. 10:14; Luke 4:22; 20:20; John 6:60; Sept.: Pro. 4:4, 4:20). In reference to words or declarations, e.g., which precede (Mat. 7:24, 7:26; 15:12; 19:22; Mark 7:29; John 2:22; 4:50; 6:60; 7:40; 10:19; Acts 5:24; Tit. 3:8; Rev. 19:9); which follow (John 12:38; Acts 20:35; Rom. 9:9; 13:9; 1Cor. 15:54; 1Tim. 3:1; Sept.: 1Kgs. 2:4). Followed by the gen. of thing (Heb. 7:28); the word, declaration of a prophet, meaning prediction, prophecy (Luke 3:4; John 12:38; Acts 15:15; 2Pet. 1:19; Rev. 1:3). With the meaning of a proverb, maxim (John 4:37). (2) In reference to religion, religious duties, with the meaning of doctrine, precept (Acts 15:24; 18:15; Tit. 1:9; Heb. 2:2); words of faith (1Tim. 4:6); word of men (1Th. 2:13; 2Tim. 2:17); of a teacher (John 15:20); especially of God, the Word of God, meaning divine revelation and declaration, oracle (John 5:38; 10:35); as announcing good, divine promise (John 5:24; Rom. 9:6; Heb. 4:2; Sept.: Psm. 50:6), or evil (Rom. 3:4 from Psm. 51:4; Rom. 9:28 from Isa. 10:22-23; Heb. 4:12). In relation to duties, precept (Mark 7:13; 8:55; Sept.: Exo 35:1). Of the divine declarations, precepts, oracles, relating to the instructions of men in religion, the Word of God, i.e., the divine doctrines and precepts of the gospel, the gospel itself (Luke 5:1; John 17:6; Acts 4:29, 4:31; 8:14; 1Cor. 14:36; 2Cor. 4:2; Col. 1:25; 1Th. 2:13; Tit. 1:3; Heb. 13:7). With "of God" implied (Mark 16:20; Luke 1:2; Acts 10:44; Php. 1:14; 2Tim. 4:2; Jas. 1:21; 1Pet. 2:8; Rev. 12:11); the word of truth (2Cor. 6:7; Eph. 1:13; 2Tim. 2:15; Jas. 1:18); the word of life (Php. 2:16); the word of salvation (Acts 13:26); the word of the kingdom (Mat. 13:19); with the kingdom implied (Mat. 13:20; Mark 4:14); the word of the gospel (Acts 15:7); the word of the cross (1Cor. 1:18); the word of His grace (Acts 14:3; 20:32). In the same sense of Christ, the word of Christ (John 5:24; John 14:23-24; Col. 3:16); the word of the Lord (Acts 8:25).
(C) Word or words, meaning talk, discourse, speech, the act of holding forth. (1) Particularly: (a) Mat. 22:15, "that they may entrap him in word" (a.t.); Luke 9:28; Acts 14:12, the one leading in the word; 2Cor. 10:10; with en, in, meaning in word or discourse (1Tim. 4:12; Jas. 3:2); in flattering words (1Th. 2:5); with diá, through, by, meaning by discourse or orally (Acts 15:27; 2Th. 2:2, 2:15). In agreement lógos and érgon, work, meaning word and deed (2Cor. 10:11; Col. 3:17). Lógos and dúnamis, power (1Cor. 4:19-20; 1Th. 1:5). In Heb. 5:11, "of whom we have much to say" (a.t.). With the gen. in 1Tim. 4:5, "through the word of God and supplication" (a.t.). (b) Of teachers, meaning discourse, teaching, preaching, instruction (Mat. 7:28; 26:1; Luke 4:32, Luke. 4:36; John 4:41; Acts 2:41; 13:15; 20:7; 1Cor. 1:17; 2:1, 2:4; 1Tim. 5:17; 1Pet. 3:1). (c) Of those who relate something as a narration, story (John 4:39; Acts 2:22). Metonymically for history, treatise, meaning a book of narration (Acts 1:1). (d) In the sense of conversation (Luke 24:17); answer, reply (Mat. 5:37). (2) Metonymically for the subject of discourse, meaning topic, matter, thing. (a) Generally (Mat. 19:11; Luke 1:4; Acts 8:21; Sept.: 2Sam. 3:13; 11:18). (b) Specifically a matter of dispute, discussion, question, e.g., judicial (Acts 19:38); moral (Mat. 21:24).
Word, meaning talk, rumor, report (Mat. 28:15; Mark 1:45; John 21:23). Followed by perí, about, with the gen. (Luke 5:15; 7:17; Acts 11:22; Sept.: 1Kgs. 10:6). Mere talk, pretense, show (Col. 2:23).
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; Acts 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.).
the... see above.
Holy...
ἅγιος
hágios; fem. hagía, neut. hágion, adj. from hágos (n.f.), any matter of religious awe, expiation, sacrifice. Holy, set apart, sanctified, consecrated, saint. It has a common root, hág-, with hagnós, chaste, pure. Its fundamental idea is separation, consecration, devotion to the service of Deity, sharing in God's purity and abstaining from earth's defilement.
(I) Pure, clean, ceremonially or morally clean, including the idea of deserved respect, reverence.
(A) It particularly means perfect, without blemish (Rom. 12:1).
(B) Metaphorically it means morally pure, upright, blameless in heart and life, virtuous, holy. (1) Generally (Mark 6:20; Rom. 7:12; 1Cor. 7:34; Eph. 1:4; 5:27; 1Pet. 1:16; Sept.: Lev. 11:44). (2) Spoken of those who are purified and sanctified by the influences of the Spirit. This is assumed of all who profess the Christian name, hence hágios, saint, hágioi, saints, Christians (Acts 9:13-14, 9:32, 9:41; 26:10; Rom. 1:7; 8:27; 1Th. 3:13). Spoken of those who are to be in any way included in the Christian community (1Cor. 7:14). Holy kiss means the sacred Christian kiss, the pledge of Christian affection (Rom. 16:16; 1Cor. 16:20; 2Cor. 13:12).
(II) Consecrated, devoted, sacred, holy, meaning set apart from a common to a sacred use; spoken of places, temples, cities, the priesthood, men (Mat. 4:5; 7:6; 24:15; 27:53; Acts 6:13; 7:33; Rom. 11:16, of first-fruit); of a male opening the womb (Luke 2:23); of apostles (Eph. 3:5); of prophets (Luke 1:70; Acts 3:21; 2Pet. 1:21); of angels (Mat. 25:31).
(III) Holy, hallowed, worthy of reverence and veneration:
(A) Of God (John 17:11; Rev. 4:8; 6:10; Sept.: Isa. 5:16; 6:3).
(B) Of His Name (Luke 1:49; Sept.: Lev. 22:2).
(C) Of the Holy Spirit (Mat. 1:18).
(D) Of holy covenant (Luke 1:72).
(E) Of the Holy Scriptures (Rom. 1:2; Sept.: Dan. 11:28, 11:30).
The hiereús, priest, although he may not always be hágios, holy, performs priestly duties or ordinances and is sacred or consecrated (hósios).
Deriv.: hagiázō, to sanctify; hagiótēs, holiness; hagiōsúnē, holiness, the quality of sanctification.
Syn.: hieroprepḗs, a fitting sanctity; eusebḗs, godly, pious; hósios, pure from evil contact, ceremonially pure; áspilos, without spot; hierós, sacred, outwardly associated with God; eilikrinḗs, sincere, pure.
Ant.: koinós, common, defiled; akáthartos, unclean.
Ghost...
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; Mark 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; Rev. 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. Prov. 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]; Acts 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.
and... see above.
these...
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).
(II) As referring to or introducing what follows, with emphasis as in the Eng. "this," meaning the following (Gal. 3:17; 1Jn. 4:2), or with the subst. (Mat. 10:2; Luke 2:12; Acts 8:32; 1Cor. 9:3). With a noun as the predicate (2Cor. 13:9; 1Jn. 5:4). With an inf., e.g., without the art. (Acts 24:16; 26:16; Jas. 1:27) and with the art. (Rom. 14:13; 2Cor. 2:1). With diá, for, diá toúto, before a part. of cause (Mark 12:24); en toútō (en, in) (2Cor. 5:2). Also before hóti (John 21:23; Acts 20:29; Rom. 6:6; 1Cor. 1:12; 1Jn. 1:5). Followed by hína, so that, e.g., of purpose, eis toúto hína (eis, unto; John 6:29, 6:39-40; 17:3; Rom. 14:9; 1Pet. 3:9; 4:6; 1Jn. 4:17; 5:3).
(III) Used as pointing to a person or thing present, either to the eyes or to the mind:
(A) Generally (Mat. 3:17; 8:9; 17:5, 17:20; 26:26, 26:28, 26:34; Mark 9:7; 12:43; 14:22, 14:24, 14:69; Luke 9:35; 12:26; 21:6; John 1:15; 7:46; Acts 1:5; 2:7; 1Cor. 11:24-25). With a numeral referring to time (Luke 24:21; 2Cor. 13:1).
(B) In admiration (Mat. 8:27; 12:23; Luke 4:22; John 6:14).
More usually in contempt or aversion, equivalent to the Eng. "this fellow" (Mat. 9:3; 12:24; 13:54; Mark 6:2-3; Luke 5:21; John 6:42; Acts 7:40; 1Cor. 5:2-3).
three... see above.
are... see there are above.
One...
εἷς
heís; fem. mía, neut. hén; gen. masc. henós, fem. miás, neut. henós. One, the first cardinal numeral.
(I) Without the subst. (Luke 18:19, "No one is good except one, God" [a.t.]; 1Cor. 9:24; Gal. 3:20). In Mat. 25:15, "to one he gave five talents, to the one two, to the other one [omitting the subst. talent repeated]" (a.t.). With a subst. (Mat. 5:41, "one mile" [a.t.]; Mat. 6:27, "one cubit"; Mark 10:8, the two into one flesh; John 11:50; Acts 17:26; 1Cor. 10:8. With a neg., equivalent to not one, none (Mat. 5:18, "one jot or one tittle shall in no wise pass"; Rom. 3:12, "not so much as one" [a.t.], not even one, quoted from Psm. 14:3; 53:4; Sept.: Jdg. 4:16 [cf. Exo. 9:7]). The expression oudé, nor, followed by heís in the masc. or in the neut. oudé hén, not one, not even one, more emphatic than oudeís, not even one. See Mat. 27:14; John 1:3; Acts 4:32; Rom. 3:10; 1Cor. 6:5. With the art. ho heís, masc., and tó hén, neut., the one (Mat. 25:18, 25:24; 1Cor. 10:17). In Mat. 5:19, "one of these least commandments"; Mark 6:15, "one of the prophets"; Luke 5:3; John 12:2. Also with ek, of, followed by the gen. (Mat. 18:12, "one of them"; Mark 9:17; Acts 11:28; Rev. 5:5).
(II) Used distributively:
(A) Heís / heís, one / one, i.e., one / the other (Mat. 20:21; 24:41; 27:38; John 20:12), fem. mía / mía. Also with the art. ho heís / ho heís, the one / the other (Mat. 24:40). In 1Th. 5:11, heís tón héna, one another. In 1Cor. 4:6, heís hupér, above, toú henós, the one above the other. In Mat. 17:4, mían / mían / mían, one tent for each of the three, Jesus, Moses, and Elijah. See Mark 4:8; Luke 9:33; Sept.: Lev. 12:8; 1Sam. 10:3; 13:17-18; 2Chr. 3:17. With the art. ho heís / ho héteros, the one / the other (Mat. 6:24; Luke 7:41; Acts 23:6). In Rev. 17:10, ho heís / ho állos, other, the one / the other.
(B) Heís hékastos, each one, every one (Acts 2:6; 20:31; Col. 4:6). Followed by the gen. Partitively (Luke 4:40; Acts 2:3; Eph. 4:7). In Rev. 21:21, aná, on, upon, heís hékastos means each one of the gates. See aná.
(C) The expression kath’ héna or kath’ hén, one by one, singly (John 21:25; 1Cor. 14:31). In Eph. 5:33, hoi kath’ héna, every one of you. In Acts 21:19, kath’ hén hékaston, each one singly, where kath’ hén here qualifies hékaston, each one. The expression hén kath’ hén, one by one, one after another, singly (Rev. 4:8, UBS). The expression heís kath’ heís, one by one, is irregularly used in the NT for heís kath’ héna (Mark 14:19; John 8:9). In Rom. 12:5, ho dé kath’ heís, and every one.
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