Book of John Chapter 14 Vs. 1

September 17, 2025

 I Am the Way, and the Truth, and the Life

John 14:1 Let not your heart be troubled: ye believe in God, believe also in me.

Let 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. See D below.

(C) After a relative pron. as hós, who; hóstis, who, whosoever; hósos, whosoever, where they do not refer to def. antecedents but to such as are indef. and general or implied (Mat. 10:14 "whosoever shall not receive you"; Mat. 11:6; Mark 6:11 "whosoever shall not receive you"; Luke 8:18; 9:5; Acts 3:23; Rev. 13:15). However, ou is put after hós or hóstis where these refer to a def. antecedent (Luke 14:33) or where something is said actually not to be or to be done (Mat. 10:38; 13:12; Mark 9:40; Luke 14:27).

(D) With the inf. as being dependent upon another finite verb or word expressed or implied. Here the inf. may usually either itself be resolved into a supposition or the verb on which it depends expresses supposition, condition, thought, purpose. (1) With a simple inf. (Mat. 22:23, "which say that there is no resurrection" meaning as they suppose and believe that there is no [mḗ eínai] resurrection). See Luke 2:26; 20:7; 21:14; Acts 15:19, 15:38; 23:8; 25:24, 25:27; Rom. 13:3; 1Cor. 7:1; 1Tim. 1:20; 2Pet. 2:21). After opheílō, bound to (Rom. 15:1); deí, must (Mat. 23:23; Luke 18:1; Acts 27:21; see Tit. 2:3, 2:9-10). After omnúō, to swear, which implies future purpose (Heb. 3:18). After verbs of commanding, entreating, with the pres. inf. as continued (Acts 1:4; 21:4; Rom. 2:21-22; Eph. 3:13; 2Tim. 2:14), with the aor. inf., transient action (Mat. 2:12; 5:34; Luke 22:40; Heb. 12:19). After verbs implying a neg., e.g., of denying (Luke 20:27; 22:34), and vice versa after ou dúnamai, cannot, which constitutes a neg., and mḗ, which has the power of an emphatic affirmative (Acts 4:20, "we cannot but speak"). (2) Inf. with toú, as dependent on a subst. (Rom. 11:8; 1Cor. 9:6, "Do we not have authority not to work" (a.t.) which implies the possibility of not working, but does not refer to the will. After verbs of hindering or being hindered (Luke 4:42; 24:16; Acts 10:47; 14:18; 20:27; Rom. 11:10; 1Pet. 3:10). By implication (Luke 17:1; Heb. 11:5; Jas. 5:17). As marking purpose or result, where hṓste might stand instead of toú (cf. 4 below [Rom. 7:3]). (3) Inf. with to (2Cor. 2:13), marking a cause as existing in the mind of someone. (4) Inf. with to where the inf. is then equivalent to a subst. (Rom. 14:13 preceded by toúto, this; Rom. 14:21 meaning "if one would eat no meat" [a.t.]; 1Cor. 4:6; 2Cor. 2:1; 1Th. 4:6); with the prep. eis, unto, and prós, toward, as marking purpose, supposed result, e.g., eis tó mḗ (Acts 7:19; 1Cor. 9:18; 10:6; Heb. 11:3; 1Pet. 3:7); prós tó mḗ (2Cor. 3:13; 1Th. 2:9; 2Th. 3:8); with diá, for, as marking the probable or supposed cause of something (Mat. 13:5-6; Mark 4:5; Jas. 4:2).

(E) With part. when they stand elliptically for any of the above constructions or refer to an indef. subj., or in general where they imply supposition, condition, purpose, something subj. (1) When the part. may be resolved into the construction with ei or eán, if (Luke 11:36; Rom. 5:13; Gal. 6:9; Col. 1:23; 1Pet. 3:6 [cf. A above]). (2) Where the part., either with or without the art., is equivalent to a relative pron. referring to a general or indef. antecedent (cf. B above). Ho mḗ with the part. (Mat. 12:30, "whosoever" (a.t.) or "he that" meaning if someone, where ou would only have referred to some particular and def. individual (Luke 11:23; John 3:18; 10:1; 1Th. 4:13). Apó toú mḗ échontos, "from the one who does not have" (a.t. [Mat. 25:29]). See Mat. 3:10; 13:19; Luke 3:11; 19:26-27; John 15:2; Rom. 4:19; 1Cor. 7:37; Jas. 4:17; 1Jn. 3:10. Generally (Mat. 9:36; 10:28; Luke 12:47; Acts 20:22 where the subj. or antecedent is indeed specific, but the part. expresses a subj. doubt or uncertainty; Rom. 2:14; 1Cor. 7:29; 9:21; 1Jn. 2:4). Here also belong such phrases as tá mḗ déonta, "those things that ought not to be" (a.t. [1Tim. 5:13]); tá mḗ kathḗkonta, "those things that are not becoming" or that ought not to be; (a.t. [Rom. 1:28]); tá mḗ ónta (the pres. neut. pl. part. of eimí, to be), meaning "those things which be not" (Rom. 4:17). Metaphorically (1Cor. 1:28). (3) Where the part. with mḗ expresses the supposed or apparent cause for occasion of something (Mat. 1:19; 18:25; Mark 2:4; 12:24; Luke 5:19; 9:33; Acts 9:26; 12:19; 2Cor. 3:14; Heb. 4:2). (4) Where the part. with mḗ expresses a supposed or apparent result, like hṓste mḗ (hṓste, so that), so that not, followed by the inf. (cf. D, 1 above [Luke 7:30; Acts 20:29; 2Cor. 4:2; Php. 1:28; see Acts 9:9, "He was for three days apparently blind, so as not to see" [a.t.], i.e., he was as a blind man]). Also with kaí, and, as equivalent to hṓste (Luke 1:20; 13:11; Acts 27:15)

(F) In all neg. expressions of wish, entreaty, command, where mḗ then often stands at the beginning of a short independent clause, the idea of wishing, not being expressed, but retained in the mind. Thus to express a neg. wish, mḗ is construed with the opt. in a neg. entreaty and command, with the imper. and subjunctive, as follows: (1) With the opt. implying a neg. wish in the frequent exclamation mḗ génoito, may it not be! let it not happen! (Luke 20:16; Rom. 3:4, 3:6, 3:31; 1Cor. 6:15; Gal. 2:17; 6:14). (2) With the imper. (which never takes ou), usually with the pres. imper. implying continued action and forbidding what one is already doing (Mat. 6:16, 6:19, 6:25; 17:7; 24:6, "beware, be not troubled" [a.t.]; Mark 9:39; Luke 23:28; John 2:16; Acts 10:15; 1Pet. 4:12). Pres. imper. 3d person (Rom. 6:12; 14:6; 1Cor. 7:12-13; Col. 2:16; 1Tim. 6:2; Jas. 1:7). With the imper. implied (Luke 13:14; John 18:40; Rom. 14:15; Gal. 5:13). In antithetic clauses (2Cor. 9:7; Col. 3:2, "things above, not on things on the earth"; Jas. 1:22; 1Pet. 3:9). Mḗallá, "not / but" (a.t. [Luke 22:42; John 6:27; Php. 2:12]). Very rarely mḗ is found with the aor. imper. (in the NT only in the 3d person) implying transient action and forbidding that which one may be about to do, e.g., mḗ gnṓtō, "let your left hand not know" (a.t. [Mat. 6:3]); "let him not come down into the house" (Mat. 24:17 [UBS]; Mark 13:15-16 [UBS]; Luke 17:31). (3) With the subjunctive in neg. entreaties, commands or exhortations where the action is to be expressed as transient and momentary. In pres. subjunctive 1st person pl., where it stands in place of the imper. 1st person (Gal. 5:26; 6:9; 1Th. 5:6; 1Jn. 3:18); aor. subjunctive (John 19:24). In aor. subjunctive 2d and 3d person (Mat. 1:20; 3:9; 5:17; 6:13; 10:5, 10:9; Mark 5:7; Rom. 10:6; 1Cor. 16:11; Col. 2:21; Heb. 3:8; 10:35; Jas. 2:11). With genēthḗ of the verb gínomai, to become, or the like implied (Mat. 26:5; Mark 14:2).

(G) Generally in any construction where the negation is from the nature of the case subj., conditional, or a matter of supposition and where mḗ either depends upon the preceding relative pron. hós or it expresses condition (Mat. 19:9, "if not for fornication" [a.t.]; Mark 12:15, implying subj. uncertainty; John 3:18 because by the very supposition, "he hath not believed"; Rom. 3:8, hypothetically, "and not rather?" i.e., and why should it not rather be the case?; Col. 2:18, meaning into what he cannot possibly have seen or was supposed to have seen. Here ou would have expressed that he had not seen them though he had the power). In 1Th. 4:5, mḗ refers to the preceding inf. ktásthai from ktáomai, to possess. See Rom. 14:1.

(II) As a conj., that not, lest. In the NT only after verbs expressing fear, anxiety or foresight, with which the Greeks connect a neg., implying a wish that the thing feared may not be or happen.

(A) With the subjunctive where the preceding or governing verb is in the pres., as after verbs of fear (Acts 27:17; 2Cor. 12:21); with phoboúmenos, the pres. mid. part. of phobéō, to frighten or to be afraid, implied (2Cor. 12:6). The preceding verb may be expressing a past time except in the indic. (Acts 23:10). After verbs of foresight or caution, the verb being in the pres. (Mat. 18:10; Mark 13:5, 13:36; 2Cor. 8:20; Gal. 6:1; Heb. 12:15-16; Rev. 19:10; 22:9).

(B) With the opt. where the preceding verb is in a past tense of the indic. as after a verb of foresight (Acts 27:42).

(C) With the indic. less often, and implying that the thing feared already exists or is about to happen. With the pres. indic. (Luke 11:35). With the fut. indic. (Col. 2:8).

(D) With the inf. in neg. wishes or admonitions, implying a fear of the contrary, i.e., with the acc. and inf. (2Cor. 6:1; 13:7).

(III) As an emphatic interrogative particle which has lost its own neg. power, but expressing a degree of fear or anxiety and implying the expectation of a neg. answer, while ou interrogative demands an affirmative answer. Simply, with the pres. indic. (Mat. 9:15; John 3:4; Acts 7:28; 1Cor. 12:29-30; Jas. 2:14). With estí, pres. 3d person sing. of eimí, to be, implied (Rom. 3:5; 9:14; 1Cor. 12:29); fut. (Mat. 7:9-10; Rom. 3:3); with the aor. (Luke 22:35; John 7:48; Rom. 11:1); perf. (John 7:47).

Deriv.: mēdé and not, neither, not even; mēkéti, no further, not any longer, not henceforth; mḗouk, used as an interrogative and neg., "Is it not that?" never, not; mḗpō, not yet; mḗpōs, lest somehow; mḗte, but not, not even, neither, nor; mḗti, whether at all; mḗtis, whether any.

Syn.: ou, not; oudamṓs, by no means, not; oudé, not however, neither, nor, not even; oudeís, not a single one (fem. oudemía; neut. oudén); oudépote, never at all, neither at any time, never; oudépō, not even yet, never before yet, not yet; oukéti, not yet, no longer, not any more or henceforth; oukoún, is it not therefore that, hence, so, then; oúpō, hitherto not, as yet, not yet; oúte, not even, neither, none, not, nothing; ouchí (G3780), not indeed.

Ant.: naí, yes; málista, most of all, especially; mén, indeed; mḗn, indeed; méntoi, indeed; asphalṓs, assuredly; alēthṓs, truly; óntōs, really; amē̄́n, truly.

your...

ὑμῶν

humṓn; 2d person personal pron., gen. of humeís, you. Of, from, or concerning you, pl., or in regard to yourselves.

Ant.: hēmṓn, of or from us, our, ours.

heart...

καρδία

kardía; gen. kardías, fem. noun. Heart. The seat and center of human life. In the NT, used only figuratively.

(I) As the seat of the desires, feelings, affections, passions, impulses, i.e., the heart or mind.

(A) Generally (Mat. 5:8), "the pure in heart" meaning those whose center of life has been made pure by Jesus Christ. See Mat. 5:28; 6:21; Mark 4:15; Luke 1:17; John 14:1; Acts 11:23; Rom. 2:5; 1Cor. 4:5 for the counsels or dispositions of the heart or inner man. See also 2Tim. 2:22; Heb. 3:8, 3:12; 10:22; Sept.: Psm. 51:12; Pro. 31:11.

(B) In phrases as ek, out of, or apó, from, kardías, out of or from the heart, meaning willingly (Mat. 18:35; Rom. 6:17). Ex hólēs tḗs kardías and en hólē kardía meaning with the whole heart (Mat. 22:37; Mark 12:30; Sept.: Deu. 6:5; Psm. 119:34). Hēkardía kaí hē psuchḗ, soul, meaning one's heart and soul, and referring to entire unanimity (Acts 4:32). With enthuméomai, to ponder, remember (Mat. 9:4); with dialogízomai, to think deliberately, when preceding en taís kardíais, meaning as they deliberately considered in their hearts (Luke 3:15); with sumbállō, to consider or ponder in mind (Luke 2:19), with anabaínō, to arise, to come up in or into one's heart (Luke 24:38; Acts 7:23; Sept.: Isa. 65:17; Jer. 3:16); with bállō, to place or put into one's heart, to suggest (John 13:2); with dídōmi, to give or place, and epí, upon, meaning to put upon or into the hearts (Heb. 10:16). To have in the heart, meaning to love, cherish (Php. 1:7). To be in one's heart meaning to be the object of his love (2Cor. 7:3). A man after one's own heart, meaning like-minded and therefore approved and beloved (Acts 13:22). The inner man (1Pet. 3:4).

(C) Used for the person himself in cases where values, affections or passions are attributed to the heart or mind in John 16:22, "your heart shall rejoice [chaírō]"; Acts 2:26 "my heart rejoiced {euphraínō]" (a.t.). See Acts 14:17; Col. 2:2; 2Th. 2:17; Jas. 1:26; 5:5. To say in one's heart means to think (Mat. 24:48; Rom. 10:6; Rev. 18:7).

(II) As the seat of the intellect meaning the mind, understanding (Mat. 13:15; Mark 6:52; Luke 24:25; John 12:40; Rom. 1:21; 2Pet. 1:19). In Eph. 4:18 (TR) dianoía, with the understanding; Sept.: Job 12:3; 34:10; Isa. 6:10. To place (títhēmi) and to keep (diatēréō) in the heart means to lay up or keep in one's mind (Luke 1:66; 2:51). In the sense of conscience (Rom. 2:15; 1Jn. 3:20-21).

(III) In the NT the heart represents especially the sphere of God's influence in the human life. It is in the heart that the natural knowledge of God has its seat (Rom. 1:21), and there also in the light of His knowledge, the glory of God shines in the face of Jesus Christ (2Cor. 4:6). In the heart faith springs up, dwells, and works (Acts 15:9; Rom. 10:9), and unbelief in the heart draws men away from belief in God (Heb. 3:12). It may become the haunt of unclean lusts that make men blind to the truth of God (Rom. 1:24), but it is into the heart that God sends the Spirit of His Son (Gal. 4:6) and in the heart that Christ Himself takes up His abode (Eph. 3:17). This life of the heart is a hidden life (1Cor. 4:5; 1Pet. 3:4), but it lies clearly open to the eyes of God who searches in private (Rom. 8:27; 1Th. 2:4). The most important thing in anybody's life is the necessity of having a heart that is "right in the sight of God" (Acts 8:21). Such a heart can be obtained only through faith (Acts 15:9; Rom. 10:10; Eph. 3:17) and as a gift from God Himself (cf. Ezk. 36:26, "A new heart also will I give you"). This is achievable by virtue of a new creation in Jesus Christ (2Cor. 5:17), whereby a heart that is hard and impenitent (Rom. 2:5) is transformed into one in which the love of God has been shed through the Holy Spirit (Rom. 5:5).

(IV) Figuratively the heart of something, the middle or central part, i.e., the heart of the earth (Mat. 12:40; Sept.: Ezk. 27:4; Jon. 2:4).

Deriv.: kardiognṓstēs, heart- knower, heart-searcher; sklērokardía, hardening of the heart, stubbornness.

Syn.: psuchḗ, soul, the very center; noús, mind; súnesis, understanding, prudence; phrónēsis, prudence.

be troubled:...

ταράσσω

tarássō

ταράττω

taráttō; fut. taráxō. To stir up, to trouble, agitate. Used trans.:

(I) As agitating water in a pool (John 5:4, 5:7; Sept.: Ezk. 32:2, 32:13).

(II) Figuratively used of the mind, to stir up, trouble, disturb with various emotions such as fear, put in trepidation. In the pass., to be in trepidation (Mat. 2:3; 14:26; Mark 6:50; Luke 1:12; 24:38; 1Pet. 3:14). In Acts 17:8 in the act. and with the acc., to stir up or trouble with questions, meaning to disquiet. Used in the pass. (John 12:27; 13:21; 14:1, 14:27). 11:33, "He disturbed himself" (a.t.) in the act. is equal to the pass., "He was troubled in the spirit" in John 13:21. It also is used in reference to doubt or perplexity, with the acc. (Acts 15:24), "He perplexed you with his words" (a.t. [Gal. 1:7; 5:10]).

Deriv.: diatarássō, to disturb greatly; ektarássō, to stir up; tarachḗ, agitation; tárachos, a disturbance.

Syn.: diegeírō, to arouse, stir up; thlíbō, to afflict; enochléō, to vex; parenochléō, to harass; skúllō, to annoy; anastatóō, to stir up; thorubéō, to make an uproar; throéō, to clamor; thorubéō, to disturb.

Ant.: hēsucházō, to be still; katastéllō, to quiet; eirēneúō, to bring peace; eirēnopoiéō, to make peace.

ye 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]).

(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).

(III) Of a messenger from God, to believe on and trust in him (rather, when applied to a merely human messenger of God, to credit and trust him, as coming from God and acting under divine authority).

(A) Of John the Baptist, with the dat. (Mat. 21:25, 21:32; Mark 11:31; Luke 20:5).

(B) Of Jesus as the Messiah, able and ready to help His followers, followed by eis, in (John 14:1); to heal the sick and comfort the afflicted, with hóti, that (Mat. 9:28); used in an absolute sense (Mat. 8:13; Mark 5:36; John 4:48). (1) Generally of Jesus as a teacher and the Messiah sent from God. Followed by the dat. of person (John 5:38; 8:31; 10:37-38; Acts 5:14; 2Tim. 1:12); by hóti, that (John 8:24; 11:27; 13:19; 16:27, 16:30; 17:8, 17:21; 20:31); by ginṓskō, to know (John 6:69; 10:38); by eis, in, with the acc. of person meaning to believe and rest upon (Mat. 18:6; Mark 9:42; John 2:11; 3:15-16; 4:39; 6:35; 7:5, 7:38; 8:30; 17:20; Acts 10:43; 19:4; Rom. 10:14; Gal. 2:16; 1Pet. 1:8); figuratively, with tó phṓs (tó, neut. def, art.; phṓs, light), the light (John 12:36); tó ónoma (ónoma, name), the name, as to who Jesus is and what He has done (John 1:12; 2:23; 1Jn. 5:13); in the dat. (1Jn. 3:23). Followed by epí, upon, with the acc. of person (Acts 9:42; 11:17 [cf. Acts 11:21]); with the dat. (Mat. 27:42; 1Tim. 1:16); figuratively (Rom. 9:33; 1Pet. 2:6, quoted from Isa. 28:16); in the pass. (1Tim. 3:16). (2) Used in an absolute sense, to believe, meaning to become a Christian (Mark 15:32; Luke 22:67; John 1:7; 12:39; Acts 4:4; 14:1; 17:12, 17:34). In the pres. part. pl. (hoi pisteúontes) or aor. part. pl. (hoi pisteúsantes), those who have believed, believers, Christians (Acts 2:44; 4:32; 19:18; Rom. 4:11; 1Cor. 1:21; Gal. 3:22; 1Th. 1:7; 1Pet. 2:7).

(IV) Trans., to entrust, commit in trust to someone (Luke 16:11; John 2:24). In the pass., pisteúomai, with the acc. of thing, to be entrusted with something, to have something committed to one's trust or charge (Rom. 3:2; 1Cor. 9:17; Gal. 2:7; 1Th. 2:4; 1Tim. 1:11; Tit. 1:3).

Syn.: peíthomai, to be convinced; hēgéomai, to deem, consider, think; epiginṓskō, to perceive, recognize.

Ant.: aporéō, to be at a loss; diaporéō, to be much perplexed; distázō, to doubt, hesitate; apistéō, to disbelieve; diakrínomai, to doubt, hesitate.

in...

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]).

God,...

Θεός

Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).

The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.

In the NT and the Sept., Theós, God, generally answers to the OT pl. name Elohim and so denotes God, the Trinity. See Mat. 4:7 (cf. Deu. 6:16 in the Hebr. and the Sept.); Mat. 4:10 (cf. Deu. 6:3); Mat. 22:32 (cf. Exo. 3:6); Mat. 22:37 (cf. Deu. 6:5); Mark 1:14-15 (cf. Dan. 2:44); Mark 12:29 (cf. Deu. 6:4-5); John. 1:12 (cf. Gen. 6:2); Acts 4:24 (cf. Gen. 1:1 in the Hebr.); Acts 10:34 (cf. Deu. 10:17). It is applied personally, but very rarely, to the Father (John 5:18; 13:3; 16:27, 16:30 [cf. John 16:28-29]; 2Cor. 13:14; Php. 2:6); to the Son (Mat. 1:23; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16 [TR]; Tit. 2:13; 2Pet. 1:1; 1Jn. 5:20); to the Holy Spirit (Acts 5:4 [cf. Acts 4:24-25 with Acts 1:16; 1Cor. 3:16-17; 6:19; 2Cor. 6:16; 2Pet. 1:21]). It also denotes the heathen gods or idols (Acts 14:11); magistrates (John 10:34-35); by false application to Satan (2Cor. 4:4); to the belly which some people make their god or in which they place their supreme happiness (Php. 3:19).

In two passages, Theós is used to distinguish the one true God from all other beings. In 1Cor. 8:5-6, it is put forth that even if all the gods of the heathen really did exist, yet to us there is but one true God. In Gal. 4:8, Paul reminds the Galatians that the gods whom they served in the past as slaves, are not, in their essential character, in their very nature, gods at all.

Many times, Theós occurs with the def. art. ho, but it is not so rendered in translation because, in Eng., we never refer to God as the God, except if He is designated as belonging to someone specifically, such as the God of Abraham (Mat. 22:32). In many instances when the def. art. ho occurs before Theós, God, particular reference is made to God the Father, making the distinction in the persons of the Trinity evident, e.g., in John 1:1, "And the Word had been [ḗn, imperf. act. of eimí] toward [prós] the God [tón Theón]" (a.t.). The def. art. here designates "the Father." The absence of the def. art. may refer to the Triune God in His infinity, eternity and totality (John 1:18).

Deriv.: átheos, without God; theá, goddess; theíos, divine; theiótēs, divinity, referring to the power of God but not to His essential character and nature; theodídaktos, taught of God; theomáchos, one who fights against God; theópneustos, inspired of God; theosebḗs, reverent of God; theostugḗs, hater of God; theótēs, divinity, referring to the essence and nature of God; philótheos, fond of God, lover or friend of God.

Syn.: ho ṓn (ho, the; ṓn, to be), the One being, One eternal in His existence, One who has always been, self-existent; ho ṓn, ho ḗn, kaí ho erchómenos (ḗn, to be; kaí, and; erchómenos, pres. part. of érchomai, to come), the One being, who was, and who is coming, the One spanning time, the timeless One; húpsistos, the Highest, the supreme One; kúrios, lord, master, supreme in authority; epouránios, one above the sky, celestial; ouránios, heavenly, followed by patḗr, father; dēmiourgós, literally a worker for the people, creator, maker; ktístēs, God, the author of all things, creator; poiētḗs, doer, creator; pantokrátōr, omnipotent, almighty.

believe... see above.

also...

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.).

in... see above.

me....

ἐμέ

emé; the emphatic form of mé, I, me, myself. See hēmás, acc. pl. of emé, ours, us, we.

Book of John