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.