Book of 1 John Chapter 5 Vs. 10

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Nov 3, 2025
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July 29, 2025

Testimony Concerning the Son of God

1 John 5:10 "He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son."

He that believeth...

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).

on...

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.

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).

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.

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; 1Ti. 3:16 [TR]; 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.

hath...

ἔχω

échō; imperf. eíchon, fut. héxō, 2d aor. éschon, perf. éschēka. To have, to hold, i.e., to have and hold, implying continued possession, trans.

(I) Particularly and primarily to have in one's hands, to hold in the hand (Rev. 1:16; 6:5; 10:2; 17:4). By implication (Mat. 26:7; Heb. 8:3; Rev. 5:8; 6:2; 8:3, 8:6; 9:14).

(II) Generally and most frequently, to have, to possess externally.

(A) With the acc. of things in one's possession, power, charge, control. (1) Generally and simply, e.g., property (Mat. 13:12; 19:21-22; Mark 10:22-23; Luke 18:24; 21:4; 2Cor. 6:10, to have nothing, to be poor; Rev. 18:19). Hence in later usage, simply to have with a direct obj., i.e., to have something such as wealth, thus to be rich; or not to have money meaning to be poor (Mat. 13:12; 25:29; 1Cor. 11:22; 2Cor. 8:11-12; Jas. 4:2). Of flocks, to have sheep (Mat. 12:11). Of produce, estates (Luke 12:19; 13:6). Metaphorically meaning inheritance (Eph. 5:5) and a part with someone (John 13:8 [cf. Gen. 31:14; Num. 18:20; Deu. 12:12]). Of arms, utensils (Luke 22:36); garments (Luke 3:11; 9:3); provisions (Mat. 14:17; Mark 8:1-2, 8:5, 8:7; John 2:3; 1Ti. 6:8); a home, place (Mat. 8:20; Mark 5:3; Luke 12:17). Members or parts of the body such as ears and eyes (Mat. 11:15; Mark 8:18); flesh and bones (Luke 24:39); uncircumcision, i.e., Gentiles (Acts 11:3); tails (Rev. 9:10); metaphorically the heart (Mark 8:17; 2Pet. 2:14). Power, faculty, dignity (John 4:44; 17:5; Heb. 2:14; 7:24; Rev. 9:11; 16:9;17:18). Of any good, advantage, benefit, such as pay or reward (Mat. 5:46); favor with someone (Acts 2:47; Sept.: Exo. 33:12); faith as a gift (Rom. 14:22; 1Cor. 13:2; Jas. 2:1, 2:14, 2:18); eternal life (John 3:36; 6:40, 6:47, 6:53-54). Of a law (John 19:7; 1Cor. 7:25; 1Jn. 4:21); of age, years (John 8:57; 9:21, 9:23); of a ground for complaint, followed by katá, against, and the gen. or by prós, toward, and the acc. (Mat. 5:23; Acts 19:38; 24:19; 25:19; 1Cor. 6:1; Rev. 2:4, 2:20); of a ground for reply (2Cor. 5:12); of a definite beginning and ending (Heb. 7:3). (2) With an adjunct qualifying the acc., e.g., an adj. or part. in the acc. (Luke 19:20; Acts 2:44; 20:24, "nor do I hold my life dear" [a.t.]); with a noun in apposition (1Pet. 2:16). (3) By implication with the notion of charge, trust (Rev. 1:18; 12:12; 15:1, 15:6). (4) In the sense of to have at hand, have ready (1Cor. 14:26).

(B) With the acc. of person implying some special relation or connection. (1) Generally and simply, e.g., of a husband or wife (Mat. 14:4, "to have her as a wife" [a.t.]; Mark 12:23; John 4:17-18); brothers (Luke 16:28); a high priest (Heb. 4:14-15); masters (1Ti. 6:2); steward (Luke 16:1); children (Mat. 22:28; Gal. 4:22; Tit. 1:6); friend (Luke 11:5); widows (1Tim. 5:16). See Mat. 9:36; 27:16, 27:65; Luke 4:40; John 5:7; Rev. 2:14-15. (2) With an adjunct qualifying the acc., e.g., a noun in apposition (Mat. 3:9, "We have a father, Abraham" [a.t.]; John 8:41; Acts 13:5; Php. 3:17; Phm. 1:17). With an adjunct or part. in the acc. (Luke 14:18-19; 17:7; 1Cor. 7:12-13; Php. 2:20, 2:29); with a prep. and its case (Acts 25:16). See Mat. 26:11; John 12:8, "the poor always ye have with you." Also to have unto oneself (Mat. 8:9; Luke 7:8; Rev. 9:11). (3) Where the subj. is a thing, to have, implying the existence of something in or in close connection with the subj.; with the acc. of a thing (Mat. 13:5-6, 13:27; Luke 11:36; 20:24; Acts 27:39). See Acts 1:12, "having a sabbath day's journey" (a.t.), i.e., being that far from the city; 1Cor. 12:23; 1Tim. 4:8; 2Tim. 2:17, "shall eat around" (a.t.), spread; Heb. 9:8, "having yet a standing" (a.t.); Jas. 1:4; Rev. 4:7-8.

(III) Spoken of what one is said to have in, on, by, or with himself, i.e., of any condition, circumstance, state either external or internal in which one is.

(A) Generally of any obligation, duty, course (Luke 12:50; Acts 18:18; 21:23; Rom. 12:4; 2Cor. 4:1; Php. 1:30; Col. 2:1); of sin, guilt (John 9:41; 15:22; Acts 23:29; 1Tim. 5:12); lawsuits (1Cor. 6:4, 6:7; see Acts 28:29). To come to an end, be destroyed (Mark 3:26, "Satan . . . hath an end"). Metaphorically, to have an accomplishment, be fulfilled, as prophecy (Luke 22:37). Of effects or results depending on the subj. as a cause or antecedent (Heb. 10:35, "which has [or brings with it] great reward" [a.t.]; 1Jn. 4:18, "fear has torment" [a.t.]).

Hath the witness in himself John writes of the internal subjective witness to the Son within the believer's heart (Rom. 8:15-16; Gal. 4:6).

the... see above.

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.

in...

ἐν

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

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

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

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

himself:...

ἑαυτού

heautoú; contracted hautoú, fem. heautḗs contracted hautḗs, neut. heautoú contracted hautoú, acc. masc. heautón, fem. heautḗn, neut. heautó, a 3d person. reflexive pron. Of himself, herself, or itself.

(I) In the 3d person. sing. and pl. (Mat. 8:22; 27:42; Luke 9:25; John 5:18).

(II) As a general reflexive standing also for the 1st and 2d persons. For 1st person pl. hēmṓn autṓ, meaning ourselves (Rom. 8:23; see also 1Cor. 11:31; 2Cor. 1:9; 10:12, 10:14; 1Jn. 1:8). For the 2d person sing. masc. seautoú, fem. seautḗs, neut. seautoú, meaning thyself (Rom. 13:9, hōs heautón, "as thyself"). Also for 2d person pl., humṓn autṓn, yourselves (1Cor. 6:19, ouk esté heautṓn). See also Heb. 10:34.

(III) Pl. in a reciprocal sense for allḗlōn, e.g., légontes prós heautoús, i.e., prós allḗlous, to one another, one to another (Mark 10:26; John 12:19; Rom. 1:24; Col. 3:13, 3:16; Jude 1:20).

(IV) With prep.:

(A) Aph’ heautoú (apó, III, B, 3, from), of oneself, meaning of one's own accord, by his own authority (Luke 12:57; 21:30; John 5:19; 15:4).

(B) Di’ heautoú (with diá, through or by itself) meaning through, by itself, in its own nature (Rom. 14:14).

(C) En heautṓ (en, in) meaning in himself, in mind, generally (Mat. 13:21; Mark 5:30; 9:50; John 11:38; Acts 10:17; 1Jn. 5:10). Also légō en heautṓ (légō, to say, or with the aor. eípon, to say or said within oneself), meaning to think (Mat. 3:9; 9:3, 9:21; Sept.: Est. 6:6; Psm. 36:1). Also in one's own self, person, nature (John 5:26; 6:53; Eph. 2:15). In the phrase gínomai en heautōs, to become in oneself, to become (Acts 12:11), and sometimes with érchomai, to come, eis heautón (Luke 15:17).

(D) Ex heautoú (with ex or ek, of), meaning of or by oneself (2Cor. 3:5).

(E) Kath’ heautón (with katá, according to or by) meaning by himself, alone (Acts 28:16, see Acts 28:30; Jas. 2:17, faith in itself).

(F) Meth’ heautoú (with the prep. metá, with) meaning with oneself, alone with (Mat. 12:45; Mark 8:14).

(G) Par’ heautṓ (with the prep. pará, by, near or with) meaning by himself at home (1Cor. 16:2).

(H) Prós heautón (with prós, toward) meaning to one's house, home (Luke 24:12; John 20:10; Sept.: Num. 24:25). With the meaning of, with, or in himself, i.e., in mind, in thought (Luke 18:11).

he that believeth... see above.

Not...

μή

mḗ; neg. particle. Not. This word implies a dependent and conditional neg., i.e., depending on the idea, concept or thought of some subject, and, thus, subjective. However the other neg. particle, ou, not, expresses the direct and full negation independently and in an absolute sense and is therefore obj. Thus mḗ is the neg. of will, wish, doubt, while ou denies the fact. Mḗ implies that one conceives or supposes a thing not to exist, while ou expresses that it actually does not exist. The same distinction holds true in all the comp. of mḗ and ou.

(I) As a neg. particle, meaning "not," and where the following special uses all flow from the general principles stated above. Cases in which mḗ and not ou is used:

(A) In all neg. conditions and suppositions: In the NT after eán, if, and ei, if: eán mḗ (Mat. 5:20; Mark 3:27; Luke 13:3, 13:5); ei mḗ (Mat. 24:22; Mark 2:7; John 3:13; Acts 21:25); with eán or ei implied (Mark 12:19; Luke 10:10; John 12:47; 1Cor. 13:1-3; Jas. 2:14). Sometimes ei is followed by ou, but then ou refers not to the condition, but to the verb alone, which it renders neg. (Mat. 26:24, "not being born would have been better for him" [a.t.], if mḗ were used here, it would have implied doubt whether he had actually been born; Mark 11:26; Luke 14:26; 18:4, ei kaí Theón ou phoboúmai means not to fear or to reject God; John 10:37, ei ou poiṓ tá érga toú Patrós mou, "If I do not the works of my Father" means to not do or to leave undone the works of the Father; see Jas. 2:11).

(B) After particles implying purpose, also result anticipated or supposed. In the NT, after hína, so that; hópōs, that, for; hṓste, so that, therefore; hína mḗ (Mat. 26:5, "so that no noise may be created" [a.t.]; see Mat. 5:29-30; Mark 4:12; Luke 8:10; John 3:16; 11:50; Acts 5:26; Heb. 13:17); hṓste, so that, which marks a result anticipated or supposed on the part of the speaker or writer (Mat. 8:28; Mark 3:20; 1Cor. 1:7; 2Cor. 3:7; 1Th. 1:8); hópōs mḗ (Mat. 6:18; Luke 16:26; Acts 20:16; 1Cor. 1:29). Also before an inf. expressing purpose, either with or without hṓste, so that; eis, unto; prós, toward, unto; diá, through.

God... see above.

Hath made...

ποιέω

poiéō; contracted poiṓ, fut. poiḗsō, aor. epoíēsa, perf. pepoíēka, pluperf. 3d person pl. (without augment) pepoiḗkeisan (Mark 15:7). With variations from the regular forms being fut. Attic poiṓ (Mat. 26:18); aor. opt. 3d person pl. poiḗseian (Luke 6:11). To make, do, expressing action either as completed or continued.

(I) To make, form, produce, bring about, cause, spoken of any external act as manifested in the production of something tangible, corporeal, obvious to the senses, completed action. The mid. also is often used with only a remote reference to the subject which not often wholly vanishes, so that the mid. does not apparently differ from the act.

(A) Generally: (1) Particularly and with the acc. (Mat. 17:4; John 9:11; 18:18; 19:23; Acts 7:40, 7:43; 9:39; 19:24; Rom. 9:20; Heb. 12:13; Rev. 13:14). Followed by ek, of, with the gen. of material (John 2:15; 9:6; Rom. 9:21; Sept.: Gen. 6:14; Exo. 25:10); by katá, according to, indicating manner, model (Acts 7:44; Heb. 8:5). (2) Spoken of God, to make, create, with the acc. (Acts 4:24; 7:50; 14:15; 17:24; Heb. 1:2; Rev. 14:7). In Luke 11:40 with duplicate in the acc. (see also Mat. 19:4; Sept.: Isa. 45:7).

him...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John. 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

(B) Used alone with the personal pron. being omitted or implied, mainly in the nom. for "I myself," "he himself," with various degrees of emphasis; in the oblique cases (any cases except the nom. and voc.) only at the beginning of the construction. (1) Generally and often having kai, and. In the nom. in Luke 6:42, "thyself not seeing the beam" (a.t.), and so forth; Luke 11:4, "for we also forgive"; Luke 11:46, 11:52; 15:14; John 7:4; 9:21; Acts 2:34; 13:14; 17:25; 21:24; 2:24, "that I also myself shall come shortly"; Col. 1:17; 1Jn. 1:7. Also in the oblique cases (any except the nom. and voc.) at the beginning of a construction: Luke 24:24, "but him they saw not"; John 9:21, "ask him." (2) For special emphasis when used for a person distinguished from all others, whom all know and respect, and so forth. Of Jesus, i.e., He, as used for the Master, the Lord, and so forth; Mat. 8:24, "but he was asleep"; Mark 4:38; 6:47; 8:29; Luke 5:16-17; 8:54; 9:51; 10:38; 11:17; 14:1. Of God as in Heb. 13:5.

a liar;...

ψεύστης

pseústēs; gen. pseústou, masc. noun from pseúdomai, to lie. A liar (John 8:44, 8:55; Rom. 3:4, one false toward God, a wicked person; 1Tim. 1:10; Tit. 1:12; 1Jn. 1:10; 2:4, 2:22, of those who profess salvation but live and think contrary to Christian truth; 1Jn. 4:20; 5:10). See Sept.: Pro. 19:22.

Syn.: pseudológos, one telling lies.

Hath made him a liar, If someone refuses the testimony of God regarding His Son, such rejection is the ultimate form of blasphemy for it is tantamount to calling God a liar (Tit. 1:2; Heb. 6:18).

God said that Jesus was His Son when the voice came from heaven. To deny this witness, would be to deny God altogether. It would be as if we were calling Him a liar. When we believe in Jesus, the witness becomes alive within us. The witness within us is a knowing that Jesus is the Son of God, as the Father said from heaven.

because...

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 . .

he believeth... see he that believeth above.

not...

οὐ

ou and ouk / ouch (before a vowel i.e., aspirated), neg. particle. Usually without an accent, but written ou when standing alone or at the end of a sentence. Not, no, expressing direct and full negation, independently and absolutely, and hence, objectively. This differs from mḗ which implies a conditional and hypothetical neg., and is, thus, subjective.

(I) Before a verb where it renders the verb and proposition neg. in respect to the subject.

(A) Generally (Mat. 1:25; Mark 3:26; 14:68; Luke 6:43-44; John 1:10-11; 8:50; Acts 2:15, 2:34; Rom. 3:11; Rev. 2:2-3).

(B) With the fut. 2d person in prohibitions, where the neg. fut. thus stands for a neg. imper., precisely as in the Eng. "thou shalt not," which is stronger than the direct imper., "do it not" (a.t. [Mat. 6:5]). Elsewhere only in citations from the Sept. and Hebr. (Luke 4:12 [cf. Deu. 6:16]; Acts 23:5 [cf. Exo. 22:28]; 1Cor. 9:9 [cf. Deu. 25:4]). So also from the law (Mat. 5:21, 5:27; Rom. 7:7; 13:9).

(C) Where the subj. is pás, every, whosoever, or heis, one, and ou is joined with the verb. Thus pás . . . ou or ou . . . pás is equivalent to oudeís, not one, none. So Mat. 24:22 means all flesh would not be saved, i.e., no flesh would be saved (Mark 13:20; Luke 1:37; Rom. 3:20; 1Cor. 15:51; Gal. 2:16; Eph. 5:5; 2Pet. 1:20; 1Jn. 2:21; Rev. 22:3). Also heís . . . ou, not one, none (Mat. 10:29), hén . . . ou (Luke 12:6).

(D) Where ou with its verb is followed by allá, but, i.e., ou . . . allá (Mat. 9:12; 15:11; John 7:16; 1Cor. 7:10). In other passages some think that ou is to be taken in a modified or comparative sense, meaning not so much as, but this is unnecessary, e.g., Mat. 10:20 means "it is not you at all who speaks, but the Spirit" (a.t.). This is far more specific than "it is not so much you as the Spirit" (a.t. [see John 12:44]). Also ouch hóti . . . all’ hóti (John 6:26; 12:6; 1Jn. 4:10).

(E) Sometimes ou stands in a conditional sentence after ei, if, a particle of conditionality, where the usual neg. is mḗ, not, subj. and conditional.

(F) As strengthened by other neg. particles, e.g., mḗou only in interrogatives. Ou mḗ as an intens. neg. Strengthened also by comparison of ou, e.g., ouk oudé, not even (Luke 18:13). Ouk oudeís, ouk oudén means no one whatsoever, nothing at all (see Mark 5:37; Luke 4:2; 23:53; John 6:63; 8:15; Rom. 3:10; 2Cor. 11:9).

the... see above.

record...

μαρτυρία

Deriv.: pseudomarturía, a false witness.

Ant.: kálumma, cover, veil.

that...

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").

God... see above.

gave...

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).

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.

(A) Where the gen. denotes the obj. about which the action is exerted, as in Eng., to speak or hear about or of a thing. With a verb of speaking, asking, teaching, writing, e.g., légō, to say (Mat. 11:7; 21:45); eípon, said, the aor. of épō (Mat. 17:13; John 1:30; 7:39); laléō, to speak (Luke 2:17, 2:33, 2:38); erōtáō, to ask (Luke 9:45; John 18:19); didáskō, teach (1Jn. 2:27); grápho, write (Mat. 11:10; John 5:46). See also Mat. 12:36; John 1:7-8; 6:41; Acts 1:1, 1:16; 7:52; 1Cor. 1:11; 1Tim. 1:7. After nouns of like meaning, where the simple gen. might usually stand (Luke 4:14, 4:37; Acts 11:22; 25:16; Rom. 1:3; Heb. 5:11). With verbs of hearing, learning, knowing: akoúō, to hear (Mark 5:27; Luke 7:3; 9:9); katēchéō, to inform, instruct (Acts 21:21, 21:24); epístamai, to understand (Acts 26:26); gnōstón . . . éstin (gnōstós, known; éstin, from eimí, is), it is known (Acts 28:22). With verbs of inquiring, deliberating, doubting, and the like: zētéō, to seek (John 16:19); exetázō, inquire, search (Mat. 2:8); punthánomai, to ascertain (Acts 23:20); enthuméomai, to remember, ponder, think (Acts 10:19); dialogízomai, to deliberate, think through (Luke 3:15); diaporéō, to be perplexed (Luke 24:4; Acts 5:24); dokéō to think (Mat. 22:42). With nouns such as zḗtēsis, dispute, question (John 3:25; Acts 18:15).

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... see above.

Book of 1 John

Book of 1 John Chapter 5 Vs. 10

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