Testimony Concerning the Son of God
If...
εἰ
ei; conditional conj. If. As such it expresses a condition which is merely hypothetical and separate from all experience in indicating a mere subjective possibility and differing from eán, if, which implies a condition which experience must determine, i.e., an objective possibility referring always to something future. The conj. ei is purely subjective as in 1Cor. 7:36, "But if any man think that he behaveth himself uncomely toward his virgin." It is a thought by the father concerning his unmarried daughter. The eán, however, is based on objective reality and for clarification could be translated "because" (a.t.), "because she is overage" (a.t.). Ei and eán are used together in 1Cor. 7:36. In Rev. 2:5 the ei dé mḗ, but if not, is purely hypothetical, bearing only a subjective possibility with the verb metanoḗsēs, repent, being implied. "But if you do not repent . . ." (a.t.), implies that this is up to them. Irrespective of whether or not they repented they should remember that Jesus was going to come quickly or suddenly táchu which would not permit repentance at the last moment. The second conditional phrase is eán mḗ, if not, translated "or else," except or unless you repent. The avoidance of the removal of the lamp from its place depends on the repentance advised. Ei is construed with the opt. (expressing a wish); more usually with the indic. (a factual statement); and rarely with a subjunctive (expressing a condition or contingency).
(I) As a conditional particle it is used alone, without other particles.
(A) With the opt., implying that although the thing in question is possible, it is uncertain and problematic, but nonetheless assumed as probable. In the NT, followed by the subjunctive in the apodosis (conclusion), affirming something definite with the pres., as in 1Pet. 3:14, "But and if ye suffer" (ei páschoite [pres. opt. of pásch), "but even if ye suffer [as is most probable] do not be afraid [mḗ phobēthḗ {2d person, aor. mid. subjunctive of phobéō], nor be ye troubled [tarachthḗte]" (a.t.). In Gr. grammar, the "if" clause which places the supposition is called the protasis, and the result from the reality of that supposition is called the apodosis, expressed by the "then" clause as in Mat. 6:22-23, "If therefore thine eye be single [the protasis], thy whole body shall be full of light [apodosis]." See also Acts 24:19. In parenthetic clauses such as "if it were possible" (Acts 27:39); "it may be" (1Cor. 14:10); "perhaps" (a.t. [1Cor 15:37]); "if the will of God be so" (1Pet. 3:17), the apodosis in each case lies in the affirmation.
we receive...
λαμβάνω
lambánō; fut. lḗmpsomai, 2d aor. élabon, perf. eílēpha. To take in whatever manner. Almost syn. with déchomai, to accept or receive, and yet distinct from it in that lambánō sometimes means to receive as merely a self-prompted action without necessarily signifying a favorable reception (Gal. 2:6). In the NT, to actively take, and, partially in the pass. sense, to receive, trans.
(I) To take:
(A) Particularly with the hand, followed by the acc. expressed or implied. (1) Generally (Mat. 14:19; 25:1; 26:26, 26:52; 27:6, 27:30, 27:48; Mark 9:36; Luke 22:17; John 12:3, 12:13; 13:4, 13:12, 13:30; 1Cor. 11:23; Rev. 5:8; 22:17). With ek, out of, followed by the gen. (John 16:14; Rev. 5:7). Figuratively followed by the acc., to receive honor unto oneself (Heb. 5:4); power (Rev. 11:17). The part. labṓn is often used before other verbs by a species of pleonasm, i.e., using two words meaning almost the same thing in order to express the idea more completely and graphically (Mat. 13:31, 13:33; Luke 24:43; Acts 16:3; Sept.: Jos. 2:4). (2) Of taking food or drink, with the acc. (Mark 15:23; John 19:30; Acts 9:19); used in an absolute sense (1Tim. 4:4). (3) With the meaning of to make provision for or take with (Mat. 16:5, 16:7; 25:4; John 18:3). To take a wife (Mark 12:19-22; Luke 20:28; Sept.: Gen. 16:21; 11:29). (4) Figuratively, to take upon oneself, to bear, e.g., the cross (Mat. 10:38); our sicknesses (Mat. 8:17 quoted from Isa. 53:4 where phérō, bring or bear, is used). (5) To take up, gather up (Mat. 16:9-10 [cf. Mark 8:19-20]). Figuratively, to take the soul, as opposed to títhēmi, to place (John 10:17-18).
(B) To take out from a number, to choose, to take a people out of the nations (Acts 15:14).
(C) To take, i.e., to seize, lay hold of, with the idea of force or violence. (1) Particularly (Mat. 21:35, "and when they took his servants" [a.t.]; Mat. 21:39; Mark 12:3, 12:8; John 19:1). Used in an absolute sense (2Cor. 11:20). In hunting or fishing, to take, catch (Mat. 4:19; Luke 5:5); metaphorically (2Cor. 12:16, "I caught you with guile"). (2) Figuratively, of any strong affection or emotion, to seize, to come or to fall upon someone, e.g., ecstasy fell upon all (Luke 5:26); fear (Luke 7:16); temptation (1Cor. 10:13; Sept.: Exo. 15:15); an evil spirit, demon (Luke 9:39).
(D) To take away, e.g., from someone by force (Mat. 5:40); "take away thy crown" (a.t. [Rev. 3:11; 6:4; Sept.: Gen. 27:35; 31:1]).
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; 1Thes. 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).
witness...
μαρτυρία
marturía; gen. marturías, fem. noun from marturéō, to witness. A witness, certification (John 1:7), testimony (Mark 14:55-56, 14:59; Luke 22:71), that which someone witnesses or states concerning a person or thing (Acts 22:18; 1Tim. 3:7; Tit. 1:13). Used of the testimony of John the Baptist concerning Jesus (John 1:19; 5:36); of the declarations of Jesus concerning Himself (John 5:31; 8:13-14). It is a declaration by a witness who speaks with the authority of one who knows (John 5:34; 3Jn. 1:12). In 1Jn. 5:9-11, John refers to the record of witness as being the fact that God in His Son has given eternal life to believers. In John 3:11, 3:32-33, the testimony of Jesus is that which He declares with the authority of a witness, of one who knows (John 3:11). However, in Rev. 1:2, 1:9, "the testimony of Jesus" is the announcement of the gospel, the apostolic preaching of Christ as determined by the Apostle's testimony (Rev. 1:2, "all things that he saw"). This testimony especially concerns Christ and is based upon a personal knowledge of Him (Rev. 12:17; 19:10; 20:4). That marturía is used in the NT to denote martyrdom is an untenable inference from Rev. 11:7; 12:11.
Deriv.: pseudomarturía, a false witness.
Syn.: bebaíōsis, confirmation; plērophoría, complete information, full assurance; phanérōsis, manifestation; éndeixis, evident token; apódeixis, demonstration, proof; apokálupsis, revelation.
Ant.: kálumma, cover, veil.
Man's witness is in part, because of the limited knowledge he has. The witness of God is in power and operating with full knowledge. The witness of God was when the voice came from heaven and called Jesus His Son. This happened at the baptism of Jesus, and again, at the transfiguration.of men,
ἄνθρωπος
ánthrōpos; gen. anthrṓpou, masc., fem. noun. Man, a generic name in distinction from gods and the animals. In the NT, used to make the distinction between sinful man, whose conduct, way, or nature is opposed to God, and anḗr, male or husband.
(I) A man or woman, an individual of the human race, a person.
(A) Generally and universally (Mat. 4:19; 12:12; Mark 7:21; Luke 2:52; 5:10; John 1:4; 1Cor. 4:9). In a direct address, "O man" (ṓ ánthrōpe) implies an inferior or common person (Luke 5:20; 12:14; 22:58, 22:60; Rom. 2:1, 2:3; 9:20; Jas. 2:20; Sept.: Isa. 2:9; 5:15). In Rev. 9:10, 9:15, 9:18, 9:20, hoi ánthrōpoi, men, i.e., the living, are those with whom we live, people (Mat. 5:13, 5:16, 5:19; 6:1; 8:27; 13:25; Mark 8:24, 8:27), or men of this world or generation, wicked men (Mat. 10:17; 17:22; Luke 6:22, 6:26). In Mat. 6:5, 6:14-16; 7:12; 19:12; 23:4; Luke 6:31; 11:46, other men, others. See also Sept.: Jdg. 16:7; 18:28.
(B) Spoken in reference to his human nature, a man, i.e., a human being, a mortal. (1) As in Php. 2:7; 1Tim. 2:5; Jas. 5:17; Rev. 4:7; 9:7. Here is included the idea of human infirmity and imperfection, especially when spoken in contrast to God and divine things (1Cor. 1:25; 3:21). In Gal. 1:11-12, katá, according, ánthrōpon, and pará, from, anthrṓpou, of human origin. To speak (légō, or lalṓ or laléō, katá ánthrōpon, means to speak after the manner of men, i.e., in accordance with human views, and so forth, to illustrate by human example or institutions, to use a popular manner of speaking (Rom. 3:5; 1Cor. 9:8; Gal. 3:15). In 1Cor. 15:32, "if according to man's will" (a.t.), i.e., not according to God (see 2Cor. 7:9, 7:11; 11:17). The gen. anthrṓpou stands also instead of the adj. anthrṓpinos, as in 2Pet. 2:16, "with a human voice" (a.t.). "A man's number" (a.t. [Rev. 13:18]) means an ordinary number. "Human measure" (a.t. [Rev. 21:17]) means common measure (cf. Sept.: Isa. 8:1). (2) Metaphorically used of the internal man, meaning the mind, soul, the rational man (Rom. 7:22; Eph. 3:16). In 1Pet. 3:4, "the hidden man of the heart," to which is opposed the outward or external visible man (2Cor. 4:16). The old man (ho palaiós) means the old man or the former unrenewed disposition of heart, and the new man (kainós) means the disposition or attitude which is created and cherished by the new nature that Jesus Christ gives to the believer (Rom. 6:6; Eph. 2:15; 4:22, 4:24; Col. 3:9).
the... see above.
witness... see above.
of God...
Θεός
Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).
The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.
In the NT and the Sept., Theós, God, generally answers to the OT pl. name Elohim and so denotes God, the Trinity. See Mat. 4:7 (cf. Deu. 6:16 in the Hebr. and the Sept.); Mat. 4:10 (cf. Deu. 6:3); Mat. 22:32 (cf. Exo. 3:6); Mat. 22:37 (cf. Deu. 6:5); Mark 1:14-15 (cf. Dan. 2:44); Mark 12:29 (cf. Deu. 6:4-5); John 1:12 (cf. Gen. 6:2); Acts 4:24 (cf. Gen. 1:1 in the Hebr.); Acts 10:34 (cf. Deu. 10:17). It is applied personally, but very rarely, to the Father (John 5:18; 13:3; 16:27, 16:30 [cf. John 16:28-29]; 2Cor. 13:14; Php. 2:6); to the Son (Mat. 1:23; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16 [TR]; Tit. 2:13; 2Pet. 1:1; 1Jn. 5:20); to the Holy Spirit (Acts 5:4 [cf. Acts 4:24-25 with Acts 1:16; 1Cor. 3:16-17; 6:19; 2Cor. 6:16; 2Pet. 1:21]). It also denotes the heathen gods or idols (Acts 14:11); magistrates (John 10:34-35); by false application to Satan (2Cor. 4:4); to the belly which some people make their god or in which they place their supreme happiness (Php. 3:19).
In two passages, Theós is used to distinguish the one true God from all other beings. In 1Cor. 8:5-6, it is put forth that even if all the gods of the heathen really did exist, yet to us there is but one true God. In Gal. 4:8, Paul reminds the Galatians that the gods whom they served in the past as slaves, are not, in their essential character, in their very nature, gods at all.
Many times, Theós occurs with the def. art. ho, but it is not so rendered in translation because, in Eng., we never refer to God as the God, except if He is designated as belonging to someone specifically, such as the God of Abraham (Mat. 22:32). In many instances when the def. art. ho occurs before Theós, God, particular reference is made to God the Father, making the distinction in the persons of the Trinity evident, e.g., in John 1:1, "And the Word had been [ḗn, imperf. act. of eimí] toward [prós] the God [tón Theón]" (a.t.). The def. art. here designates "the Father." The absence of the def. art. may refer to the Triune God in His infinity, eternity and totality (John 1:18).
Deriv.: átheos, without God; theá, goddess; theíos, divine; theiótēs, divinity, referring to the power of God but not to His essential character and nature; theodídaktos, taught of God; theomáchos, one who fights against God; theópneustos, inspired of God; theosebḗs, reverent of God; theostugḗs, hater of God; theótēs, divinity, referring to the essence and nature of God; philótheos, fond of God, lover or friend of God.
Syn.: ho ṓn (ho, the; ṓn, to be), the One being, One eternal in His existence, One who has always been, self-existent; ho ṓn, ho ḗn, kaí ho erchómenos (ḗn, to be; kaí, and; erchómenos, pres. part. of érchomai, to come), the One being, who was, and who is coming, the One spanning time, the timeless One; húpsistos, the Highest, the supreme One; kúrios, lord, master, supreme in authority; epouránios, one above the sky, celestial; ouránios, heavenly, followed by patḗr, father; dēmiourgós, literally a worker for the people, creator, maker; ktístēs, God, the author of all things, creator; poiētḗs, doer, creator; pantokrátōr, omnipotent, almighty.
Men can speak all kind of glowing reports of things Jesus has done, but when the voice comes from heaven and calls Jesus Son, it leaves no doubt who He is. Jesus is actually man's only contact with the reality of God. He represents God to mankind and mankind to God the Father.is...
ἐστί
estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.
Greater:...
μείζων
meízōn; adj., the comparative of mégas, great, strong, large. Greater, more, older (Mat. 12:6; 13:32; 18:4; 23:11, 23:17, 23:19; Mark 4:32; 9:34; 12:31; Luke 9:46; 12:18; 22:26-27; John 1:50; 4:12; 5:36; 8:53; 10:29; 14:12, 14:28; 15:13, 15:20; 1Cor. 13:13; Heb. 6:13, 6:16; 9:11; 11:26; Jas. 3:1; 4:6; 1Jn. 3:20; 4:4; 5:9). Of age, ho meízōn, meaning the elder (Rom. 9:12 quoted from Gen. 25:23). Followed by the gen. (Mat. 11:11; Luke 7:28; John 13:16; 1Cor. 14:5). Used simply without any qualification (Mat. 18:1; Luke 22:24; 2Pet. 2:11). Metaphorically, of guilt (John 19:11). Meízona érga (érga, works) greater works (John 5:20) As an adv., with krázō, to cry more vehemently (Mat. 20:31). The comparative meizóteros, in the greater degree, the more.
Syn.: prṓtos, first, the best; pleíōn, greater; perissóteros, more abundant; mállon, much more; perissóteron, more abundantly; hupér, over, above, more; hóson, the more; perissós, abundant.
Ant.: hḗssōn, less, worse.
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).
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... see above.
the... see above.
witness... see above.
of God... see above.
which...
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").
(II) As a relative pron., meaning who, which, what, that, strictly implying two clauses, in the first of which there should stand with the verb a noun (the antecedent), and in the second clause the corresponding relative pron., each in the case which the verb of its own clause demands, the relative pron. also agreeing with the antecedent in gender and number. But the form and power of the relative pron. is varied much, both in construction and meaning and by the connection with its other particles.
he hath testified...
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; Rev. 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.
of...
περί
perí; a prep. which, in the NT, governs the gen. and acc. Around, about or of, in the sense of concerning or regarding.
(I) With a gen. where it expresses the central point from which an action proceeds or from which it is exerted. In John 19:24, it is used with this sense, "but cast lots for it," i.e., in regard to it. In Acts 25:18, perí hoú stathéntes can mean "standing about him" (a.t.), making it to agree with the verb periéstēsan (Acts 25:7), "stood round about," from periḯstēmi. It is more natural, however, to take perí hoú, with which verse eighteen begins, as referring to what follows: "they brought none accusation," in which case perí means "concerning whom they could not bring an accusation" (a.t.). In the NT, perí can mean about, concerning, in respect to.
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.
Son...
υἱός
huiós; gen. huioú, masc. noun. Son.
(I) Generally.
(A) A male offspring: (1) Strictly spoken only of man (Mat. 1:21, 1:25; 7:9; Mark 6:3; 9:17). In Heb. 12:8 it is presented emphatically as the opposite of nóthos, illegitimate son. Pleonastically huiós árrēn, male (Rev. 12:5). See Sept.: Gen. 4:16, 4:24. Spoken of one who fills the place of a son (John 19:26); of an adopted son (Acts 7:21; Heb. 11:24 in allusion to Exo. 2:10). Often huiós is omitted before a gen., the art. remaining in its place (Mat. 4:21; 10:2; John 21:15). (2) Of the young of animals, "foal of an ass" (Mat. 21:5 quoted from Zec. 9:9; Sept.: Psm. 28:1).
(B) In a wider sense it means a descendant, pl. descendants, posterity; see téknon cf. II). (1) Sing. (Mat. 1:1, 1:20; Luke 19:9). Of the Messiah as descended from the line of David (Mat. 22:42, 22:45; Mark 12:35, 12:37; Luke 20:41, 20:44). "Son of David" meaning the Messiah (Mat. 9:27; 12:23; 15:22; 20:30-31; 21:9, 21:15; Mark 10:47-48; Luke 18:38-39 [cf. Sept.: Gen. 29:5; Ezra 5:2; Zec. 1:1]). (2) Pl. (Acts 7:16; Heb. 7:5, "sons of Levi," Levites; Sept.: Gen. 33:19; Num. 26:57); emphatically, the posterity of Abraham, the sons or descendants of Israel, the Israelites (Mat. 27:9; Luke 1:16; Acts 5:21; 7:23, 7:37; Rom. 9:27; 2Cor. 3:7, 3:13; Gal. 3:7; Rev. 21:12; Sept.: Exo. 13:19; 14:2; 16:35; Lev. 17:3, 17:8, 17:10). (3) The Son of Man means Jesus as the Messiah. See ánthrōpos IV.
(C) Figuratively of one who is the object of parental love and care or who yields filial love and reverence toward another, a pupil, disciple, follower, the spiritual child of someone (cf. téknon III, B Heb. 2:10; 12:5 quoted from Pro. 3:11; 1Pet. 5:13 cf. Acts 12:12). Of the disciples and followers of the Pharisees (Mat. 12:27; Luke 11:19; Sept.: 1Kgs. 20:35; 2Kgs. 2:15; Pro. 2:1; 3:1; 4:10, 4:20). For huiós versus huioí toú Theoú, the son and sons of God (cf. II).
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