Louo appears only one time in John (13:10). SUBSCRIBE to receive Lessons from the Gospel of John . And Pilate’s cynical question, “What is truth?” showed that he knew neither Jesus nor God’s revelation through him (18:38). From his very first sentence, John proclaims that Jesus is the eternal, preexistent Word—the one-of-a-kind Son of the Father, the Son who is himself God. In the first two questions, “Lovest thou me?” Jesus used agapao; and Peter answered with phileo. 6:10). This verb means to live or dwell. John’s Gospel is unique among the 4 gospels. However, the two words at times seem to be used interchangeably. It may mean to believe intellectually only, or to believe volitionally. He uses pistos, faithful, only once (20:27). “The Word came into being as flesh, and pitched his tent (tented or tabernacled) among us.” This suggests temporary dwelling for thirty-three years. In verse 14 after the word becomes flesh, in the Gospel of John, each reference to “God” is in reference to the Father. “In him was life [zōē], and the life [zōē] was the light of men.” ~ John 1:4 “That whoever believes in him may have eternal life [zōēn].” ~ John 3:15 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life [zōēn].” ~ John 3:16 “Whoever believes in the Son has eternal life [zōēn]; whoever does not obey the Son shall not see life [zōēn], but the wrath of God remains on him.” ~ John 3:36 “But whoev… The First Miracle of Jesus (John 2:1-25) 5. It is not intended to be sold, and therefore we copyrighted it. At times he almost personifies it, but not quite. John opens with the words “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). They were so enraged that they picked up stones and bore them from a distance (literal meaning of “took up,” ebastasan, v. 31) to stone him. Jesus is the truth (14:6), and he speaks the truth (8:45). Although John uses the word “true” (alethinos) in 1:9, he first uses aletheia in 1:14 and repeats it in 1:17. 2:1). The word paraklesis, not found in John’s writings, elsewhere in the New Testament is rendered variously as “consolation,” “exhortation,” “comfort” and “entreaty.” These words, along with specific functions ascribed to the “Comforter” in John, describe the … Krino and Katakrino. Aletheia means “truth.” It is found twenty-five times in John, where in each case it is rendered “truth.” It is one of the key words in this Gospel. In John 10:30 Jesus said, “I and the Father are one.” “I and the Father eternally are (esmen, first person plural present indicative of eimi) one.” There never was a time when they were not one. But our interest in it for this study is its use in John 2:4; 19:26, where Jesus uses it in direct address to his mother. To a much greater degree, it is the product of a developed theological reflection and grows out of a different circle and tradition. The latter is used only twice (8:10-11). And this is a fitting place “to finish” (telein) this article. It is difficult to distinguish between these words, so closely are they related. But two further examples call for a brief word. These holding this view found the key in the language of philosophy. Artos means “bread.” It appears in John twenty-four times, all but three (13:18; 21:9, 13) in Chapter 6. The “Word” made flesh was “full of grace and truth.” He was the full revelation or unconcealing of God and the complete expression of his grace. The Bible is the platform that contains His Message, Word, and Plan. But in the light of the word “glory” the emphasis is upon “tabernacled.” God dwelt in Israel’s tabernacle as the shekinah glory. Literally, “over” and “above.” In the sacrificial sense it carries the idea of substitution. God So Loved the World Marcus Dads calls attention to its use in Greek tragedies to address queens or persons of distinction. But note Colossians 1:17. Perhaps the best renderings of pisteuo in the sense of the will would be “commit” or “trust.” In 2:24 it is rendered as “commit” but either of these words would make sense. In 1:4b “life” and “light” both have the definite article, and so are interchangeable. It also was a reminder of God’s promise of salvation and the giving of the Holy Spirit. Matt. It is highly literary and symbolic. We do not have a relationship to the Bible, but the Bible is our guide to our path that is what Psalm 119: 105 states and is also personified in Christ and why we chose this as our ministry name and theme over 30 years ago. “The one having taken a bath (leloumenos, perfect passive participle, suggesting a scrubbing or thorough bathing) has no need except to rinse (nipto) the feet.”. But “the grace and the truth,” which supplement one another, came into being through Jesus Christ. Meta tauta. Indeed, in his third question Jesus did not ask Peter if he loved him with this highest or God-kind of love. The other thirteen times it is used in a dialogue between Jesus and the Jews in contrasting manna in the wilderness with “the true bread from heaven” which God gives (v. 32). Word Count: 1261. The question becomes. In each case the context will decide. Jn. John 1:18 states that Jesus is the Father’s “ only begotten Son,” and μονογενης (monogenes), the original Greek word translated “only begotten,” literally means “one of a kind” - i.e., “unique” or “incomparable” - and NOT that God the Father existed before Jesus. The perfect tense expresses the permanency of the act. All rights reserved. Eimi, like our verb “to be,” signifies essential, eternal being. All other uses of krino and krisis (listed above) are used in the sense of a legal judgment exercised by God in Christ. But there are certain uses worthy of note in this study. Here is the incredible news of the most exciting event in the universe: the infinite God, the eternal and unchangeable Holy Lord Creator came down to earth be one of us, to pay the debts of sin for finite man, and give him/her undeserved eternal life! Eimi and Ginomai. It is a summation of the entire book. Yet this Gospel does not use the word pistis, faith. 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