Welcome to this session of More Painless Greek, going through the Greek text of 1 John. In this session, we're looking at 1 John 5, verses 6 through 12. And in this section of text, there are 153 words in the Greek text. 143 of those are words we already know, leaving 10, but there's not 10 separate words, there's really only two new words, but together they occur 10 times in this text, which shows us that there's a very particular emphasis in this text because John is repeating words very often. So we'll look at those two new vocabulary words first, and then work through the Greek text. And as always, we'll work through the entire thing once again at the end. Now, I've added a little note here. You are doing great. And you're noticing that we have very few new words to learn. You pretty much mastered the vocabulary of 1 John. Now, the caution would be to assume, man, if I find 1 John this easy, I must be an expert on New Testament Greek. But that is not the case. 1 John is quite easy along with the Gospel of John, and the book of Revelation is not that much harder. But if you need a quick lesson in humility, then I suggest you take a quick look at the Greek text of some portion of the Gospel of Luke, of Luke's other writing in Acts, or the book of Hebrews. Those are the most complex Greek with a way larger vocabulary, and you'll quickly find that you have a long way to go. But it's certainly appropriate to be pleased with the progress you've made so far, but guard against any sense of pride or sense of total mastering of New Testament Greek. So let's focus on our vocabulary words. First, this noun, hudur, for water. And this is the source of our English words, hydrology and hydraulics. Water, it occurs 76 times, and we'll see several of those occurrences in our passage. Note also that this is a third declension noun, and it's a neuter third declension noun. So there's a few oddities that are worth reviewing as we consider this noun, hudur, water. So in the nominative singular, we've already looked at this hudur, and note I've included the number of occurrences on each line. When we look at the genitive singular, we find hudetas, and that as ending we would normally expect to be a nominative singular ending on a second declension noun. So you have to know, if possible, which noun you're looking at to be able to properly read the ending. And sometimes the article will be present, and of course, the article always tells the truth. So that will help us out. In the dative singular, we see hudati, and we're used to seeing that iota in the dative. And then in the accusative, we repeat hudur. Remember, for neuter nouns, the nominative form always matches the accusative form, both in the singular and in the plural. And here's the nominative plural form, houdata. So if you wanted to speak of the waters, you would say in Greek, ta houdata, the waters. Here's our genitive plural, houdatone. And again, we're used to seeing that genitive plural ending, we just need to always distinguish it from the present active participle, nominative, singular, masculine. But if you know you're dealing with a noun, not a verb, then you can be confident it's a genitive plural. In the dative plural, udicine, so again, another iota in the ending. And finally, the accusative plural matches the nominative plural, udital. Our other vocabulary word is this noun, marturia, testimony or evidence. And we've looked at a cognate verb, martureto, I testify, I bring evidence to bear, so forth. There's a cluster of words that all have this martur to them. and they are all cognates of one another. So we've looked at the verb, now we have this noun, and there's also a mark tour that is a witness themselves. Again, they're all related. So let's look at our text in 1 John chapter five, Verse six, the first part, notice we see, putas estin haelthon di pudetas cae haematas. Iesus Christas, uc ento udati manan, al ento udati cae ento haemati. Beginning at the beginning part again, futas, pronoun, this is, esteem, ha-el-thon. So this is a nominative singular masculine present active participle, which we've seen many times in 1 John. This is the one coming. This is the one who has come. and in what manner, dihuditas, through water, kaihaimatas, and blood. And of course, we know very specifically who John is referring to because notice in the second line, Iesous Christos, it's Jesus Christ. But he wants to emphasize the point here. Notice in the middle line, that next part, Uk ento hudati manan, not in the water only or alone. Then the third line, ah, but ento hudati, in the water, kai ento haimati, and in the blood. And this can be potentially somewhat confusing, but John is making a theological point And I wanna summarize it just briefly for our purposes here. There are some cults that teach that Jesus was simply a man, not the eternal son of God, second person of the Trinity from eternity past. They claim that Jesus was simply a man and that at his baptism, the Christ spirit came upon him. and that the Christ Spirit left him before he died on the cross, and so he died as an ordinary man. That's totally false and is not biblical, but John was already dealing with that heresy when he penned his letter. So John is saying that the Lord Jesus came in the water, the water of baptism and in the blood, in his dying work for us, he was and is the eternal God-man, the second person of the Trinity, having taken on forever a human body. And then as we continue in 1 John 5, verse 6, the second part, he says here, kai tapanuma astin tamarturun, Hati ta panuma estin he alethea. Kai ta panuma and the spirit. Now you may recall that this word panuma could be wind or breath or spirit, but we understand from the context here that John is referring to the Holy Spirit. And the spirit estin is ta martarun, another Participle, the spirit is the one testifying. It's interesting to consider John is saying, it's as though the Holy Spirit comes to the witness stand and is giving his testimony. And in the second line here, Hati Tapanuma Estine He Aletheia. Because, remember that little word hati could mean that, since, because, some other things depending on the context. Because the spirit is he aletheia, the truth. The spirit is testifying. The spirit is the one testifying because the spirit is the truth. And perhaps we can draw a parallel between the statements in John saying God is love. Love is such an essential part of his being that is as though we could identify God with love. And here, truth is such an essential component of the Holy Spirit that we can identify him with the truth. The spirit is the truth. Then, In the next verse, 1 John 5, verse 7, very short. Hati tres eisin hoi marturuntes. So here we have another occurrence of this verb, martureo, but notice it's in the plural. So John is saying, because tres, three, a scene, notice this is plural, three there are the ones testifying. So reworking in English, we would say, because there are three that are testifying or those testifying are three. And then he explains in verse eight, who are these three? Well, it is taponuma, the spirit, kaitahudor, and the water, kaitahima, and the blood. And then notice in the second part of verse eight, kai-hoi-treis-eis-ta-hen-eisin. So if we take it in the Greek word order, and, those three into the one they are. Now that's a little confusing, maybe more than a little confusing. But notice we have not the preposition and, but the number had for one. And another way to think of one would be unit or unity. And so we can read this as, and these three are in unity. These three agree, they're in one, they're in unity. And then pressing into verse nine, John continues. Aetane marturion ton anthropon lambanomen. He martyria tutheu meidzon estin. So John is making a point here. He tein martyrian, if the testimony tan anthropon of men, lambanomen, we receive. If we receive, if we accept the testimony of men, which is, of course, the normal courtroom procedure, we bring in witnesses, we examine their testimony. John is saying, if we accept, if we receive the testimony of men, then second line, he martyria, the testimony to Thethu, the testimony of God, mateson, esteem. The testimony of God is greater. And you may recall that made zone is the comparative form of the word mega, great, greater. God's testimony is greater than any human testimony. And if we're used to the normal procedure of accepting human testimony, we must acknowledge that God's testimony is greater still. And then the next part of 1 John 5 verse 9, hati haute estin he marturia tuteo, that this, notice this is another demonstrative pronoun, haute, this estin is a marturia, the testimony tuteo, the testimony of God. This is the testimony that God himself has given on the witness stand, if you will. Second line, hati memartureken perituhiu autu. That, memartureken, that he has testified. This is a perfect form. Notice the reduplication and the kappa. So this is a perfect form of that verb, martyreo. This is the testimony of God that he has testified, peri, about or concerning to huiu autu, the son of him, or this is what he has testified concerning his son. And then John notes the personal implication of this. 1 John 5, first part of verse 10, hapistuon estan huion tuteo, eche tein marturion en teauto. Hapistuon, the one believing, estan huion tuteo, the one believing in the Son of God, Ehe, he has, third person singular, tein martyrium, the testimony, en he'al tol, in himself. And we don't see that reflexive pronoun, he'al tol, very often, but that again is sort of pointing back to the subject, the person who believes in the Son of God has the testimony in himself. Isn't that fascinating? It is not simply, I ascribe to these facts, or I have chosen to believe this to be true, but those who genuinely believe and have trusted in the Lord Jesus Christ, they have the testimony within themselves. That's the Holy Spirit resident within the believer. Then the next part of 1 John 5, verse 10. Pa me pistuon tu theo, zustein pepoeken auton. So here is the converse, the negative side, pa me pastu on, the one not believing. But notice how John words it here, the one not believing, totheo, the one not believing in God or in what God has said, the one who doesn't believe God, susten. You may recall, we've seen that word earlier, liar. He makes, he has made him. So the one who doesn't believe God's testimony has already, in a sense, made God out to be a liar. If you don't believe what God has said concerning his son, the Lord Jesus Christ, you're saying God isn't reliable, he's a liar. Very serious charge. And John then explains it. Notice in the second line, hati u pepestuken esten marturion. Hain memartureken hathe os peretuiu autu. So this one, again, starting at the beginning, not believing God makes him to be a liar because, second line, Starting with that hati, u pepestuken, not he has believed, he has not believed. Another perfect form, notice the reduplication and the kappa. He has not believed astain marturion in the testimony. Which testimony? In the third line, hein, which, this testimony, which memartureken, which God has testified, which he has testified, notice the subject comes next, hathas, what God has testified, perituiu autu, what God has testified concerning his son. So obviously it's very important that we receive God's testimony about his son. And then in verse 11, John underlines it, if you will. Notice he says, kai haute estine pe marturia. Hati zoine ionion edoken pe min hatheos. Kai haute pe zoe ento quio autu estine. So starting again at the beginning of verse 11, kai haute, and this, so another demonstrative pronoun, this is, esteem, hei marturio, this is the testimony. And tell me again, what is that testimony? Here, he puts it a little different way, hati, that, and for ease, let's go to the end of the verse where the subject is, hatheas. All right, so here's the testimony that God, let's find a brr, edoken, right there in the middle of that little phrase. Now, this one may be a little difficult to figure out. It's from Didomi, and this is a perfect form. It has an augment and a kappa, God has given. What has God given? And he has given, he mean, to us. He has given to us, zoein ionion, life eternal, or in the way we normally say it, eternal life. So the testimony is that God has given to us eternal life. And then the third line, kai and chaute, And this, ezoen, and this life, ento huio autu estin, in the Son of Him it is. Reworking slightly. And this life is in His Son. God has given us eternal life and that life is in His Son. And then, perhaps summarizing in verse 12, clarifying this whole issue. He says, ha echon ton huyan echay teyn zoeyn. The one having, that's from the verb echo. This is another present active participle, singular, nominative, masculine. We could see it there with the article. The one having ton huyan, the son, Eche, he has, tein zoein, the life. The one who has the son has the life. And then the converse side in the second line, hamei echron tan huyan tuthet. Tein zoein uke eche. So, hamei echron, the one not having, Ton we on to that who the Son of God. Tame Zoane, the life. Ooh, okay, not he has. So the whole verse, the one who has the son has the life. The one who does not have the son does not have the life. God has granted us eternal life in his son. And he has testified through the providence of the Son's life, all the way from his baptism with the Father's affirmation from heaven, the Holy Spirit descending as a dove, all the way through his death on the cross for us and extending into his burial and resurrection and even ascension. Those testimonies of the Holy Spirit and a providence in the life of the Lord Jesus are testifying to us of the reality of the gospel. Now let's look at the entire passage. This is the one coming through or by water and blood, Jesus Christ, not in the water only, but in the water and in the blood and the spirit is the one testifying because the spirit is the truth that those testifying are three, the spirit and the water and the blood and the three are in unity, in agreement. If we receive the testimony of men, the testimony of God is greater. And this is the testimony of God that he has testified concerning his son. The one believing in the son of God has the testimony in himself. The one not believing God makes him a liar because he has not believed in the testimony which God has testified concerning his son. And this is the testimony. that God has given to us eternal life, and this life is in his Son. The one having the Son has the life. The one not having the Son of God does not have the life. Thank you so much for being part of this examination of 1 John and for all your hard work in mastering this book.