Book of Isaiah Chapter 14 Vs. 17

 Israel's Remnant Taunts Babylon

Isa 14:17 That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?

That made...

שׂוּם

śûm, שִׂים

śiym: A verb meaning to appoint, to bring, to call, to put, to change, to charge, to commit, to consider, to convey, to determine. The primary meaning of the verb is to put, to set, or to place. The verb indicates that which God put on the earth, as noted in Genesis where God put the man and woman that He formed in the Garden of Eden (Gen. 2:8). The usage of the verb in this sense indicates God's sovereignty over all creation, especially that of humankind. The verb is also used to describe Samuel's action concerning the stone he named Ebenezer (1Sam. 7:12). This stone was set up between Mizpah and Shen to remember God's deliverance of the Israelites from the Philistines. The verb is used to describe a committing of one's cause before God (Job 5:8). The word is used in Exodus in response to an interaction between Moses and God, in which God gave a new decree and law to the Israelites (Exo. 15:25). In this setting, the verb again emphasizes God's sovereignty, His ability to establish the order of things, and His ability to control the elements of nature and disease. In Deuteronomy, śûm is used to describe God's appointing of leaders over the different tribes of Israel, for their numbers were too great for Moses alone (Deu. 1:13). The word is also used to indicate a charging of someone, as where a man charged his wife with premarital sex (Deu. 22:14).

the world...

תֵּבֵל

tēḇēl: A feminine noun meaning world, earth. The word is used in a description of the clouds responding to the command of God, i.e., they swirled over the face of the whole earth (Job. 37:12). In Proverbs, the created world was a reason for rejoicing (Pro. 8:31). This word is also used to indicate the foundations of the earth, as in 2 Samuel where the foundations of the earth were laid bare at the rebuke of the Lord (2Sam. 22:16). Tēḇēl is also used to denote what was firmly established, i.e., the world (Psm. 93:1; 96:10); something that would be punished for its evil (Isa. 13:11); and what will be filled by Israel upon their blossoming (Isa. 27:6). In Nahum, the world and all who live in it will tremble at the presence of the Lord (Nam. 1:5).

as a wilderness,...

מִדְבָּר

miḏbār: I. A masculine noun meaning mouth, speech. It refers to the human instrument of talking, the mouth, but in context its beauty and pleasantness are stressed (Song 4:3). It stands in parallel usage to lips which precedes it in the previous line.

II. A masculine noun referring to a desert, a wilderness. It indicates a wilderness area, a desert, or a pasture used for animals in general (Gen. 37:22; Job 38:26; Jer. 23:10; Joel 2:22); in reference to specific areas, especially the great Sinai wilderness (Deu. 2:7). Several other specific wilderness areas are indicated: the wilderness of Shur (Exo 15:22); of Qedesh (Psm. 29:8); of Beersheba (Gen. 21:14); of En Gedi (1Sam. 24:1,2) and others. It is used figuratively of the Lord making Israel like a wilderness (Hos. 2:3,5); and of the Lord depicted as a possible wilderness to His people (Jer. 2:31). Some wilderness areas featured cities and villages (Jos. 15:61; Isa. 42:11).

and destroyed...

הָרַס

hāras: A verb meaning to pull down, to break through, to overthrow, to destroy. In Miriam and Moses' song, God threw down His enemies (Exo. 15:7). Elijah told God that the Israelites had pulled down God's altars (1Kgs. 19:10, 19:14). The psalmist wanted God to break out the teeth of the wicked (Psm. 58:6,7) and also said that God would tear down the wicked and not build them up again (Psm. 28:5). The foolish woman tore down her own house (Pro. 14:1). On Mount Sinai, God cautioned Moses to warn the people not to force their way through to see God and then perish (Exo. 19:21). In Exodus, this word is used in an even stronger sense when God instructs the Israelites not to worship foreign gods but to utterly demolish them (Exo. 23:24).

the cities...

עִיר

‛iyr: A feminine noun meaning a city, a town. It is a place where a gathering of persons carry on life (Gen. 4:17). There are various cities: a city militarily protected, fortified (Jos. 19:29); small towns dependent on and closely connected to other cities (Jos. 13:17; Jer. 19:15); royal cities attached to the king (Jos. 10:2); country towns (1Sam. 27:5). The Israelites built cities for storage and defense (Exo. 1:11; 1Kgs. 9:19). The Lord had Israel set aside certain cities for refuge, asylum, and temporary safety (Num. 35:11; Jos. 20:2). The city of Jerusalem is uniquely termed the city of God (Psm. 46:4,5; 87:3). God looked for cities that were known for righteousness (Isa. 1:26); truth (Zec. 8:3); holiness (Neh. 11:1, 11:18; Isa. 48:2; 52:1). Unfortunately, Jerusalem became known as a city of oppression (Zep. 3:1); the city of blood (Ezk. 22:2; 24:6); along with Nineveh (Nam. 3:1). Cities were special to God, for there His people lived.

thereof; that opened...

פָּתַח

pāṯaḥ: A verb meaning to open, to loosen. It is used to indicate the opening of many things: figuratively, the windows of heaven (Gen. 7:11, 8:6); storehouses opened to distribute grain (Gen. 41:56); a grave (Ezk. 37:12-13); a cistern (Exo. 21:33); a mouth of a cave (Jos. 10:22); a letter (Neh. 6:5); one's hand (Psm. 104:28). Used of a river, it means to cause it to run, to flow with water (Isa. 41:18); it means to move, to sell commodities (Amos 8:5). In Ezk. 21:28, 33, it refers to drawing out one's sword. It has a general sense in many contexts of loosing something: saddles (Gen. 24:32); armor (1Kgs. 20:11). Of flowers, the petals bloom, open up (Song 7:12,13); of plowing, it means to open, loosen the ground (Isa. 28:24). It indicates unopened wine, wine still under pressure (Job 32:19).

not...

לֹא

lō’, לוֹא

lô’, לֹה

lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).

the house...

בַּיִת

bayiṯ: A noun meaning house, dwelling, family, temple, palace. It is used basically to denote a building in which a family lives (Deu. 20:5) but can also refer to the family or household itself (Gen. 15:2; Jos. 7:14; 24:15). It often is used of a clan such as "house of Aaron" (Psm. 115:10, 115:12; 118:3). Sometimes it means palace or dynasty when employed in the Hebrew phrase "house of the king" (Gen. 12:15; 1Kgs. 4:6; Jer. 39:8). When the Old Testament speaks of the house of the Lord, it obviously refers to the Temple or Tabernacle (Exo. 23:19; Dan. 1:2). The word is also found in place names: Bethel, meaning "house of God" (Gen. 12:8); Beth-shemesh, meaning "house of the sun" (Jos. 15:10); and Bethlehem, meaning "house of bread" (Gen. 35:19).

of his prisoners?...

אָסִיר

’āsiyr: A masculine noun meaning prisoner, captive. It refers to a variety of prisoners or captives: prisoners of war (Isa. 14:17); prisoners held in containment for various reasons (Gen. 39:20); or who had been under taskmasters (Job 3:18). These persons were also the object of God's special concern (Psm. 68:6,7; 69:33,34; 79:11). This word describes the freed captives, prisoners from the Babylonian exile, the exiles of Israel (Zec. 9:11). They were prisoners of hope (Zec. 9:12) awaiting their release from captivity in Babylon.

Book of Hosea Chapter 2 Vs. 5

 Israel's Unfaithfulness Punished

For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. Hos. 2:5

For...

כִּי

kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).

their mother hath... Gomer had gone back to her former lovers to live as a harlot. This was used to illustrate how Israel had backslidden and gone from Jehovah to serve idol gods (Hos. 2:5-23).

their mother...

אֵם

’ēm: A feminine noun meaning mother, a woman with children (Exo. 20:12; Psm. 35:14). The word may also signify a female ancestor, animals, or humans in general (Gen. 3:20; 1Kgs. 15:13). A nation or city is sometimes viewed as the mother of its people. So in that sense, this word is sometimes used to refer to a nation (Isa. 50:1; Hos. 2:2,4, 2:5,7).

hath played the harlot:...

זָנָה

zānāh, זוֹנָה

zônāh, זֹנָה

zōnāh: A verb meaning to fornicate, to prostitute. It is typically used for women and only twice in reference to men (Num. 25:1). This verb occurs in connection with prostitution (Lev. 21:7; Pro. 7:10); figuratively, Israel's improper relationships with other nations (Isa. 23:17; Ezk. 23:30; Nam. 3:4); or other gods (Exo. 34:15-16; Deu. 31:16; Ezk. 6:9; Hos. 9:1). As a metaphor, it describes Israel's breach of the Lord's covenant relationship (Exo. 34:16).

she that conceived...

הָרָה

hārāh: A verb indicating to conceive, to become pregnant. Literally, it means for a woman to become pregnant (Gen. 16:4-5; 19:36; 25:21; 38:18). It is often followed by the verb to bear, give birth, wattahar wattēleḏ, she became pregnant and gave birth (Gen. 4:1, 4:17; 21:2; Exo. 2:2). It has several figurative or metaphorical uses: of Moses's conceiving Israel (Num. 11:12); of Israel's failed pregnancy (Isa. 26:18); of Assyria's conception of chaff (Isa. 33:11); of the godless who become pregnant with trouble and evil (Job 15:35; Psm. 7:14,15]; Isa. 59:4).

them hath done shamefully:...

בּוֹשׁ

bôš: A verb meaning to be ashamed, to act shamefully, or to put to shame. It is both an external and a subjective experience, ranging from disgrace (Hos. 10:6) to guilt (Ezra 9:6). In Gen. 2:25, shame is related to the sexual nature of humans. Moreover, to act shamefully is equivalent to acting unwisely (Pro. 10:5; 14:35). To be ashamed is to experience distress, as farmers with no harvest (Jer. 14:4; Joel 1:11), but the blessing of God means that one will never be put to shame (Psm. 25:20; Joel 2:26-27).

for... see above.

she said,...

אָמַר

’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

I will go... Literally “Let me go,” it denotes strong desire and bent. Israel attributed her prosperity to the idols of her heathen neighbors; her “lovers” (compare verses 7, 10, 12). She would not be deterred from pursuing them.

הָלַךּ

hālaḵ: A verb meaning to go, to come, to walk. This common word carries with it the basic idea of movement: the flowing of a river (Gen. 2:14); the descending of floods (Gen. 8:3); the crawling of beasts (Lev. 11:27); the slithering of snakes (Lev. 11:42); the blowing of the wind (Ecc. 1:6); the tossing of the sea (Jon. 1:13). Since it is usually a person who is moving, it is frequently translated "walk" (Gen. 48:15; 2Sam. 15:30). Like a similar verb dāraḵ, meaning to tread, this word is also used metaphorically to speak of the pathways (i.e., behavior) of one's life. A son could walk in (i.e., follow after) the ways of his father (2Chr. 17:3) or not (1Sam. 8:3). Israel was commanded to walk in the ways of the Lord (Deu. 28:9), but they often walked after other gods (2Kgs. 13:11).

after...

אַחַר

’aḥar: A preposition meaning behind, after, afterwards. The usage is quite uniform, varying slightly according to context. Used more ad-verbally, it can mean such things as behind someone or something (Gen. 22:13); afterwards or after that (an event) (Gen. 18:5). Used more specifically as a preposition, it means behind (Gen. 37:17); after, such as to pursue something literally or figuratively (Job 39:8); after in a temporal sense, such as when clouds return after the rain (Ecc. 12:2); or after talking ceases (Job 42:7).

my lovers,...

אָהַב

’āhaḇ: A verb meaning to love. The semantic range of the verb includes loving or liking objects and things such as bribes (Isa. 1:23); wisdom (Pro. 4:6); wine (Pro. 21:17); peace, truth (Zec. 8:19); or tasty food (Gen. 27:4, 27:9, 27:14). The word also conveys love for other people (Gen. 29:32; Ruth 4:15; 1Kgs. 11:1); love for God (Exo. 20:6; Psm. 116:1); and also God's love of people (Deu. 4:37; 1Kgs. 10:9; Hos. 3:1).

that give me... Seven things Gomer had in harlotry:

1. Lovers

2. Bread

3. Water

4. Wool

5. Flax

6. Oil

7. Drink

that give...

נָתַן

nāthan: A verb meaning to give, to place. This verb is used approximately two thousand times in the Old Testament; therefore, it is understandable that it should have a broad semantic range. However, it is possible to identify three general categories of semantic variation: (1) to give, whether it be the exchange of tangible property (Gen. 3:6; Exo. 5:18); the production of fruit (Psm. 1:3); the presentation of an offering to the Lord (Exo. 30:14); the passing on of knowledge and instruction (Pro. 9:9); the granting of permission (Gen. 20:6). Often, God provides either preservation (Lev. 26:4; Deu. 11:14-15; Jer. 45:5); or plague (Exo. 9:23). (2) This Hebrew word also means to put, to place, or something literally placed: the luminaries in the sky (Gen. 1:17); God's bow in the clouds (Gen. 9:13); the ark on a cart (1Sam. 6:8); the abomination in the temple. It could also be something figuratively placed: an obstacle (Ezk. 3:20); God's Spirit (Isa. 42:1); reproach (Jer. 23:40); curses (Deu. 30:7). (3) The word can also mean to make or to constitute, such as the prohibition against making incisions in one's flesh (Lev. 19:28); God making Abraham into a father of many nations (Gen. 17:5); or Solomon making silver as stones (1Kgs. 10:27).

me my bread...

לֶחֶם

leḥem: A masculine noun meaning bread, food. It refers in a general sense to anything God has approved of for nourishment for humans or animals (Gen. 3:19; 25:34; Psm. 147:9). It often indicates grain which was used for preparing bread (Isa. 28:28). The manna was bread from the Lord, heavenly bread (Exo. 16:4, 16:8, 16:12, 16:15; Neh. 9:15; Psm. 105:40). Bread was set on the table of show-bread in the Tabernacle and termed the "bread of the presence" (Exo. 25:30). Some bread was used as a wave offering to the Lord (Lev. 23:17). Baked from the produce of the early harvest, this word indicates the "bread of the first fruits" (2Kgs. 4:42). It was used in figurative language to indicate the bread of affliction or adversity (Deu. 16:3; Isa. 30:20) or the bread of tears (Psm. 80:5,6).

and my water...

לֶחֶם

leḥem: A masculine noun meaning bread, food. It refers in a general sense to anything God has approved of for nourishment for humans or animals (Gen. 3:19; 25:34; Psm. 147:9). It often indicates grain which was used for preparing bread (Isa. 28:28). The manna was bread from the Lord, heavenly bread (Exo. 16:4, 16:8, 16:12, 16:15; Neh. 9:15; Psm. 105:40). Bread was set on the table of show-bread in the Tabernacle and termed the "bread of the presence" (Exo. 25:30). Some bread was used as a wave offering to the Lord (Lev. 23:17). Baked from the produce of the early harvest, this word indicates the "bread of the first fruits" (2Kgs. 4:42). It was used in figurative language to indicate the bread of affliction or adversity (Deu. 16:3; Isa. 30:20) or the bread of tears (Psm. 80:5,6).

my wool...

צֶמֶר

ṣemer: A masculine noun meaning wool. It refers to the soft, curly hair of sheep or of other animals with hair of the same or similar texture. It was used in the production of clothing (Lev. 13:47-48, 13:52, 13:59; Deu. 22:11; Pro. 31:13). Its whiteness was used in figures of speech (Psm. 147:16; Isa. 1:18). It constituted a valuable merchandise of trade (Ezk. 27:18). Levites wore wool and linen garments (Ezk. 44:17). It is used in figurative expressions concerning Israel's harlotry (Hos. 2:5,7, Hos. 2:9.11).

and my flax,...

ֵּשֶׁת

pēšeṯ: A masculine noun meaning linen, flax. Linen was a highly valued material for certain kinds of clothing. It could be made of yarn, thread, or cloth made from flax, which consisted of threadlike fibers from various plants from the flax family. The flax was harvested (Jos. 2:6); and used in various garments (Lev. 13:47; Pro. 31:13; Jer. 13:1; Ezk. 44:17-18). Wool and linen could not be mixed in a garment (Deu. 22:11).

mine oil...

שֶׁמֶן

šemen: A masculine noun meaning fat, oil. This word has a wide range of figurative meanings relating to richness and plenty. Most simply, it is used of food, relating to feasts of good, rich food (Isa. 25:6). It is also used frequently of oil. This can be oil used for food and cooking (Deu. 8:8; 32:13); for oil which was used to anoint holy objects or kings (Exo. 30:25; 1Sam. 10:1); or for oil used as an ointment to soothe and cleanse, leading to healing (Psm. 133:2; Isa. 1:6). The figurative meanings are also important. This word can be used to signify strength, such as in Isa. 10:27 where growing fat meant growing strong. It also frequently relates to fruitfulness and fertile places where good things grew (Isa. 5:1; 28:1). The overall picture one gets from this word is that of richness, strength, and fertility.

and my drink...

שִׁקּוּי

šiqqûy: A masculine noun meaning a drink, moisture. It refers to a liquid served up to drink (Psm. 102:9,10). It takes on the meaning of vigor, renewal, health to human bones (Pro. 3:8). It indicates water, ill-gotten by harlotry (Hos. 2:5,7).

The "mother" here is Israel. Israel had been unfaithful to God. The lovers here are possibly speaking of the countries around them. God did not want Israel mixing with the heathen nations around them because they would pick up bad habits from them. The worship of false gods was introduced to them by the people around them. They made treaties with these nations and picked up much of their culture.

Israel belonged to God and He had provided for all of her needs, and had even fought her battles for her. Now she is turning from God's help to worldly people's help. God was sufficient for them and He is sufficient for us today as well in the church. There is no need to look to the world for answers, the world does not have answers. Only God has answers to our problems.

Punishment initiated

The Lord’s judgment, instead of bringing His relationship with Israel to a complete end, was designed to effect restoration. The first step in this process was to deprive the nation of its false gods and the prosperity it erroneously attributed to them.

Israel deprived of her lovers.

In Hos. 2:5 Israel’s unfaithfulness is vividly pictured. She resolved to pursue her lovers (the Baals; cf. Hos. 2:13, 2:17; 11:2) because she believed they supplied her physical nourishment (food… water), protection (wool and… linen; cf. Hos. 2:9), and pleasure (oil and… drink).

Book of 1 John Chapter 5 Vs. 5

 Overcoming the World

1 John 5:5 "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?"

Who...

τίς

tís; neut. tí, gen. tínos, an interrogative pron. Who?, which?, or what? As an interrogative pron. it is always written with the acute accent, and is thus distinguished from tis or ti, as an indef. pron. See tis. The place of tís as an interrogative is usually at the beginning of the interrogative clause, or at most after a particle or the like (See I, A, 6).

(I) Used in direct questions, usually with the indic. but sometimes with the subjunctive and opt., which then serve to modify its power (See F, G.).

(A) With the indic. generally and in various constructions. (1) (Mat. 3:7; 21:23; Mark 2:7; Luke 10:29; John 1:22, 1:38; 13:25; Acts 7:27; 19:3, "unto what"; Heb. 3:17-18; Rev. 6:17). In the phrase tí esti toúto (esti, 3d person sing. of eimí, to be, is; toúto, this), what is this? what means this? (Mark 1:27; 9:10; Eph. 4:9). Also with the demonstrative pron. in a contracted clause (Luke 16:2 [cf. John 16:18; Acts 11:17]) for the phrases tí prós hēmás, what is this to us? (prós, toward, as unto; hēmás, us) (Mat. 27:4) tí prós sé, what is that to you?, see prós, toward, for, III, C, 1. The expression tí / hēmín (to us) / emoí (to me) kaí soí (and you) in Mat. 8:29; Mark 5:7; Luke 8:28; John 2:4 means what is it to me (us) and thee?, or what have I in common with thee? (cf. 4). (2) With a subst. (Mat. 5:46; 7:9; Mark 5:9, "what man is there of you?"; Luke 11:11; 14:31; John 2:18, what sign do you show; Rom. 6:21; Heb. 7:11). With an adj. taken substantively the expression tí perissón poieíte (perissón, more; poieíte, you do, from poiéō, what more do you do? (Mat. 5:47). The expression tí gár kakón epoíēsen (gár, particle meaning therefore; kakón, evil; epoíēsen, the aor. 3d person sing. of poiéō, to do), what therefore evil did he do?, for what evil did he do? (Mat. 27:23). (3) Followed by the gen. of class or of partition, meaning of which, tís, tínes, expresses a part (Mat. 22:28, "whose wife shall she be of the seven?"; Luke 10:36; Acts 7:52, "which of the prophets?"; Heb. 1:5, 1:13). Followed by ek, with gen. partitive, "which of you" (Mat. 6:27; John 8:46). (4) After tís, the verb eínai, to be, exist, is often omitted; tí emoí kaí soí; "what have I to do with thee?" (John 2:4); tí soí ónoma, "What is thy name?" (Mark 5:9; Luke 4:36; Acts 7:49; 10:21; Rom. 3:1; 8:31, 8:34; Jas. 3:13). Also gínomai, to become, is often omitted (Mat. 26:8; John 21:21). (5) In the sing. tí as a predicate sometimes refers to a pl. subj. (John 6:9; Acts 17:20 [cf. G). (6) Tís is sometimes used after several words in a clause (cf. Mat. 6:28; John 6:9; 16:18; Acts 11:17; 19:15; Rom. 14:10; Eph. 4:9). (7) With other particles: kaí tís meaning and who?, who then? (Mark 10:26; 2Cor. 2:2; see kaí cf. I, E). Tís ára, a particle denoting inference, as perhaps, therefore, wherefore, meaning, who then? See ára I, B. Tí gár means what then? (Rom. 3:3; Php. 1:18). See gár I, C. Tí oún meaning what therefore? what then?; see oún cf. II, D. Tí hóti meaning why?; see hóti I, B. Diá tí or diatí (diá, through; diatí, wherefore), on account of what? wherefore? why? Eis tí (eis, unto) meaning for what? to what end? wherefore? why? (Mat. 14:31; Mark 14:4). For Acts 19:3 see A, 1. Prós, unto, followed by tí, meaning for what? for what reason? wherefore? (John 13:28).

is...

ἐστί

estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.

he that overcometh...

νικάω

nikáō; contracted nikṓ, fut. nikḗsō, from níkē, victory. To be victorious, prevail (Rom. 3:4 quoted from Sept.: Psm. 51:4 where the Hebr. word means to be pure; Rev. 5:5). Used trans., meaning to overcome, conquer, subdue (Luke 11:22; Rom. 12:21). Spoken of Jesus or His followers as victorious over the world, evil, and all the adversaries of His kingdom with the acc. expressed or implied (1Jn. 5:4-5; Rev. 3:21; 12:11; 17:14). In the perf., for pres. or fut. (John 16:33; 1Jn. 2:13-14; 4:4). As a part., without any qualification, he that overcometh (Rev. 2:7, 2:11, 2:17; 3:5; 21:7). Used in an absolute sense in the nom. (Rev. 2:26; 3:12, 3:21; 15:2). Of the adversaries of Christ's kingdom as temporarily victorious (Rev. 11:7; 13:7).

Deriv.: hupernikáō, to be more than conquerors.

Syn.: thriambeúō, to triumph; kurieúō, to have dominion over; katakurieúō, to completely overcome; hēttáō, to overcome or to cause somebody to be defeated; ischúō, to be powerful; katischúō, to be strong against; kratéō, to control.

Ant.: hēttáomai, to be defeated.

the world...

κόσμος

kósmos; gen. kósmou, masc. noun probably from koméō (n.f.), to take care of. World, with its primary meaning being order, regular disposition and arrangement.

(I) A decoration, ornament (1Pet. 3:3; Sept.: Exo. 33:4-6; Jer. 4:30).

(II) Order of the universe, the world.

(A) The universe, heavens and earth (Mat. 13:35; 24:21; Luke 11:50; John 17:5, 17:24; Acts 17:24; Rom. 1:20; Heb, 4:3). Metonym for the inhabitants of the universe (1Cor. 4:9). Figuratively and symbolically, a world of something, as an aggregate such as in Jas. 3:6, "a world of iniquity" (cf. Sept.: Pro. 17:6).

(B) The earth, this lower world as the abode of man. (1) The then-known world and particularly the people who lived in it (Mark 16:15; John 16:21, 16:28; 21:25; 1Tim. 3:16; 1Pet. 5:9; 2Pet. 3:6). To come or be sent into the world means to be born, as in John 1:9. To go forth into the world means to appear before men as in John 3:17, 3:19; 6:14; 1Tim. 1:15; Heb. 10:5; 1Jn. 4:1, 4:9; 2Jn. 1:7. Hyperbolically (Mat. 4:8, "all the kingdoms of the world"; see Rom. 1:8). (2) Metonymically, the world meaning the inhabitants of the earth, men, mankind (Mat. 5:14; 13:38; John 1:29; 3:16; Rom. 3:6, 3:19; 1Cor. 4:13; 2Cor. 5:19; Heb. 11:7; 2Pet. 2:5; 1Jn. 2:2). Hyperbolically, the world for the multitude, everybody (John 7:4 "show thyself to the world" means manifest thyself, do not remain in secret; John 12:19); metaphorically, that is openly (John 14:22; 18:20; 2Cor. 1:12). It also stands for the heathen world, the same as tá éthnē, "the nations" (a.t. Rom. 11:12, 11:15 cf. Luke 12:30).

(C) The present world, the present order of things, as opposed to the kingdom of Christ; and hence, always with the idea of transience, worthlessness, and evil both physical and moral, the seat of cares, temptations, irregular desires. It is thus nearly equivalent to ho aiṓn hoútos (aiṓn, age; hoútos, this), this age. (1) Generally with hoútos, this (John 12:25, "in this world," during this life; John 18:36, "of this world," meaning this earth; 1Cor. 5:10; Eph. 2:2; 1Jn. 4:17). Specifically the wealth and enjoyments of this world, this life's goods (Mat. 16:26; Mark 8:36; Luke 9:25; 1Cor. 3:22; 7:31, 7:33-34; Gal. 6:14; Jas. 4:4; 1Jn. 2:17). (2) Metonymically for the men of this world as opposed to those who seek the kingdom of God, e.g., with hoútos, this (1Cor. 1:20; 3:19); as subject to Satan, the ruler of this world (John 12:31; 14:30; 16:11); without hoútos (John 7:7; 14:17; 16:8; 17:6, 17:9; 1Cor. 1:21; 2Cor. 7:10; Php. 2:15; Jas. 1:27).

but...

εἰ μή

ei mḗ; neg. conditional or suppositional expression, from ei, if, and mḗ, not. If not, unless, except. Before finite verbs with the indic. (Mat. 24:22; Mark 13:20; John 9:33; 15:22; 19:11; Acts 26:32); followed by hína, so that (John 10:10); by hóti, that, for, because (2Cor. 12:13; Eph. 4:9). Without a following finite verb (Mat. 11:27; 12:4, 12:24, 12:39; Mark 6:8; 9:9; Acts 11:19; 1Cor. 7:17; Gal. 1:7). Followed by the inf. (Mat. 5:13; Acts 21:25); preceded by ektós, unless, except (1Cor. 15:2; 1Tim. 5:19). The expression ei dé mḗ, but if not, always standing elliptically after an affirmative clause, of which it then expresses the contrary or neg. as in John 14:2, "In my Father's house are many mansions: but if it were not so, I would have told you" (a.t. [see John 14:11; Rev. 2:5, 2:16; Sept.: Gen. 24:49]). Sometimes also after a neg. clause, of which it then necessarily expresses the contrary and therefore affirms, meaning, if otherwise, or else, as in Mark. 2:21-22.

he that believeth...

G4100

πιστεύω

pisteúō; fut. pisteúsō, from pístis, faith. To believe, have faith in, trust. NT meanings:

(I) Particularly, to be firmly persuaded as to something, to believe, followed by the inf. (Rom. 14:2); by hóti, that (Mark 11:23; Rom. 6:8; 10:9). With the idea of hope and certain expectation (Acts 18:8).

(A) More commonly used of words spoken and things, followed by the dat. of the person whose words one believes and trusts in (Mark 16:13; John 5:46; Acts 8:12; 1Jn. 4:1); by hóti (John 4:21).

(B) With an adjunct of the words or thing spoken, followed by the dat. (Luke 1:20; John 4:50; Acts 24:14; 2Th. 2:11; Acts 13:41); by epí, upon, and the dat. (Luke 24:25); by en, in, and the dat. (Mark 1:15, "in the glad tidings" [a.t.], meaning to believe and embrace the glad tidings announced; Sept.: Psm. 78:22; Jer. 12:6).

(C) With an adjunct of the thing believed, followed by the acc. of thing (1Cor. 13:7; 1Jn. 4:16). In the pass. (2Th. 1:10). Followed by eis, unto, with the acc. (John 11:26; 1Jn. 5:10); by hóti, that (John 14:10; Rom. 10:9); by perí, about, concerning, and the gen. (John 9:18).

(D) Used in an absolute sense where the case of person or thing is implied from the context (Mat. 24:23; Mark 13:21; John 12:47; Acts 8:13 [cf. Acts 8:12, 15:7]).

(II) Of God, to believe in God, to trust in Him as able and willing to help and answer prayer. Followed by the dat. of person with hóti, that (Acts 27:25); by eis, in (John 14:1). Used in an absolute sense with the pres. part. pisteúontes, meaning if you believe (Rom. 4:17-18; Heb. 4:3). Generally, to believe in the declarations and character of God as made known in the gospel, with the dat. (John 5:24; Acts 16:34; 1Jn. 5:10). Followed by eis, in, with the acc., meaning to believe and rest upon, to believe in and profess (1Pet. 1:21); by epí, on, with the acc. (Rom. 4:24).

that...

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).

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, 2Tim. 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.

is... see above.

the... see above.

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).

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.

Jesus defeated Satan on the cross. He defeated sin, as well. If I have received Jesus, then Jesus in me has overcome the world and Satan. I am no longer in a battle against Satan. I am living in the victory of Jesus.