Book of 1 John Chapter 5 Vs. 13

ot.c

August 27, 2025

Verses 13-21: John concludes his letter with a discussion regarding 5 Christian certainties that constitute a powerful climax to the entire epistle. He accentuates their certainty by using the word “know” seven times in this section.

That You May Know

1 John 5:13 "These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God."

These things...

ταῦτα

taúta; neut. pl. (nom. or acc.) of hoútos, this one. After kathṓs, meaning as (John 8:28); followed by ḗte, you were, meaning such were you (1Cor. 6:11). As, referring to what follows (Luke 18:11). The opposite of ekeína, those things, taúta, these things, shows proximity. As an adv., with katá, according to, meaning after the same manner, thus, so (Luke 6:23, 6:26; 17:30).This has reference to all that John has written in his letter.

have I written...

γράφω

gráphō; fut. grápsō. To engrave, write (Mark 10:4; Luke 1:63; John 21:25; Gal. 6:11; 2Th. 3:17). The ancient Greeks equated gráphō with xéō, to carve. They carved figures with meaning on wooden tablets and later replaced these when letters were developed. The engraved tablet was covered with another, and being tied together and sealed, constituted the form of an ancient letter. The Sept. several times applies the word in this sense of engraving, carving, or cutting out (1Kgs. 6:29; Isa. 22:16 [cf. Job 19:23-24]). From Exo. 31:18; 32:16; 2Cor. 3:7 we deduce that the first literal writing was of this kind. Thus originally the word meant to cut in, make an incision. Later, with the invention of the parchment and paper, it came to mean to write, to delineate literal characters on a tablet, parchment, or paper (Luke 1:63; 16:6-7; John 8:6; 19:19; Acts 23:25; 3Jn. 1:13). It also came to mean to describe in writing (John 1:45; Rom. 10:5); to write a law, command in writing, as would a legislator (Mark 12:19). The writing of names in heaven emphasizes that God remembers and will not forget, since by writing, the name of a person is fixed. The use of the word gégraptai, it is written, in the perf. tense refers authoritatively to what is found written in Holy Scripture and denotes legislative act or enactment. In the sphere of revelation, the written records hold this authoritative position, and gégraptai always implies an appeal to the indisputable and legal authority of the passage quoted (Mat. 4:4, 4:6-7, 4:10; 11:10). It is completed by additions such as "in the law" (Luke 2:23; 10:26); "in the book of the words of Isaiah" (Luke 3:4); "in the prophets" (John 6:45).

(I) To form letters with a stylus so that the letters were cut in or engraved on material such as the ground as in the case of Jesus in John 8:6, 8:8. Also 2Th. 3:17, "thus I write" (a.t.), means this is my handwriting. In the sense of to write upon, meaning to fill with writing as in Rev. 5:1, a book filled on the inside and the outside, means filled with writing all over and is equivalent to the comp. verb epigráphō, to write on or over.

unto you...

ὑμῖν

humín; 2d person personal pron., dat. of humeís, you. Unto you or with you or by you, sometimes used as an emphatic.

Ant.: hēmín, to, for, with, or by us.

that believe...

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]).

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.

name...

ὄνομα

ónoma; gen. onómatos, neut. noun. Name, title, character, reputation, person.

(I) Particularly and generally (Luke 1:63; 10:20; Acts 13:8; 1Cor. 1:13, 1:15; Php. 4:3; Rev. 13:1, a blasphemous name; Rev. 17:3; 21:14); of the Twelve Apostles (Mat. 10:2); "His name had become known abroad" (a.t. [Mark 6:14]). The verb kaléō, to call, sometimes takes ónoma, with the name in apposition (Mat. 1:21, 1:23, 1:25; Mark 3:16-17); also to call someone by a particular name (Luke 1:61). Preceded by kaléō and epí (Luke 1:59). "Whose name is" (a.t. [Mark 14:32; Luke 1:5; see Mark. 5:9; Luke 2:25; John 1:6; 3:1]). In the acc. (Mat. 27:57; Mark 14:32); the dat. (Mat. 27:32; Luke 1:5), followed or preceded by the dat. (Luke 2:25; John 1:6; 3:1; Acts 5:1). Adv., with katá, according to or by), kat’ ónoma, by name, individually (John 10:3; 3Jn. 1:14). Metonymically, "name" is put for the person or persons bearing that name (Luke 6:22; Acts 1:15; Rev. 3:4; 11:13).

(II) Implying authority, e.g., to come or to do something in or by the name of someone, meaning using his name; as his messenger, envoy, representative; by his authority, with his sanction (Mat. 21:9; 23:39; Mark 16:17; Luke 10:17; 24:47; John 5:43; 10:25; 14:26; Acts 3:6; 4:7; 9:27, 9:29; 1Cor. 5:4; 2Th. 3:6; Jas. 5:14). With the prep. epí, upon (Mark 9:39; Luke 9:49). To ask (aitéō, ask, as an inferior from a superior) (John 14:13-14). With the verb laléō, to speak, and didáskō, to teach (Acts 4:17-18; 5:28, 5:40). Of impostors (Mat. 7:22; Mark 9:38 [presumed]; Mark 13:6; Luke 21:8).

(III) As implying character, dignity, referring to an honorable appellation, title (Mat. 10:41, in the character of a prophet, as a prophet; see Mat. 10:42; 18:5, in the character of being mine, as my disciple; Mark 9:37 [cf. the fuller expression in Mark 9:41]); "above . . . every name" (Eph. 1:21); "a name which is above every name" (Php. 2:9). See Acts 4:12; Heb. 1:4; Rev. 19:16. A mere name, as opposed to reality (Rev. 3:1, you have a name as though you lived, but you are dead).

of the... see the 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.

that...

ἵνα

hína; conj. That, so that, for the purpose of, construed usually with a subjunctive, seldom with the opt., often with the indic. marking the end, purpose. Also used to indicate the cause for, or on account of which anything is done. Can be translated, "to the end that," "in order that it might [or may] be." It may also be used simply to indicate a happening, event or result of anything, or that in which the action terminates. Hína can be translated "so that it was [is, or will be]."

(I) Indicating purpose, end (télos, end) in which case we call it a telic conj. It marks the final end, purpose, or cause and can be translated "to the end that," "in order that," and with the neg. mḗ, not, hína mḗ, it means "in order that not," "lest."

ye may know...

εἴδω

eídō. To see. This verb is obsolete in the pres. act. for which horáō, to see with perception, is used. The tenses derived from the meaning of eídō form two families, one of which has exclusively the meaning of to see, the other that of to know.

(I) To see, 2d aor. eídon, opt. ídoimi, subjunctive ídō, inf. ideín, part. idṓn; for the imper. idé (Rom. 11:22; Gal. 5:2), later form íde (Mat. 25:20; Mark 3:34; John 1:29). These forms are all used as the aor. of horáō or eídō in the sense of "I saw," trans., implying not the mere act of seeing but the actual perception of some object, and thus differing from blépō, to see.

(A) Followed by the acc. of person or thing (Mat. 2:2; 5:1; 21:19; Mark 9:9; 11:13, 11:20; John 1:48; 4:48; Acts 8:39; Heb. 3:9; Rev. 1:2; Sept.: Gen. 9:23). Followed by the acc. with part. (Mat. 3:7; 8:14; 24:15; Mark 6:33; Luke 5:2). Also with the part. ónta, being, implied, the pres. part. of eimí, to be (Mat. 25:38-39). With part. of the same verb by way of emphasis, idṓn eídon (Acts 7:34 quoted from Exo. 3:7). Followed by hóti, that, with the indic. (Mark 9:25; John 6:22; Rev. 12:13). Used in an absolute sense in Mat. 9:8; Luke 2:17; Acts 3:12. Hoi idóntes means the spectators in Mark 5:16; Luke 8:36. Before an indirect question as in Mat. 27:49; Mark 5:14; Gal. 6:11. Also in various modified senses such as: (1) To behold, look upon, contemplate (Mat. 9:36; 28:6; Mark 8:33; Luke 24:39; John 20:27; Sept.: Num. 12:8). (2) To see in order to know, to look at or into, examine (Mark 5:14; 6:38; 12:15; Luke 8:35; 14:18; John 1:39, 1:46). (3) To see face to face, to see and talk with, to visit, i.e., to have personal acquaintance and relationship with (Luke 8:20; 9:9; John 12:21; Acts 16:40; Rom. 1:11; 1Cor. 16:7; Gal. 1:19; Php. 1:27; 2:28). Also of a city, such as Rome (Acts 19:21). (4) To wait to see, watch, observe (Mat. 26:58; 27:49; Mark 15:36). (5) To see take place, witness, to live to see (Mat. 13:17; 24:33; Mark 2:12). Also "to see one's day" (a.t.) means to witness the events of his life and times as in Luke 17:22; John 8:56.

(B) Metaphorically spoken of the mind meaning to perceive by the senses, to be aware of, to remark (Mat. 9:2, 9:4; Luke 17:15; John 7:52; Rom. 11:22). Followed by hóti, that (Mat. 2:16; 27:24; Mark 12:34; Acts 12:3; 16:19; Gal. 2:7, 2:14; Sept.: Jos. 8:14; Job 32:5; Ecc. 2:12-13; Isa. 6:9).

(C) To see, i.e., to experience either good (meaning to enjoy) or evil (meaning to suffer), followed by the acc. referring to death in Luke 2:26; Heb. 11:5. Sept.: Psm. 89:48, óptomai, same as optánomai, corruption (Acts 2:27, 2:31; 13:35; Sept.: Psm. 16:10); pénthos, grief, mourning (Rev. 18:7). In 1Pet. 3:10, "see good days"; Sept.: Psm. 34:12. In John 3:3, to see and enjoy the privileges of the divine kingdom (cf. Sept.: Psm. 27:13; Ecc. 6:6).

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).

(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).

ye have...

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; 1Tim. 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).

eternal...

αἰώνιος

aiṓnios; gen. aiōníou, masc.-fem., neut. aiṓnion, adj., also fem. aiōnía, neut. aiṓnion, from aiṓn, age. Eternal, perpetual, belonging to the aiṓn, to time in its duration, constant, abiding. When referring to eternal life, it means the life which is God's and hence it is not affected by the limitations of time. Aiō̄́nios is specially predicated of the saving blessings of divine revelation, denoting those things which are not transitory. Meanings:

(I) Spoken chiefly of future time:

(A) Of God (Rom. 16:26; 1Tim. 6:16; Sept.: Gen. 21:33; Isa. 40:28).

(B) Of the blessedness of the righteous (Mat. 19:29; 25:46; Mark 10:30; John 3:15-16, 3:36; Rom. 2:7; 2Cor. 4:17). In some passages this zōḗ aiṓnios (zōḗ, life), life eternal which is equivalent to the kingdom of God, and the entrance into life, means the entrance into the kingdom (John 3:3, 3:5, 3:15; Mat. 19:16; Acts 13:46).

(C) Of the punishment of the wicked (Mat. 18:8; 25:41, 25:46; Mark 3:29; 2Th. 1:9; Heb. 6:2; Jude 1:7; Sept.: Dan. 12:2).

(D) Generally (2Cor. 4:18; 5:1; Heb. 9:14; 13:20; 1Jn. 1:2; Rev. 14:6; in Phm. 1:15 aiṓnion, an adv. meaning forever, always). In the Sept.: diathḗkē aiṓnios, testament, covenant, meaning eternal covenant (Gen. 9:16; 17:7).

Assurance of eternal life constitutes the first Christian certainty. While John wrote his gospel to bring unbelievers to faith (John 20:31), he wrote the epistle to give believers confidence that they possessed eternal life. The false brethren's departure left John's congregation shaken (2:19).

Eternal life: This does not refer primarily to a period of time but a person (verse 20; John 17:3). Eternal life is a relationship with the person of Jesus Christ and possessing His nature (as in verses 11-12).

life,...

ζωή

zōḗ; gen. zōḗs, fem. noun from záō, to live. Life.

(I) Generally, physical life and existence as opposed to death and nonexistence.

(A) Particularly and generally of human life (Luke 16:25; Acts 17:25; 1Cor. 3:22; 15:19; Heb. 7:3; Jas. 4:14; Rev. 11:11). In Rev. 16:3 (TR), psuchḗzṓsa (psuchḗ, soul, life; zṓsa, living), living soul; in other MSS psuchḗ zōḗs, soul of life, means every living soul (Sept.: Gen. 2:7; 25:7). Of life or existence after rising from the dead, only of Christ (Rom. 5:10; 2Cor. 4:10-12). Metaphorically of the Jewish people (Rom. 11:15).

(B) In the sense of existence, life, in an absolute sense and without end (Heb. 7:16).

(C) The expression xúlon zōḗs (xúlon, wood, tree) wood of life, is usually translated "tree of life" (Rev. 2:7; 22:2, 22:14). This is a Hebraism. The Hebr. word ets means both tree and wood. Although the word for "tree" is déndron, xúlon may be taken as a metonym of "tree." Thus in each case that xúlon refers to the cross, the translators have rendered it "tree" instead of "wood" (Acts 5:30; 10:39; 13:29; Gal. 3:13; 1Pet. 2:24). It was not on a tree (déndron) that Christ was crucified, but on pieces of wood (xúlon) in the form of a cross. There is a difference between the wood of a tree which is wet and living and wood that is cut off from the tree and is dry. The expression xúlon zōḗs occurring in Rev. 2:7; 22:2, 22:14 is used of a living tree in Paradise and represents the rewards of the believer. It is called xúlon, wood, in symbolic connection with the cross of Christ, for Christ, through His death, brings yielding and fruitful life to the believer. A believer fitly identifies himself with Christ's death on the cross (Gal. 2:20). Such a life of crucifixion with Jesus Christ is going to be rewarded by being given an opportunity to eat from the tree of life. The teaching is that believers are going to enjoy the fruits of the tree of life in Paradise (Rev. 2:7). See Sept.: Gen. 2:9; 3:21. Also water of life (húdōr, water; zōḗ) in Rev. 21:6; 22:1, 22:17. In Rev. 7:17, which literally is "upon fountains of water of life" (a.t. [TR], "upon living fountains of waters"]), the meaning is ever-flowing or fresh fountains of water. Metonymically, of God and Christ or the Lógos, Word, zōḗ is used in an absolute sense for the source of all life (John 1:4; 5:26; 1Jn. 1:1-2).

He assured those who remained that since they adhered to the fundamentals of the faith (a proper view of Christ, obedience, love), their salvation was sure.

and...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

that... see 1^st. that above.

ye may believe... see that believe above.

on... see above.

the... see of the above.

name... see above.

of the... see above.

Son... see above.

of God... see above.

The name of the Son of God, of course, is Jesus. There is power in that name.

John 1:12 "But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:"

John 20:31 "But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name."

The name Jesus means Savior. To believe on the name Jesus means you believe there is salvation in the name.

Book of 1 John