1 Corinthians 10:14 — Word Study
N1904Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
BSATherefore,dioper [for this reason, because of this] belovedagapētos [loved or cherished by God] of mine,egō do fleepheugō▸ [run away, shun or avoid] fromapo [away from, moving away] <the>ho idolatry.eidōlolatreia [worshiping false gods or images, giving devotion to]
| Greek | English | Parsing |
|---|---|---|
| Διόπερ, | Therefore, | Conjunction |
| ἀγαπητοί | beloved | Adjective, vocative, plural |
| μου, | of mine, | Personal pronoun, first person, genitive |
| φεύγετε | do flee | Verb, present, active |
| ἀπὸ | from | Preposition |
| τῆς | <the> | Article, genitive, singular |
| εἰδωλολατρίας. | idolatry. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore, my beloved, flee from idolatry. |
| KJV | Wherefore, my dearly beloved, flee from idolatry. |
| ASV | Wherefore, my beloved, flee from idolatry. |
| YLT | Wherefore, my beloved, flee from the idolatry; |
| WEB | Therefore, my beloved, flee from idolatry. |
| BBE | For this cause, my dear brothers, give no worship to false gods. |
Where they part company is φεύγετε — see How Translations Differ.
The verse consists of a single main clause, making it direct and clear in its command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbφεύγω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Corinthians 10:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Warnings Against Idolatrygenerated
1 Corinthians 10:14 is a directive from Paul to the Corinthian church, reminding them of the dangers of idolatry. This verse follows a discussion about temptation, where Paul reassures them that God provides a way out of every temptation. The call to flee from idolatry is a serious admonition to avoid the worship of false gods, which can lead to spiritual downfall. This theme resonates with the broader biblical narrative that emphasizes fidelity to God over all else, as seen in passages like Exodus 20:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 12:19 | Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: “Vengeance is Mine; I will repay, says the Lord.” |
| 2 | 2 Corinthians 7:1 | Therefore, beloved, since we have these promises, let us cleanse ourselves from everything that defiles body and spirit, perfecting holiness in the fear of God. |
| 3 | 2 Corinthians 11:11 | Why? Because I do not love you? God knows I do! |
| 4 | 2 Corinthians 12:15–19 | And for the sake of your souls, I will most gladly spend my money and myself. If I love you more, will you love me less? |
| 5 | Philippians 4:1 | Therefore, my brothers, whom I love and long for, my joy and crown, that is how you must stand firm in the Lord, my beloved. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — φεύγετε, pheugōgenerated
The verb φεύγω (pheugō) means to flee or escape, and it is an imperative form, indicating a strong command. It can refer to both physical flight and metaphorical avoidance, such as shunning sin or false worship.
This word appears in various contexts throughout the New Testament, often relating to escaping danger or avoiding moral pitfalls. The urgency of the command to flee suggests a serious threat, in this case, the dangers associated with idolatry.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads, 'Therefore, my beloved, flee from idolatry.' The KJV and ASV use 'Wherefore, my dearly beloved, flee from idolatry,' which maintains the same meaning but with a different phrasing.
The YLT adds a definite article, saying 'the idolatry,' while the WEB and BBE align closely with the BSB. The variations primarily occur in the introductory phrase, but all agree on the imperative to flee from idolatry.
Sentence Structuregenerated
The main verb of the verse is φεύγετε, do flee, which is in the imperative mood, commanding the audience to take action. The structure is straightforward, with the subject being implied as 'you' and the object being 'from idolatry.'
The sentence is a single independent clause, making it direct and emphatic. The use of 'my beloved' serves to address the audience affectionately, reinforcing the personal connection Paul has with them.
Septuagint Backgroundgenerated
In the Septuagint, the word ἀγαπητοί (agapētos), meaning 'beloved', appears in verse 13. It is used to render the Hebrew word יָחִיד (yachid), which conveys the sense of being 'only' or 'solitary'. This choice emphasizes a close and cherished relationship, suggesting that the audience is deeply valued.
The verb φεύγετε (pheugō), meaning 'do flee', occurs in 79 verses in the LXX and corresponds to the Hebrew נוּס (nus), which also means 'flee' or 'escape'. This connection reinforces the urgency and necessity of fleeing from idolatry, indicating a strong imperative to avoid danger.
In plain words — the whole versegenerated
1 Corinthians 10:14 advises believers to run away from idolatry. Paul calls the Corinthians 'beloved' and emphasizes the importance of avoiding the worship of false gods, reminding them of their relationship with God.
Frequently Asked Questionsgenerated
To flee from idolatry means to actively avoid worshiping false gods or engaging in practices that take the place of devotion to the true God.
Paul uses 'beloved' to express his affection and concern for the Corinthians, reminding them of their valued relationship in Christ.
This verse follows a discussion on temptation, emphasizing that believers should avoid anything that could lead them away from their devotion to God.
Idolatry today can include anything that takes precedence over God, such as materialism, fame, or even unhealthy relationships.
Reflection Questionsgenerated
- What are some ways I can actively flee from idolatry in my own life?
- How does understanding my identity as 'beloved' affect my relationship with God?
- In what areas of my life do I feel tempted to worship something other than God?
- How can I encourage others to avoid idolatry and remain faithful to God?
The early church on this verse — how the Fathers read it
The early church Fathers provide insight into the significance of fleeing from idolatry, emphasizing the seriousness of this command.
When the apostle says: “Flee from the worship of idols,” he means idolatry whole and entire. Look closely at a thicket and see how many thorns lie hidden beneath the leaves!Early Church Fathers on 1 Corinthians 10 →
Thus the crown also is made out to be an offering to idols; for with this ceremony, and dress, and pomp, it is presented in sacrifice to idols, its originators, to whom its use is specially given over, and chiefly on this account,Early Church Fathers on 1 Corinthians 10 →
"Wherefore, my brethren, flee from idolatry." Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed.Early Church Fathers on 1 Corinthians 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 10:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore, my dearly beloved,.... Some copies add, "brethren"; as do the Complutensian edition, and Ethiopic version; all which endearing epithets are used to persuade to attend to the exhortation
Read John Gill on 1 Corinthians 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore, my dearly beloved, flee from idolatry. Resuming 1 Corinthians 10:7; 1 Corinthians 8:9-10. Flee. Do not tamper with it by doubtful acts, as eating idol meats on the plea of Christian liberty.
Read Robert Jamieson on 1 Corinthians 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe apostle would have them avoid all sin, but idolatry more especially, keeping at the utmost distance imaginable from that, being of all sins in its kind the greatest transgression; upon which account it is often in Scripture compared to whoredom. Though we ought to be afraid of and to decline all sin; yet as God hath revealed his wrath against any particular sin more than other, so every good Christian is obliged more to detest and abhor that sin. How the Corinthians were concerned in this caution, we shall read afterwards, . For though idolatry be properly where the failure is in the ultimate or mediate object of our worship, and the creature is made either the ultimate term of our…
Read Matthew Poole on 1 Corinthians 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments14 Wherefore, my dearly beloved, flee from idolatry. Ver. 14. Flee from idolatry] He calleth their sitting at the idol’ s feasts, though without intent of honouring the idol, by the name of idolatry; because, 1. Hereby they yielded a tacit consent to that sin. 2. Petty matters pave a causey for the greater.
Read John Trapp on 1 Corinthians 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Wherefore, my dearly beloved, flee from idolatry.—These words show that through all the previous argument and warning the writer had in view the particular dangers arising from their contact with the heathen world, and especially the partaking in the sacrificial feasts. Not because they were enemies, but because they are his “beloved” he had written thus to them. Because God is a faithful God—because He makes it possible for you to escape these dangers and sins—flee from idolatry. Do not be trying how near you can get to it, but rather how far you can get from it.
Read Charles John Ellicott on 1 Corinthians 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Therefore - flee from idolatry.] This is a trial of no great magnitude; to escape from so gross a temptation requires but a moderate portion of grace and circumspection.
Read AdamClarke on 1 Corinthians 10 →CambridgeThe Cambridge Bible for Schools and Colleges14. Wherefore, my dearly beloved, flee from idolatry] A return to the main argument in ch. 8. An idol is nothing, and meats offered to idols are nothing; but idolatry is a deadly sin, and so also is whatever tends to promote it.
Read Cambridge on 1 Corinthians 10 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore - In view of the dangers and temptations that beset you; in view of your own feebleness and the perils to which you would be exposed in the idol temples, etc.
Read Albert Barnes on 1 Corinthians 10 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Therefore, my beloved, flee from idolatry.
Therefore, my beloved, flee from idolatry.
Therefore, my beloved, flee from idolatry.
So then, my dear friends, flee from idolatry.
Tyndale line
Wherefore, my dearly beloved, flee from idolatry.
Wherefore, my beloved, flee from idolatry.
Wherefore, my beloved, flee from idolatry.
Wherefore, my dearly beloved, flee from idolatry.
Wherefore my beloued, flee from idolatrie.
Strictly literal
Wherefore, my beloved, flee from idolatry.
Wherefore, my beloved, flee from the idolatry;
For this reason, my beloved, flee from the idolatry;
Therefore, my loved ones, run away from idolatry.
From the Latin
Wherefore, my dearly beloved, fly from the service of idols.
Simplified
So my good friends, stay away from idol worship.
For this cause, my dear brothers, give no worship to false gods.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Propter quod, carissimi mihi, fugite ab idolorum cultura :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܛܠ ܗܢܐ ܚܒܝܒܝ ܥܪܘܩܘ ܡܢ ܦܘܠܚܢܐ ܕܦܬܟܪܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
The standard critical text of the New Testament.
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
The previous edition, still widely cited.
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
The Society of Biblical Literature edition, freely licensed.
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
The edition that turned scholarship toward the earliest manuscripts.
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
An independent critical text built from the oldest witnesses then known.
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
A recent critical edition following documentary evidence closely.
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
The reading of the majority of surviving manuscripts.
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 10:14
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word διόπερ (dioper) is a conjunction formed from διό and the enclitic πέρ, meaning 'for this very reason' or 'wherefore.' It appears in the New Testament, specifically in 1 Corinthians 8:13 and 10:14. The entries consistently describe its inferential use, with no significant disagreement noted among the lexicons.
** διό-περ conjunct. (διό, q.v., strengthened by πέρ),
[in LXX: Jth 8:17; II Mac 5 * ;]
for which very reason: I Co 8:13 10:14.†
διό-περ, conjunction, (fr. διό and the enclitie particle πέρ [q- v-]), [fr. Thue. down]; on which very account, ΓΑ. V. wherefore],: 1 Co. viii. 13 [Treg. διό περ]; x. 14; xiv. 13 where L T Tr WH διό.
διόπερ. P Flor III. 382% (A.p, 222--3) διόπερ θαυμάσας αὐτοῦ τὴ]ν ἀνυπέρβλητον τόλμ[αν καὶ] ἐπήρειαν καὶ ἀνομίαν, οὐκ ἡσύχασα κτλ, P Fay 201} (imperial edict—iiifiv A.D.) διόπερ ἴστωσαν ἅπαντες ἐν ταῖς πόλεσιν ἁπάσαις κτλ.
διόπερ (dioper) — for.
Included with: διό,
conjunction, for δι᾽ ὅ, wherefore, on which account, [Refs 5th c.BC+]; διὸ καί, διὸ δὴ καί, [Refs διόπερ [Refs 5th c.BC+]
διόπερ
dioper
from 1352 and 4007; on which very account:--wherefore.
see GREEK for 1352
see GREEK for 4007
διόπερ
Cj.
wherefore
διόπερ dioper 2x
inferential conj., on this very account, for this very reason, wherefore, 1 Cor. 8:13; 10:14*
διόπερ dio/perconjδι᾽ ὅπερ, = διό, Thuc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
διόπερ καὶ ὅτε ἐκβάλλεται τοῦ παραδείσου, τὰς αὐτὰς κλήσεις παρείληφε, λέγει γάρ·
διόπερ ἐκεῖθεν ἄρας ὁ Τρύφων εἰς τὴν κοίλην ἀφικνεῖται Συρίαν, σπουδῇ τε εἰς τὴν Γαλαδῖτιν ἐμβαλὼν τόν τε Ἰωνάθην ἀποκτείνας αὐτόθι καὶ ταφῆναι κελεύσας αὐτὸς εἰς τὴν Ἀντιόχειαν ὑπέστρεψεν.
του ἔτους Καίσαρος διόπερ … ρεμενος μόγις τὴν … πορίσασθαι τροφήν. διὸ ἀξιῶ, ἐὰν φαίνηται, καταχωρισθῆναι τὸ ὑπόμνημα
ἐκυρώθη ὑπὸ Κορελλιανοῦ … … το … ὁμοίως καὶ καθʼ ἕκαστον … … υ διόπερ μέχρι σήμερον εν … … οι πέντε καὶ δέκα αὐτῶν τον … … ηγοροῦμεν
Ὀφελλιανῶι τῶι … ἀδελφῶι … πάντες ἴσασιν … … … … εις. διόπερ ἐπιστέλλω σοι ὑπὲρ Διογένους … εω … ος, ἀδελφιδοῦ ὄντος ἀναγκαιοτάτου μοι φίλου, ἀνδρὸς
The Greek word ἀγαπητός (*agapetos*) means 'beloved' or 'dear,' derived from the verb ἀγαπάω (*agapaō*). It is used in the New Testament to describe Jesus as beloved by God (e.g., Mt 3:17) and to refer to Christians as beloved among one another (e.g., Ro 1:7). The word also appears in various forms of address, highlighting its affectionate connotation.
ἀγαπητός, -ή, -όν
(< ἀγαπάω),
[in LXX chiefly for יָתִיד, יָדִיד;]
beloved (v. M, Pr., 221);
by God: of Christ, Mt 3:17; of men, Ro 1:7;
by Christians, of one another: I Co 4:14; freq. as form of address, I Co 10:14; opp. to ἐχθρός, Ro 11:28 (v. AR, Eph., 229; Cremer, 17; MM, VGT, s.v.).
ἀγαπητός, τή, -dv, (ἀγαπάω), beloved, esteemed, dear, favorite; (opp. to ἐχθρός, Ro. xi. 28): 6 vids μου (τοῦ Θεοῦ) ὁ ἀγαπητός, of Jesus, the Messiah, Mt. 111. 17 "Ayap fhere WH mrg. take ὁ dy. absol., connecting it with what follows]; xii. 18; xvii. 5; Mk. i. 11; ix. 7; Lk. iii. 22; ix. 35 (where Lmrg. T Tr WH ὁ ἐκλελεγμένος) ; 2 Pet. i. 17, cf. Mk. xii. 6; Lk. xx. 13; [cf. Ascensio Isa. (ed. Dillmann) vii. 23 sq.; viii. 18, 25,ete.]. dyaπητοὶ Θεοῦ [W. 194 (182 sq.) ; B. 190 (165)] is applied to Christians as being reconciled to God and judged by him to be worthy of eternal life: Ro. i. 7, οἵ. xi. 28; 1 Th. i. 4; Col. iii. 12, (Sept., Ps. lix. (Ix.) 7; evii. (eviii.) 7; exxvi. (exxvii.) 2, ἀγαπητοί σου and αὐτοῦ, of pious Israelites). But Christians, bound together by mutual love, are ἀγαπητοί also to one another (Philem. 16; 1 Tim. vi. 2); hence they are dignified with this epithet…
Read the full entry →ἀγαπητός. For the use of this characteristic NT designation in the Christian papyri, see for example the address of the muchdiscussed letter of Psenosiris P Grenf II. 73 (late iii/a.p.) (= Selections, p. 117), ᾿Απόλλωνι πρεσβυτέρῳ ἀγαπητῷ ἀδελφῷ ἐν K(upl)w χαίρειν. So P Lond 417} (c. Α.1.. 346) (ΞΞ 11. p. 299, Sevectéons, Ὁ. 123), P Heid 67 (iv/a.D.) (= Selections, p. 125) α΄. The word is also found in a horoscope of A.D. 20-50 addressed to a certain Tryphon—P Oxy II. 235°, Τρύφων ἀγᾳπετέ : he may of course have been a Jew— see on the fem. T'pvpatwa below.
ἀγαπητός (agapētos) — beloved.
ἀγαπ-ητός, ή, όν,
Doric dialect ἀγαπ-ᾱτός, ά, όν, that wherewith one must be content [Refs], hence of only children, μοῦνος ἐὼν ἀ.[NT+8th c.BC+]; ἀγαπητός· μονογενής, [Refs 4th c.BC+]
2. to be acquiesced in (as the least in a choice of evils), [Refs 5th c.BC+] —hence, ἀγαπητόν [ἐστι] one must be content, εἰ.., ἐάν.. [Refs 5th c.BC+]; with infinitive, [Refs]
II. of things, desirable, ἤθη[Refs 5th c.BC+]
II.2. of persons, beloved, ἀδελφὲ ἀγαπητέ[LXX]: in letters, as a term of address, [NT]
III. adverb -τῶς gladly, contentedly, [Refs 5th c.BC+]
III.2. just enough to content one, barely, scarcely, [Refs 5th c.BC+]
ἀγαπητός
agapetos
from 25; beloved:--(dearly, well) beloved, dear.
see GREEK for 25
ἀγαπητός, ή, όν
Adj
loved, beloved
ἀγαπητός agapētos 61x
beloved, dear; worthy of love
ἀγαπητός verb. adj. ἀγαπάω, beloved, of an only son, Hom., Dem.
of things, worthy of love, loveable, dear, Plat., etc.
to be acquiesced in (as the least in a choice of evils), ἀγαπητόν [ἐστι] one must be content, εἰ.., ἐάν.., id. Plat., Xen., etc.
adv. -τῶς, cheerfully, contentedly, Plat., Dem., etc.
just enough to content one, only just, barely, scarcely, Plat.
Adj-VPM — Adjective · vocative · plural · masculinevocative — the one being addressed.
Agrees with anything else marked plural masculine.
A-VPM Part of Speech: Adjective Case: Vocative Number: Plural Gender: Masculine
be-luv'-ed, be-luv'-d' (agapetos): A term of affectionate endearment common to both Testaments; in the Old Testament found, 26 out of 42 times, in Solomon's So of Love. Limited chiefly to two Heb words and their derivatives: 'ahebh, "to breathe" or "long for," hence, to love, corresponding to the New Testament, agapao, "to prefer," i.e. a love based on respect and benevolent regard; dodh, "love," chiefly love between the sexes, based on sense and emotion, akin to phileo (Latin amare). Used occasionally, in their nobler sense, interchangeably, e.g. the former of a husband's love for his wife (De 21:15,16); twice of a lover (So 1:14,16), thus lifting the affection of the So of Solomon out of mere amorousness into the realm of the spiritual and possibly Messianic. Both words used of…
61 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 61 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 13 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀγαπητὸν οὖν ἐστιν ἀντιβῆναι καὶ μαχέσασθαι τῷ γένει τῆς ἐπιθυμίας.
νῦν γὰρ ἔστιν ἀνδρείως ἀγωνισαμένοις τὴν ἐλευθερίαν ἀπολαβεῖν, ἣν καὶ διʼ αὐτὴν ἅπασιν ἀγαπητὴν οὖσαν ὑμῖν ὑπὲρ ἐξουσίας τοῦ θρησκεύειν τὸ θεῖον ποθεινοτέραν εἶναι συμβέβηκεν.
Ταῦτα, ἀγαπητοί, οὐ μόνον ὑμᾶς νουθετοῦντες ἐπιστέλλομεν, ἀλλὰ καὶ ἑαυτοὺς ὑπομιμνήσκοντες: ἐν γὰρ τῷ αὐτῷ ἐσμὲν σκάμματι, καὶ ὁ αὐτὸς ἡμῖν ἀγὼν ἐπίκειται.
r τῷ ἀγαπητῷ ἀδελφῷ … Σανσνῶτι καὶ Ἀπο … τοῦ ἀδελφοῦ
r,ctr τῷ ἀγαπητῷ ἀδελφῷ ἄπα Παιηοῦ καὶ Παταβεὶτ πρεσβυτέροις Καλλιστος ἐν κυρίῳ θεῷ χαίρειν. γινώσκειν ὑμᾶς θέλομεν
r,ctr τοῖς παναγίοις ἀγαπητοῖς καὶ γλυκυτάτοις Παιηοῦτι πρεσβυτέρῳ καὶ Διοσκόρῳ καὶ Ἱέρακι καὶ … καὶ ἄπα Σουροῦ καὶ
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
Mine
The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, “He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.” These words illustrate ancient mining operations.
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
φεύγω (pheugo) means to flee or escape, both literally and metaphorically. It is used in various contexts in the New Testament, such as fleeing from danger or shunning vices. The word can be combined with prepositions to indicate direction or the object of flight. Notably, Abbott-Smith mentions its use in Matthew 8:33 and 26:56, while Thayer's entry emphasizes its metaphorical applications in avoiding sin.
φεύγω
[in LXX chiefly for נוּס, also for בּרח, etc. ;]
to flee from or away, take flight: absol., Mt 8:33 26:56, Mk 5:14 14:50, Lk 8:34, Jo 10:12, Ac 7:29; seq. εἰς, Mt 2:13 10:23 24:16 (WH, txt.), Mk 13:14, Lk 21:21, Re 12:6; ἐπί, c. acc. loc., Mt 24:16 (WH, mg.); ἐκ, Ac 27:30; ἀπό, c. gen. loc. (cl.), Read the full entry →
φεύγω ; fut. φεύξομαι ; 2 aor. ἔφυγον ; fr. Hom. down; Sept. for 033 and m3; to 7166, 1. 6. a. to flee away, seek safety by flight: absol., Mt. viii. 33; xxvi. 56; Mk. v. 14; xiv. 50; Lk. viii. 34; Jn. x. 12, [13 (here GT Trtxt. WH om. L Trmrg. br. the cl.)]; Acts vii. 29; foll. by εἰς with an ace. of the place, Mt. ii. 13; x. 23; [xxiv. 16, here RG TWH ore. ἐπί]; Mk. xiii. 14; Lk. xxi. 21; [Jn. vi. 15 Tdf.]; Rev. xii. 6; foll. by ἐπί with an acc. of the place, Mt. xxiv. 16 [here L Tr WH txt. eis]; ἐκ τοῦ πλοίου, Acts xxvii. 30; foll. by ἀπό with a gen. of the place, in a purely local sense, to leave by fleeing, as in Grk. writ. (cf. W. 223 (210); [B.§ 131, 1]), Mk. xvi. 8; by ἀπό with a gen. of the pers. inspiring fear or threatening danger (after the Hebr.), Jn. x. 5; Jas. iv. 7; poetically, φεύξεται aw αὐτῶν ὁ θάνατος, death shall flee from them, opp. to ζητήσουσι θάνατον, Rev. ix.…
Read the full entry →φεύγω, “‘flee,”’ “escape”: Preisigke 675718 (B.c. 249-8) κατελάβομεν δὲ τὸν ᾿Ατφεῦν πεφευγότα, P Oxy II. 295" (c. A.D. 35) γίνωσκε ὅτι Σέλευκος ἐλθὼν ὧδε πέφευγε, “I must tell you that Seleucus came here and has fled” (Edd.), 26. XIT. 14158 (late iii/a.p.) ἵν]α μὴ φεύγωσιν, ‘lest they run away,” to avoid a certain duty laid upon them, P Grenf 11,
φεύγω (pheugō) — to flee.
φεύγω,
[Refs 8th c.BC+]infinitive φευγέμεν, φευγέμεναι, [Refs]; imperfect ἔφευγον [Refs 8th c.BC+]: future φεύξομαι [Refs 8th c.BC+]; also φευξοῦμαι in [Refs 5th c.BC+] (but uncertain where found in Attic dialect Prose, [Refs 5th c.BC+]; φευξεῖται is uncertain reading in [Refs 4th c.BC+]; future active ἐκ-φεύξω only late, variant in [Refs 5th c.BC+]aorist ἔφῠγον, Ionic dialect φύγεσκον [Refs 8th c.BC+]: perfect πέφευγα [Refs 5th c.BC+]; optative πεφεύγοι [Refs 8th c.BC+], participle πεφευγότες [Refs 8th c.BC+]; participle perfect passive πεφυγμένος in active sense, [Refs 8th c.BC+]; Epic dialect πεφυζότες (compare φύζα) [Refs 8th c.BC+]; Aeolic dialect πεφύγγων, see at {φυγγάνω}:—middle, μὴ φεύγησθε Anon.Hist. in [Refs]aorist 1 δια-φεύξασθαι Decrees [Refs 5th…
Read the full entry →φεύγω
pheugo
apparently a primary verb; to run away (literally or figuratively); by
implication, to shun; by analogy, to vanish:--escape, flee (away).
φεύγω
v.
I flee, escape, shun
φεύγω pheugō 29x
absol. to flee, take to flight, Mt. 2:13; 8:33; to shrink, stand fearfully aloof, 1 Cor. 10:14; to make escape, Mt. 23:33; trans. to shun, 1 Cor. 6:18; 1 Tim. 6:11; 2 Tim. 2:22; to escape, Heb. 11:34
φεύγω Root ΦΥΓ φύζα perfect passive participle πεφυγμένος has active meaning. to flee, take flight, run away, Il.;—with Preps., φ. ἀπό or ἔκ τινος Hom., etc.; rarely c. gen. only, πεφυγμένος ἦεν ἀέθλων Od.:—c. acc. cogn., φεύγειν φυγήν Eur.; (so, φυγῆι φ. Plat.); φ. τὴν παρὰ θάλασσαν (sc. ὁδόν) to flee toward the sea, Hdt.
the pres. and imperf. properly express the endeavour to flee: hence the part. φεύγων is added to the compd. Verbs ἀποφεύγω, ἐκφεύγω, προφεύγω, to distinguish the attempt from the accomplishment, βέλτερον, ὡς φεύγων προφύγηι κακὸν ἠὲ ἁλώηι it is better that one should flee and escape than stay and be caught, Il.; φεύγων ἐκφ. Hdt., etc.
Read the full entry →Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
fle.
See FLY.
30 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 29 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 79 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
λεκτέον οὖν ὅτι ὁ μὲν καταποντούμενος ὁ Αἰγύπτιός ἐστι τρόπος, ὅς, κἂν φεύγῃ, ὑπὸ τὸ ὕδωρ τουτέστιν ὑπὸ τὴν φορὰν τῶν παθῶν φεύγει, ὁ δὲ πίπτων ἱππεὺς εἰς τὰ ὀπίσθια οὐκ ἔστι τῶν φιλοπαθῶν·
τοῦ θεοῦ δʼ εἰς τὸν κῆπον ἐλθόντος ὁ μὲν Ἄδαμος πρότερον εἰς ὁμιλίαν αὐτῷ φοιτῶν συνειδὼς αὑτῷ τὴν ἀδικίαν ὑπεχώρει, τὸν δὲ θεὸν ἐξένιζε τὸ πραττόμενον καὶ τὴν αἰτίαν ἐπυνθάνετο, διʼ ἣν πρότερον ἡδόμενος τῇ πρὸς αὐτὸν ὁμιλίᾳ νῦν φεύγει ταύτην καὶ…
ζῆλος φυγεῖν ἠνάγκασεν Μωϋσῆν ἀπὸ προσώπου Φαραὼ βασιλέως Αἰγύπτου ἐν τῷ ἀκοῦσαι αὐτὸν ἀπὸ τοῦ ὁμοφύλου: Τίς σε κατέστησεν κριτὴν ἢ δικαστὴν ἐφ̓ ἡμῶν;
παρὰ Λύκτου τοῦ Ἀπυήιος τῶν σῶν γεωργῶν· ἔγω παρέμεινα ἐν τῇ κώμῃ μὴ βουλόμενος φυγεῖν … … ων δημοσίων γεωργῶν ὅπως μὴ καὶ οἱ λοιποὶ ἀνάστατοι γένωνται
τῶι ἡγεμόνι, ὅτι δοῦλος ἐκείνου ὁ τῆς παιδίσκης μου υἱὸς α … υ … ἔφυγεν αὐτῶι ὁ ἡγεμὼν … ἐστιν ου
Κέρτῳ. εὔχομαί σε ἰσχύειν. περὶ Πτολλαρίωνος ἡ μήτηρ μέμφεται. οὐκ ἐμοὶ λαλεῖ, ἀλλὰ καὶ φεύγει με ἐὰν ἴδῃ, ἀλλὰ τοῖς ἐμοῖς ἀπομέμφεται αὐτόν. ἐγὼ ἐπιτιμῶ Πτολλαρίωνι· λέγει μοι
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 647 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word εἰδωλολατρία (i.e., *eidololatria*) means 'idolatry' and is composed of εἴδωλον (idol) and λατρεία (worship). It refers to the worship of false gods and is mentioned in the New Testament in several contexts, including 1 Corinthians 10:14 and Galatians 5:20. The term can also imply the worship of material wealth.
*† εἰδωλο-λατρία (-εία, Rec.), -ας, ἡ
(< εἴδωλον, λατρεία),
idolatry: I Co 10:14, Ga 5:20, Col 3:5; pl. (Bl, §32, 6), I Pe 4:3 (Cremer, 390).†
εἰδωλο-λατρεία [-rpia WH; see I, ¢], -as, 7, (εἴδωλον, 4: v., and λατρεία), (Tertull. al. idololatria), the worship of false gods, idolatry: Gal. ν. 20; used of the formal sacrificial feasts held in honor of false gods, 1 Co. x. 14; of avarice, as a worship of Mammon [q. v. ], Col. iii. 5 [Bp. Lehtft. ad loc. ]; in plur., the vices springing from idolatry and peculiar to it, 1 Pet. iv. 8. (Ecel. writ. [ef. W. 26].)
εἰδωλολατρεία (eidōlolatreia) — idolatry.
εἰδωλο-λατρία, ἡ,
idolatry, [NT]
εἰδωλολάτρία
eidololatreia
from 1497 and 2999; image-worship (literally or
figuratively):--idolatry.
see GREEK for 1497
see GREEK for 2999
εἰδωλολατρεία, ας, ἡ
n.f.
worship or service of an image
εἰδωλολατρία eidōlolatria 4x
idolatry, worship of idols, 1 Cor. 10:14; Gal. 5:20; Col. 3:5; 1 Pet. 4:3*
εἰδωλολατρεία εἰδωλολατρεία, ἡ, idolatry, NTest.
from εἰδωλολάτρης
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
i-dol'-a-tri (teraphim, "household idols," "idolatry"; eidololatreia): There is ever in the human mind a craving for visible forms to express religious conceptions, and this tendency does not disappear with the acceptance, or even with the constant recognition, of pure spiritual truths (see IMAGES). Idolatry originally meant the worship of idols, or the worship of false gods by means of idols, but came to mean among the Old Testament Hebrews any worship of false gods, whether by images or otherwise, and finally the worship of Yahweh through visible symbols (Ho 8:5,6; 10:5); and ultimately in the New Testament idolatry came to mean, not only the giving to any creature or human creation the honor or devotion which belonged to God alone, but the giving to any human desire a precedence over God's will (
Idolatry
Image-worship or divine honour paid to any created object. Paul describes the origin of idolatry in Rom. 1:21-25: men forsook God, and sank into ignorance and moral corruption (1:28).
The forms of idolatry are, (1.) Fetishism, or the worship of trees, rivers, hills, stones, etc.
(2.) Nature worship, the worship of the sun, moon, and stars, as the supposed powers of nature.
(3.) Hero worship, the worship of deceased ancestors, or of heroes.
In Scripture, idolatry is regarded as of heathen origin, and as being imported among the Hebrews through contact with heathen nations. The first allusion to idolatry is in the account of Rachel stealing her father’s teraphim (Gen. 31:19), which were the relics of the worship of other gods by Laban’s progenitors “on the other side of the…
strictly speaking denotes the worship of deity in a visible form, whether the images to which homage is paid are symbolical representations of the true God or of the false divinities which have been made the objects of worship in his stead. I. History of idolatry among the Jews. --The first undoubted allusion to idolatry or idolatrous customs in the Bible is in the account of Rachel’s stealing her father’s teraphim. (Genesis 31:19) During their long residence in Egypt the Israelites defiled themselves with the idols of the land, and it was long before the taint was removed. (Joshua 24:14; Ezekiel 20:7) In the wilderness they clamored for some visible shape in which they might worship the God who had brought them out of Egypt.…
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πρὸ τοῦ ἡμᾶς πιστεῦσαι τῷ θεῷ ἦν ἡμῶν τὸ κατοικητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενές, ὡς ἀληθῶς οἰκοδομητὸς ναὸς διὰ χειρός, ὅτι ἦν πλήρης μὲν εἰδωλολατρείας καὶ ἦν οἶκος δαιμονίων διὰ τὸ ποιεῖν, ὅσα ἦν ἐναντία τῷ θεῷ,
ἐπειδὴ ὁδηγεῖ εἰς τὴν εἰδωλολατρίαν, μηδὲ ἐπαοιδὸς μηδὲ μαθηματικὸς μηδὲ περικαθαίρων, μηδὲ θέλε αὐτὰ βλέπειν: ἐκ γὰρ τούτων ἁπάντων εἰδωλολατρία γεννᾶται.