Book of 1 John Chapter 5 Vs. 8

Testimony Concerning the Son of God 

1 John 5:8 "And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one."

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.).

(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.

there are...

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 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).

(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.

(III) Emphatically, to testify strongly, bear honorable testimony; and pass., to be well-testified about, to have good witness, with hóti, that (Heb. 7:8); with the inf. (Heb. 11:4-5). Generally, to speak well of, applaud, followed by the dat. (Luke 4:22; Acts 15:8); used in an absolute sense (3Jn. 1:12); with epí, upon with the dat. (Heb. 11:4). In the pass., meaning to be lauded, to be of good report (Acts 6:3); with hupó, by (Acts 10:22; 16:2; 22:12; 3Jn. 1:12); with en, in (1Tim. 5:10; Heb. 11:2); with diá, through (Heb. 11:39).

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.

in...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); engraven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

earth,...

γῆ

gḗ; gen. gḗs, fem. noun. Earth, land.

(I) In reference to its vegetative power, earth, soil (Mat. 13:5, 13:8, 13:23; Mark 4:5, 4:8, 4:20; Luke 14:35; John 12:24; Gen. 1:11-12; 3:14, 3:19; Sept.: Gen. 4:2-3).

(II) As that on which we tread, the ground (Mat. 10:29; 15:35; Luke 6:49; 22:44; 24:5; John 8:6, 8:8; Acts 9:4, 9:8; Sept.: Exo. 3:5; 9:33; 1Sam. 26:7-8; 2Sam. 17:12).

(III) In distinction from the sea or a lake, the land, solid ground (Mark 4:1; 6:47; John 6:21; Acts 27:39, 27:43-44; Sept.: Gen. 8:7, 8:9; Jon. 1:13).

(IV) Of a country, region, territory, as the land of Israel (Mat. 2:20-21); Canaan (Acts 13:19); Egypt (Acts 7:11, 7:36, 7:40; 13:17); Judah (Mat. 2:6); Zebulon (Mat. 4:15); Gennesareth (Mat. 14:34; Mark 6:53). Of the country adjacent to any place or city (Mat. 9:26, 9:31). With a gen. of person, one's native land (Acts 7:3). Spoken particularly of and used in an absolute sense of the land of the Jews, Israel (Mat. 23:35; 27:45; Mark 15:33; Luke 4:25; 21:23; Rom. 9:28; Jas. 5:17; Isa. 10:23). Also in the expression, to "inherit the earth" (Mat. 5:5 quoted from Psm. 37:11; see Psm. 37:9, 37:22, 37:29; 25:13; Isa. 60:21 [cf. Lev. 20:24; Deu. 16:20]). Figuratively used for the inhabitants of a country (Mat. 10:15; 11:24).

(V) The earth. In distinction from ho ouranós, heaven (Mat. 5:18, 5:35; 6:10, 6:19; Luke 2:14; Acts 2:19; 7:49; Sept.: Gen. 1:1-2; 2:4; 4:11; 7:4; 1Chr. 16:30); hence, "all things . . . that are in heaven, and that are in earth" means the universe (Col. 1:16, 1:20). "A new earth" (2Pet. 3:13; Rev. 21:1) means qualitatively new (kainḗ), not just another earth.

(VI) Spoken of the habitable earth (hē oikouménē) (Luke 11:31; 21:35; Acts 10:12; 11:6; 17:26; Heb. 11:13; Rev. 3:10; Sept.: Gen. 6:1, 6:5, 6:7, 6:11-12; Isa. 24:1), hence the expression tá epí tḗs gḗs (tá epí, those upon; tḗs gḗs, of the earth), upon earthly things or pertaining to this life (Col. 3:2); "all the earth" (Rom. 9:17; 10:18); "upon the earth" (Col. 3:5); the inhabitants of the earth, men (Rev. 6:8; 11:6; 13:3; 19:2; Sept.: Gen. 9:19; 11:1; 19:31). Also where things are said to be done or take place on earth, which have reference chiefly to men (Mat. 5:13; 6:10; 10:34; Luke 12:49; John 17:4). In John 3:31, "he being of the earth" (a.t.), means he who is of human birth and speaks only of worldly things.

Deriv.: geōrgós; a farmer; epígeios, of this earth, earthly.

Syn.: agrós, a field; patrís, native country or one's fatherland; chṓra, country, land; períchōros, country round about; oikouménē, the inhabited earth; katachthónios, under the earth; choïkós, of the soil or earthy; édaphos, the ground; chōríon, a piece of land; kósmos, the earth, but primarily the people who dwell on the earth.

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.

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]).The Spirit, and the water and the blood”: At the baptism of Jesus, the Father and the Spirit testified to the Son (see Mat. 3:16-17). The death of Jesus Christ also witnessed to who He was (Mat. 27:54; Heb. 9:14). The Holy Spirit testified throughout Jesus' life as to His identity (Mark 1:2; Luke 1:35; Acts 10:38).

We see three totally different things which are of the same purpose. Notice, the unity is in their agreement. All three are necessary to be Christians. Each has its separate function, however. Jesus did not just come by water, but by blood, as well. The Spirit, here, is speaking of the Holy Spirit, or the Spirit of the risen Christ.

and... see above.

the... see above.

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... see above.

the... see above.

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).

and... see above.

these three... see three above.

agree... see there are above.

in...

εἰς

eis; prep. governing the acc. with the primary idea of motion into any place or thing; also of motion or direction to, toward or upon any place, thing. The antithesis is expressed by ek, out of.

(I) Of place, which is the primary and most frequent use, meaning into, to.

(A) After verbs implying motion of any kind, into or to, toward, upon any place or object, e.g., verbs of going, coming, leading, following, sending, growing, placing, delivering over to and the like (Mat. 2:12; 4:8; 5:1; 6:6; 8:18; 12:44; 15:11, 15:17; 20:17; 21:18; Mark 1:38; 5:21; 6:45; 9:31; 13:14; Luke 8:23, 8:26; John 1:9; 7:14; 16:21, "is born into the world"; Acts 16:16; 26:14; Rom. 5:12; 10:18; Rev. 2:22). With the acc. of thing, implying place (Mark 4:22; 13:16; John 1:11; 7:8, 7:10; 16:32; 18:6; Acts 15:38; 21:6). With an acc. of person, but referring always to the place where the person dwells or is, and implying to, among (Luke 10:36; 21:24; Acts 18:6; 20:29; 22:21; Rom. 5:12; 16:19; 2Cor. 9:5; 10:14; 1Th. 1:5; Rev. 16:2). Spoken also of persons meaning into whom demons have entered (Mark 9:25; Luke 8:30 [cf. Mat. 8:31; Luke 15:17, "having come to himself" {a.t.}, i.e., to his right mind]).

(B) After verbs implying duration, upon, or toward any place or object, e.g., verbs of hearing, calling, announcing, showing (Mat. 10:27; 22:3-4; Mark 5:14; 13:10; Luke 7:1; 24:47; John 8:26; Acts 11:22, "hearing in the ears" [a.t.]; 1Cor. 14:9; 2Cor. 8:24; 11:6). Especially after verbs of looking (Mat. 5:35, "toward Jerusalem" [a.t.], i.e., turning or looking toward it; Mat. 22:16; John 13:22; Acts 1:10-11; 3:4; Heb. 11:26). After nouns (Acts 9:2, "letters [directed] to Damascus"; Rom. 15:31, "my service which I have for Jerusalem").

(C) Metaphorically of a state or condition into which one comes, after verbs of motion, duration (Mat. 25:46; Mark 5:26; 9:43; Luke 22:33; 24:20; John 4:38; 5:24; 16:13; Acts 26:18; 2Cor. 10:5; Gal. 1:6; Php. 1:12; 3:11; 1Tim. 2:4; 3:6; Heb. 2:10). To baptize into somebody or into the name of somebody means to baptize into the obligations incumbent on a disciple of someone or to be identified with the character and purposes of such a person (Mat. 28:19; Acts 8:16; Rom. 6:3-4). See baptízō, to baptize.

One...

εἷς

heís; fem. mía, neut. hén; gen. masc. henós, fem. miás, neut. E 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"; 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. 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, II).

(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.