1 Corinthians 10:25 — Word Study
N1904Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
BSAEverythingpas <the>ho inen the meat marketmakellon△ [public, shambles, provision market] being soldpōleō▸ [that is being sold, available for purchase] do eatesthiō▸ [anything, whatsoever] nothingmēdeis [not, never] inquiringanakrinō▸ [asking no question, making no inquiry] on account ofdia [because of, for the sake of] <the>ho conscience;suneidēsis [moral awareness, inner sense of right and wrong]
| Greek | English | Parsing |
|---|---|---|
| Πᾶν | Everything | Adjective, accusative, singular |
| τὸ | <the> | Article, accusative, singular |
| ἐν | in | Preposition |
| μακέλλῳ | the meat market | Noun, dative, singular |
| πωλούμενον | being sold | Verb, present, passive |
| ἐσθίετε | do eat | Verb, present, active |
| μηδὲν | nothing | Adjective, accusative, singular |
| ἀνακρίνοντες | inquiring | Verb, present, active |
| διὰ | on account of | Preposition |
| τὴν | <the> | Article, accusative, singular |
| συνείδησιν· | conscience; | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Eat anything sold in the meat market without raising questions of conscience, |
| KJV | Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: |
| ASV | Whatsoever is sold in the shambles, eat, asking no question for conscience’ sake; |
| YLT | Whatever in the meat-market is sold eat ye, not inquiring, because of the conscience, |
| WEB | Whatever is sold in the butcher shop, eat, asking no question for the sake of conscience, |
| BBE | Whatever meat may be had at the public market, take as food without question of right or wrong; |
Where they part company is μακέλλῳ — see How Translations Differ.
The sentence consists of a main clause with a clear directive and an adverbial clause that describes how to carry out the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἀνακρίνω
verbπωλέω
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the New Testament — a word chosen on purpose.
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 10:25
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 — Guidance on Eating and Consciencegenerated
1 Corinthians 10:25 advises Christians to eat anything sold in the meat market without raising questions of conscience. This instruction is part of Paul's broader teaching on how to navigate issues of food and idolatry, emphasizing that believers should prioritize love and the well-being of others over personal scruples. The surrounding verses stress the importance of not seeking one's own good but the good of others, as seen in verse 24.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 14:14 | I am convinced and fully persuaded in the Lord Jesus that nothing is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. |
| 2 | 1 Timothy 4:4 | For every creation of God is good, and nothing that is received with thanksgiving should be rejected, |
| 3 | Titus 1:15 | To the pure, all things are pure; but to the defiled and unbelieving, nothing is pure. Indeed, both their minds and their consciences are defiled. |
| 4 | 1 Corinthians 10:27–29 | If an unbeliever invites you to a meal and you want to go, eat anything set before you without raising questions of conscience. |
| 5 | 1 Corinthians 8:7 | But not everyone has this knowledge. Some people are still so accustomed to idols that they eat such food as if it were sacrificed to an idol. And since their conscience is weak, it is defiled. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — ἀνακρίνοντες, anakrinōgenerated
The word ἀνακρίνω (i.e., *anakrinō*) means to investigate or examine closely. It is a present active participle, indicating an ongoing action of questioning or scrutinizing.
In this context, Paul instructs believers not to engage in such inquiries regarding the meat they consume, suggesting that they can eat freely without concern for the source of the meat.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Eat anything sold in the meat market without raising questions of conscience.' This is consistent across several translations, including the KJV and ASV, which use 'shambles' to describe the meat market.
However, variations arise in the rendering of the Greek word for 'do eat.' The BSB uses 'anything,' while the KJV and ASV use 'whatsoever.'
Sentence Structuregenerated
The main verb in the verse is ἐσθίετε, do eat, which governs the action of the sentence. The structure includes a noun phrase as the object, 'anything sold in the meat market,' followed by a participial phrase that describes the manner of eating — 'without raising questions of conscience.'
The sentence is straightforward, with a clear directive from Paul, emphasizing the imperative nature of the command to eat without inquiry.
Septuagint Backgroundgenerated
The Greek word πωλούμενον (pōleō), meaning "being sold," is used in this verse and corresponds to the Hebrew word מָכַר (māchar), which also means "sell." This connection emphasizes the act of purchasing meat from the market without hesitation.
The term ἐσθίετε (esthiō), translating to "do eat," aligns with the Hebrew אָכַל (ākhal), meaning "eat." This reinforces the instruction to consume what is available without concern for conscience. Additionally, μηδὲν (mēdeis), meaning "nothing," relates to the Hebrew אַל (al), which serves as a negation, suggesting that there should be no doubts or restrictions.
In plain words — the whole versegenerated
1 Corinthians 10:25 tells believers they can eat any meat sold in the market without worrying about where it came from. Paul emphasizes that they should not question it for the sake of their conscience, focusing instead on the well-being of others.
Frequently Asked Questionsgenerated
It means that believers are free to eat any meat sold without worrying about its origin or whether it was offered to idols, as long as it does not violate their moral awareness.
Paul emphasizes conscience because it reflects a person's moral awareness and can be affected by their understanding of right and wrong, especially in matters of food offered to idols.
This verse illustrates Christian freedom by showing that believers can enjoy their liberty in Christ without being burdened by unnecessary concerns, as long as their actions do not harm others.
Believers should consider the impact of their eating habits on others, especially those who may have a weaker conscience regarding food offered to idols.
Reflection Questionsgenerated
- How can I apply the principle of eating without questioning to other areas of my life?
- What does it mean for me to prioritize the good of others over my own preferences?
- In what situations do I find myself questioning my conscience unnecessarily?
- How can I be more mindful of others' feelings regarding food and choices I make?
The early church on this verse — how the Fathers read it
Early church Fathers reference this verse to discuss the implications of eating meat and the moral considerations involved.
Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. "And if one of the unbelievers call us to a feast, and we determine to go" (for it is a good thing not to mix with the dissolute),Early Church Fathers on 1 Corinthians 10 →
A great argument for another god is the permission to eat of all kinds of meats, contrary to the law. Just as if we did not ourselves allow that the burdensome ordinances of the law were abrogated-but by Him who imposed them,Early Church Fathers on 1 Corinthians 10 →
Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater,Early Church Fathers on 1 Corinthians 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 10:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhatsoever is sold in the shambles,.... the word μακελλον, rendered "shambles", here used, is a Latin word, and is made use of by Latin writers in the same sense as here, for a place where food was sold (i).
Read John Gill on 1 Corinthians 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhatsoever is sold in the shambles, that eat, asking no question for conscience sake: Shambles - butchers' stalls. Asking no question - whether it has been offered to idols or not.
Read Robert Jamieson on 1 Corinthians 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is possible that butchers, before they brought their meat into the market, might offer some part of it to the idol; or it is possible that the priests, who had a share in the beasts offered to idols, or the people that had offered such beasts, who, also had a share returned them, might out of covetousness come and bring’ it to be sold in the market. The apostle directeth the Corinthians in such cases to make no scruple, but eat of it, if it were commonly sold in the shambles; which argued, that the thing in itself, considered nakedly, was not sinful. But yet he would have them in that case ask no questions, whence it came? Or whether it had not been offered to an idol? For the sake of…
Read Matthew Poole on 1 Corinthians 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: Ver. 25. Whatsoever is sold, &c.] A portion of the consecrated flesh was usually sold by the priests, who make their markets of it, as Augustine upon the Romans testifieth.
Read John Trapp on 1 Corinthians 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Whatsoever is sold in the shambles.—Here is the practical application of the principle laid down. When a Christian sees meat exposed for sale in the public market let him buy it and eat it; he need not ask any question to satisfy his conscience on the subject. Some of the meat which had been used for sacrificial purposes was afterwards sold in the markets. The weaker Christians feared lest if they unconsciously bought and ate some of that meat they would become thereby defiled. The Apostle’s view is that when once sent into the public market it becomes simply meat, and its previous use gives it no significance. You buy it as meat, and not as part of a sacrifice. Thus the advice here is…
Read Charles John Ellicott on 1 Corinthians 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Whatsoever is sold in the shambles, that eat] The case to which the apostle refers is simply this; it was customary to bring the flesh of the animal to market, the blood of which had been poured out in sacrifice to an idol; or, taken more particularly, the case was this; one part of the sacrifice was consumed on the altar of the idol: a second part was dressed and eaten by the sacrificer; and a third belonged to the priest, and was often sold in the shambles. To partake of the second share, or to feast upon the sacrifice, St. Paul absolutely forbids, because this was one part of the religious worship which was paid to the idol; it was sitting down as guests at his table, in token…
Read AdamClarke on 1 Corinthians 10 →CambridgeThe Cambridge Bible for Schools and Colleges25. Whatsoever is sold in the shambles] This and the two following verses are directed against over-scrupulousness. Some Christians were afraid to buy meat in the public market, lest it might have been offered in sacrifice to an idol. See note on ch. 1 Corinthians 8:1.asking no question for conscience sake] Rather, entering upon no inquiry. This may be interpreted (1) as directing, that no inquiry was to be made, lest the answer should suggest conscientious scruples, or (2) as urging that no conscientious scruples need be felt which should lead to any necessity for making inquiries. The latter is more in accordance with the robust morality of the Apostle, and with the context The conscience…
Read Cambridge on 1 Corinthians 10 →Albert Barnes1798–1870Barnes' Notes on the BibleWhatsoever is sold in the shambles - In the market. The meat of animals offered in sacrifice would be exposed there to sale as well as other meat.
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
Eat anything sold in the meat market without raising questions of conscience,
Whatever is sold in the butcher shop, eat, asking no question for the sake of conscience,
Eat anything sold in the meat market without raising questions of conscience,
Eat anything that is sold in the marketplace without questions of conscience,
Tyndale line
Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:
Whatsoever is sold in the shambles, eat, asking no question for conscience’ sake;
Whatsoever is sold in the shambles, eat, asking no question for conscience sake;
Whatever is sold in the provision market, that eat, asking no question for conscience' sake:
Whatsoeuer is solde in the shambles, eate ye, and aske no question for conscience sake.
Strictly literal
Everything sold in the shambles eat, making no inquiry for conscience sake.
Whatever in the meat-market is sold eat ye, not inquiring, because of the conscience,
Eat whatever is sold in the meat-market, not inquiring, because of the conscience,
You may eat whatever is sold in the market, without questions of conscience.
From the Latin
Whatsoever is sold in the shambles, eat; asking no question for conscience’ sake.
Simplified
Eat whatever is sold in the market without asking questions because of your conscience,
Whatever meat may be had at the public market, take as food without question of right or wrong;
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.
Omne quod in macello venit, manducate, nihil interrogantes propter conscientiam.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܠܡܕܡ ܕܡܙܕܒܢ ܒܡܩܠܘܢ ܗܘܝܬܘܢ ܐܟܠܝܢ ܕܠܐ ܥܘܩܒܐ ܡܛܠ ܬܐܪܬܐ
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.
Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
The standard critical text of the New Testament.
Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
The previous edition, still widely cited.
Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
The Society of Biblical Literature edition, freely licensed.
Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
The edition that turned scholarship toward the earliest manuscripts.
Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
An independent critical text built from the oldest witnesses then known.
Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
A recent critical edition following documentary evidence closely.
Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
The reading of the majority of surviving manuscripts.
Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
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 10:25
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 πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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 most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word μάκελλον (i.e., *makellon*) refers to a meat market or butcher's stall. It is derived from the Latin *macellum* and is noted in 1 Corinthians 10:25. The entries indicate it can also mean a provision shop or slaughterhouse, but there is no significant disagreement among the lexicons regarding its meaning.
*† μάκελλον, -ου, τό (Lat. macellum),
a meat-market: I Co 10:25 (v. Deiss., LAE, 274; MM, xvi).†
μάκελλον, -ov, τό, a Lat. word, macellum [prob. akin to pax-n; Vaniéek p. 687 (cf. Plut. as below) ], a place where meatand other articles of food are sold, meat-market, provision-market, [A. V. shambles]: 1Co. x. 25. (Dio Cass. 61, 18 τὴν ἀγορὰν τῶν ὄψων, τὸ μάκελλον; [Plut. ii. p. 277 ἃ. (quaest. Rom. 54) ].)
μάκελλον. For this NT ἅπ. εἰρ. (1 Cor 107°) see A/agn 1797! (ii/A.D.) | | (A.D. 226-7) (= III. p. 151) μακρὸς πύκτης, ‘a tall boxer.” | The compd. μακροπρόσωπος is common in personal descripTapatpaces τε ποιήσαντα ἐν TH μακέλλῳ παντὸς εἴδους : οἵ. CP Herm I. 127 3 verso® ἐντὸς μακέλλον, and C, and B, ii. 549 (=p. 646) ἡ γερουσία ta ζυγοστάσια πρὸς τῷ μακέλλῳ ἐκ τῶν ἰδίων ποιήσαντα, where the editor notes | | plexion, long-visaged.”’ | pakpvs, ‘far,’ “distant.” that ‘‘ Afakellon here evidently denotes the provision market, ἢ [The ζυγοστάσια was the place where The word is Semitic in Latin macellum. weights were officially tested. | origin (cf. Heb. ΠΟΘ), “ἐ ρῃρίοβαγε ᾽), and appears in [onic and Laconian ; cf. Μάκελλα in Sicily. /um is the most familiar form. But the Lat. mace/- | (vi/A.D.) μακροχρονιεῖν (cf. pakpoxpovitw Deut 172°…
Read the full entry →μάκελλον (makellon) — meat market.
μάκελλον, τό,
enclosure, [Refs 4th c.BC+]:— also μάκελλος, ὁ, [Refs 5th c.BC+]; μάκελος, ὁ, and plural μακέλα, μάκελλα, [Refs 5th c.AD+]
II. μάκελλος, ὁ, = Latin macellum, market, [NT+1st c.BC+]:—hence μακελλάριος, ὁ, = Latin macellarius, [Refs 5th c.BC+]; = laniator, lanio, [Refs]: neuter μακελλάριον, τό, [Refs 6th c.AD+].
μάκελλον
makellon
of Latin origin (macellum); a butcher's stall, meat market or
provision-shop:--shambles.
μάκελλον, ου, τό
n.n.
a meat-market
μάκελλον makellon 1x
meat market, marketplace, slaughter house, 1 Cor. 10:25*
μάκελλον μάκελλον, ου, τό, the meat-market, shambles, NTest.
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
In Greek AGORA, in Latin FORUM, a large open area in many ancient cities, especially of Greece and Rome, having the public market on one side only, the other sides of the are being occupied by temples, theatres, colonnades, courts of justice, baths, and other public structures, the whole square often presenting a magnificent appearance.
Here was the city exchange, the focus to which converged all the lines of public life. Hither laborers resorted in search of employment, Mt 20:3-7, and children to pursue their sports, Lu 7:32. Here the ordinary assemblies of the people were held; here philosophers and statesmen met and debated; here laws were promulgated and news announced; hither men resorted for pleasure as well as for business.
→ (A place for general merchandise)
→ Held at gates
→ See GATES
→ Judgment seat at Ac 16:19
→ Traffic of, in Tyre
Consisted of horses, horsemen, horns, ivory, and ebony, emeralds, purple, embroidered wares, linen, coral, agate, honey, balm, wine, wool, oil, cassia, calamus, lambs, rams, goats, precious stones, and gold, spices, and costly apparel Eze 27:13-25
→ See GATES
1 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.
πωλέω (pōleō) means to sell or barter, derived from a root suggesting trade. It appears in various contexts in the New Testament, such as in Luke 17:28 and Revelation 13:17, often referring to the act of selling goods or property. The lexicons agree on its primary meaning, with no significant disagreement noted.
πωλέω, -ῶ,
[in LXX chiefly for מכר;]
to exchange or barter.
πωλέω, -&; imp. ἐπώλουν; 1 aor. ἐπώλησα ; pres. pass. πωλοῦμαι; (πέλω, πέλομαι, to turn, turn about, [Curtius § 633 p. 470], fr. which [through the noun πωλή; Lod. in Bttm. Ausf. Spr. ii. 57 bot.] πωλοῦμαι, Lat. versor, foll. by εἰς with acc. of place, to frequent a place; ef. the Lat. venio and veneo); fr. Hdt. down; Sept. for 720; prop. to barter, i. 6. to sell: absol. (opp. to ἀγοράζει), Lk. xvii. 28; Rev. xiii. 17; of πωλοῦντες (opp. to of dyopd¢ovres, buyers), sellers, Mt. xxi. 12; xxv.9; Mk. xi. 15; Lk. xix. 45; with acc. of a thing, Mt. xiii. 44; xix. 21; xxi. 12; Mk. x. 21; xi. 15; Lk. [xii. 33]; xviii. 22; xxii. 36; Jn. ii. 14,16; Acts v.1; supply αὐτόν, Acts iv. 37; αὐτά, ib. 34; pass. 1 Co. x. 25; with a gen. of price added, Mt. x. 29; Lk. xii. 6.
πωλέω. From meaning originally ‘‘put up for sale’’ (sendzfo) πωλέω came to mean simply ‘‘sell” (endo). This later sense, which alone is found in the NT, can be fully illustrated from the papyri, e.g. PSI IV. 3567 (B.c. 253-2) οὐθεὶς οὖν ἐν τοῖς τόποις πωλεῖ πρὸς σῖτον, ἀλλὰ πρὸς ἀργύριον, P Ryl LL. 1138 (Δ.1.133) μόλις πάντα τὰ ἐμαυτοῦ πωλήσας ἐδυνήθην πληρῶσαι, “I was with difficulty able to complete this by selling all my property ” (cf. Mk τοῦ), P Oxy III. 49428 (a Will—A.p. 156) ἐξέστω 80 αὐτῆς πωλεῖν καὶ ὑποτίθεσθαι ἃ ἐὰν aipfrat, ‘‘she shall have the right to ell or mortgage on her own authority whatever she chooses, "ἢ 76. VI. 03219 (late ii/A.D.) τὰ χοιρίδια χωρὶς μοῦ μὴ πώλι, “do not sell the young pigs without me,” P Tebt IT. 4215 (iii/A.p.) (= Se/ections, p. 106) θέλις αὐτὸ πωλῆσαι], πώλησον, ‘if you wish to sell it, sell it,” and P Oxy I. 83} (A.D. 327), where an egg-seller…
Read the full entry →πωλέω (pōleō) — to sell.
πωλ-έω,
Ionic dialectimperfect πωλέεσκε [Refs 5th c.BC+]: future -ήσω[Refs 5th c.BC+]; Doric dialect 3rd.pers. plural πωλησεῦντι [Refs 1st c.AD+]: aorist ἐπώλησα [Refs 1st c.AD+]:—passive, future in middle form πωλήσεται [Refs 4th c.BC+] future πεπωλήσεται [Refs 4th c.BC+]: aorist ἐπωλήθην [Refs 5th c.BC+]:—sell or offer for sale, opposed to ὠνεῖσθαι, [Refs 5th c.BC+]; opposed to ἀποδίδοσθαι (of the actual sale), [Refs 5th c.BC+]; μετ᾽ ἀβακίου καὶ τραπεζίου π. ἑαυτόν sell oneself across the counter, [Refs 5th c.BC+] sold at a high price for exportation to Sardis, [Refs 5th c.BC+]; πωλέω οὐδενὸς χρήματος refuse to sell it at any price, [Refs 5th c.BC+]; τὰ σφῶν αὐτῶν μικροῦ λήμματος π. [Refs 4th c.BC+]; ἔρωμαι ὁπόσου πωλε; ask what he wants for it, [Refs 5th c.BC+]; τὴν Ἀσίην πωλῶ πρὸς μύρα[Refs]; π. τινί τι [Refs 5th c.BC+]; τι πρός τινας [Refs 5th…
Read the full entry →πωλέω
poleo
probably ultimately from pelomai (to be busy, to trade); to barter (as
a pedlar), i.e. to sell:--sell, whatever is sold.
πωλέω
v.
I sell
πωλέω pōleō 22x
to sell, Mt. 10:29; 13:44
πωλέω πωλέω,
to exchange or barter goods, to sell or offer for sale, Hdt., attic; c. gen. pretii, ἐς Σάρδις χρημάτων μεγάλων π. to sell at a high price for exportation to Sardis, Hdt.; ἐπώλεε οὐδενὸς χρήματος refused to sell it at any price, id. Hdt.; ἐρέσθαι ὁπόσου πωλεῖ to ask what he wants for it, Xen.; absol., π. πρός τινα to deal with one, Ar.
π. τέλη to let out the taxes, Lat. locare, Aeschin.
to sell, i. e. give up, betray, Dem.:—of persons, to be bought and sold, Ar.
Verb-PPP-ASN — Verb · present · passive · participle · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
V-PPP-ASN Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Accusative Number: Singular Gender: Neuter
22 occurrences in the New Testament, rendered 11 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 22 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 8 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.
οἱ μὲν γὰρ διδόντες, ἀμοιβὴν ἔπαινον ἢ τιμὴν θηρώμενοι, ζητοῦντες χάριτος ἀντίδοσιν, εὐπρεπεῖ δωρεᾶς ὀνόματι κυρίως πρᾶσιν ἐργάζονται, ἐπεὶ καὶ τοῖς πωλοῦσιν ἀνθ’ ὧν ἂν παράσχωσιν ἔθος λαμβάνειν ἐστίν·
Ἰώσηπον δὲ πωλούμενον ὑπὸ τῶν ἐμπόρων ὠνησάμενος Πετεφρὴς ἀνὴρ Αἰγύπτιος ἐπὶ τῶν Φαραώθου μαγείρων τοῦ βασιλέως εἶχεν ἐν πάσῃ τιμῇ καὶ παιδείαν τε τὴν ἐλευθέριον ἐπαίδευε καὶ διαίτῃ χρῆσθαι κρείττονι τῆς ἐπὶ δούλῳ τύχης ἐπέτρεπεν ἐγχειρίζει τε τὴν…
καὶ εἰσοδεύοντας καὶ ἐξοδεύοντας καὶ κατασπῶντας καὶ ἀνοικοδομοῦντας ἐν αὐτοῖς ὡς ἐὰν αἱρῶνται ἔτι πωλοῦντας ὑποτιθέντας ἑτέροις μεταδιοικοῦντας χρωμένους αὐτοῖς καθʼ ὃν ἐὰν βούλωνται τρόπον ἀπαραποδίστως, καὶ πρὸς τὰ
ἐν αὐτοῖς ἃ ἐὰν βούλωνται καὶ ἐνοικοῦντας καὶ ἐνοικίζοντας καὶ τὰ ἐνοίκια ἀποφερομένους καὶ πωλοῦντας καὶ ὑποτιθέντας καὶ οἰκονομοῦντας περὶ αὐτῶν καθʼ ὃν ἐὰν αἱρῶνται τρόπον ἀπαραποδίστως. ἐνμενέτωσαν οὖν
ἕκαστος ἐπανείρηται καὶ τὰ ἐξ αὐτῶν ἀπὸ τοῦ ἐνεστῶτος ιβ ἔτους περιεσόμενα ἀποφερομένους καὶ πωλοῦντας καὶ ὑποτιθεμένους καὶ οἰκονομοῦντας περὶ αὐτῶν, ὡς ἐὰν αἱρώμεθα, καὶ … αρεξεσθαι ἐφʼ ἃ
ἐσθίω is a Greek verb meaning 'to eat,' with various uses ranging from literal consumption of food to metaphorical senses like 'devour' or 'consume.' It appears in several New Testament passages, including Matthew 14:20 and Hebrews 10:27. The word is related to the Hebrew term for eating and has variations in different tenses, but there is no significant disagreement among lexicons regarding its meaning.
ἐσθίω, and (poet, and late prose) ἔσθω,
[in LXX chiefly for אכל ;]
to eat;
absol.: Mt 14:20, 21 Mk 6:31, Jo 4:31, al.; ἐν τ. φαγεῖν (on this aor. form, v. M, Pr., 111), I Co 11:21; διδόναι φαγεῖν, c. dat. pers., Mk 5:43, al.; ἐ. καὶ πίνειν, Mt 6:25, 31 Lk 10:7, al.; of ordinary use of food and drink, I Co 9:4 11:22; of partaking of food at table, Mk 2:16, Lk 5:30, al.; opp. to fasting,
ἐσθίω. P Giss I. 808 (ii/A.p.) τὰ [π]εριστερίδι[α καὶ ὀ]ρνυθάρια, ἃ οὐκ ἤωθα ἐσϑεῖν (1. ἐσθίειν), πέμ[ψον .. -, 25.19 ὅσα ποτὲ οὐκ ἔφαγον παρὰ σοῦ ἀφοσεστια (/. ἀφέστια 2), P Oxy IX. 118 519 (c. A.D. 200) παῖδα τὸν μεικρὸν δεῖ ἄρτον ἐσθίειν, and 76. X. 1297! (iv/A-D.) προ. εἰνάριον ἐλαίου, ἀνικαλύψαι (4 ἀνα-) αὐτὸν καὶ φάγαι, “fa . . . of oil for you to uncover and eat °—so the editors, who for the form φάγαι compare P Tor I. τ (p.c. 117) μετῆλθαι, BGU I. 2508 (time of Hadrian) ἐπενέγκαι. See also Sy// 807"* (after a.D. 138) ἄραι κόκκους στροβίλου καὶ φαγεῖν μετὰ μέλιτος ἐπὶ τρεῖς ἡμέρας. On the constative force of φαγεῖν as distinguished from the durative ἐσθίειν cf. Proleg. p. 111, and for φάγομαι as an Hellenistic mixture of ἔδομαι and ἔφαγον cf. 24. p. 184 η8. MGr φαγί, “eating,” ‘‘repast.” Thumb (Hed/entsmus, p. 128 n.?) doubts the necessity of finding a Hebraism in ἐσθίειν ἀπό (Mk…
Read the full entry →ἐσθίω (esthiō) — to eat.
ἐσθίω
(compare ἔσθω, ἔδω, the latter of which is the radical form, and supplies future and perfect of ἐσθίω), imperfect ἤσθιον [Refs 8th c.BC+]future ἔδομαι (old present subjunctive of non-thematic stem) [Refs 8th c.BC+], etc.; ἐδοῦμαι late, (προκατ-) [Refs 2nd c.AD+]: perfect ἐδήδοκα [Refs 5th c.BC+]; Epic dialect participle ἐδηδώς, -υῖα, [Refs 8th c.BC+]: pluperfect ἐδηδόκειν [Refs 2nd c.AD+] —middle, aorist 1 ἠδεσάμην (κατ-) [Refs 2nd c.AD+]:—passive, ἐσθίομαι [Refs 8th c.BC+]aorist 1 ἠδέσθην variant in [Refs 5th c.BC+]perfect ἐδήδεσμαι (κατ-) [Refs 5th c.BC+]; Epic dialect 3rd.pers. singular ἐδήδοται [Refs 8th c.BC+] — The aorist 2 and later also the future are supplied by φαγ- (see. φαγεῖν); in Ionic dialect and Hellenistic Greek the perfect is βέβρωκα βέβρωμαι, aorist passive ἐβρώθη; in late Greek the present is τρώγω:—eat, ἐσθιέμεν καὶ…
Read the full entry →ἐσθίω
esthio
strengthened for a primary edo (to eat); used only in certain tenses,
the rest being supplied by 5315; to eat (usually literal):--devour,
eat, live.
see GREEK for 5315
ἐσθίω
v.
I eat
ἐσθίω esthiō 158x
to eat, Mt. 12:1; 15:27; ἐσθίειν καὶ πίνειν, to eat and drink, to eat and drink in the usual manner, follow the common mode of living, Mt. 11:18; also with the associated notion of supposed security, Lk. 17:27; to feast, banquet, Mt. 24:49; met. to devour, consume, Heb. 10:27; Jas. 5:3; from the Hebrew, ἄρτον ἐσθίειν, to eat bread, to take food, take the usual meals, Mt. 15:2
ἐσθίω to eat, Lat. edo (cf. ἔδω), Hom., etc.; ἐσθ. τινός to eat of a thing (partitive gen.), Xen.:—Pass., οἶκος ἐσθίεται the house is eaten up, we are eaten out of house and home, Od.
metaph., πάντας πῦρ ἐσθίει the fire devours all, Il.; ἐσθ. ἑαυτόν to vex oneself (like Homer's ὃν θυμὸν κατέδων), Ar.; ἐσθ. τὴν χελύνην to bite the lip, id. Ar.
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
65 occurrences in the New Testament, rendered 22 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 65 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 194 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.
ἀλλ’ ἑτέρως οἱ ἀγαθοὶ καὶ οἱ φαῦλοι τιμῶσιν, οἱ μὲν γὰρ διὰ τὸ ἔθος, οἵτινες οὐ βρώσει ἐσθίουσιν, ἀλλὰ μόνον ἐσθίουσι·
οἱ δὲ δόξαν αὐτῷ παρέσχον ἐσθιόντων, ἔτι δὲ καὶ περὶ τῆς γυναικὸς ἐπυνθάνοντο, ποῖ ποτʼ εἴη Σάρρα.
μοι προχρῆσαι ἕως μοι ἐνεχθῇ καὶ εὐθέως ἀποδώσω, ἐπεὶ ὁ ἵππος μου πεμπταῖος οὐκ ἐσθίει αὐτοῦ τὴν τροφήν. ἂσπασαι Ἵμερον.
ο πρᾶγμα ἀπηγορευμένον … ουντες καὶ ἱερεῦσιν οὐ θεμιτόν· τὸν γὰρ σῖτον … μηδαμόθεν ἐσθίωσιν … τῆς ἀποχῆς … ἀρτοκόπων ἐν τῶι ἱερῷ αὐ… ἀργυρικὸν δὲ χειρισμὸν
καὶ παρακέχρηταί μοι ὡς μὴ ἀνθρώπῳ. ἀποφέρω αὐτὴν ὅλην ὥραν πρὸς τὸν κουράτορα καὶ ἐσθίει καὶ πίνει, ἵνα εἴπῃ Ἀρίστων αὐτῇ ὅτι ὕπαγε, μετὰ Πανούριος κάθευδε. ἐγὼ τὰ ἐμὰ
μηδείς is built from μή (not) and εἷς (one), meaning no one or nothing. It appears frequently in the New Testament, often to emphasize absence or negation, as seen in verses like Matthew 8:4 and Acts 4:17. The lexicons do not present significant disagreement on its usage.
μηδείς, -δεμία, -δέν
(and -θέν, Ac 27:33, a Hellenistic form; v. Bl., § 6, 7; Thackeray, Gr., 58),
related to οὐδείς as μή to οὐ,
μηδείς, μηδεμία, μηδέν (and μηθέν, Acts xxvii. 33 LT Tr WH, —a form not infreq. fr. Aristot. on [found as early as B.C. 378, ef. Meisterhans, Gr. d. Att. Inschr. p. 73]; cf. Lob. ad Phryn. p. 181sq.; W. § 5, 1d. 11; [B. 28 (25)]; Kiihner § 187, 1 vol. i. 487 sq.), (fr. μηδέ and εἷς), [fr. Hom. down]; it is used either in connection with a noun, no, none, or absolutely, no one, not one, no man, neut. nothing, and in the same constructions as μή; accordingly a. with an imperative: μηδείς being the person to whom something is forbidden, 1 Co. iii. 18, 21; x. 24; Gal. vi.17; Eph. v. 6; Col. ii. 18; 1 Tim. iv.12; Tit. ii.15; Jas.i.13; 1Jn.iii.7; neut. μηδέν, 50. ἔστω [A. V. have thou nothing to do with etc.], Mt. xxvii. 19; μηδείς in the dat. or the acc. depending on the impv., Ro. xiii. 8; 1 Tim. v. 22; μηδέν (accusative), Lk. iii. 13; ix.3; μ. φοβοῦ, Rev. ii. 10 [here L Tr WH txt. μή]. b.…
Read the full entry →μηδείς. According to Thumb ( 7ε]16᾽1. p. 14) the forms μηθείς and οὐθείς appear in the whole Greek world from iv/B.c., and are in wide use at the beginning of the Christian Era, after which they gradually disappear, without leaving any trace in | B Lond’ 42%* (gic: MGr. Weare prepared, therefore, to find that the forms in θ are more frequent in the LXX than in the NT, where there are only a few examples of οὐθείς (principally in the Lucan writings), and only one of μηθείς, namely Ac 2733 according to NBA. A few exx. of μηθείς from the papyri will suffice—P Petr II. 11(1)® (mid. iii/B.c.) (= Selections, p- 7) εἰ δυνατόν ἐστιν kal μηθέν σε τῶν ἔργων κωλύει, ΚΕ it is possible and none of your work hinders you,’’ Part V.
μηδείς (mēdeis) — nothing.
μηδείς, μηδεμίᾰ, μηδέν
(i.e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν): feminine μηδὲ ἴα or μηδεΐα (or -έϊα) [Refs]:— not one, not even one, nobody (in neuter nothing), once in [Refs 8th c.BC+]
2. μηδὲ εἷς (so written) is found in Attic dialect Inscrr., as [Refs]not even one, μηδὲ ἕν [Refs 5th c.BC+]: frequently with an intervening Particle or preposition, μηδ᾽ ἂν ἕνα [Refs 5th c.BC+]; μηδ᾽ ὑφ᾽ ἑνός, μηδ᾽ ὑπὸ μιᾶς, [Refs]
II. nobody, naught, good for naught, κἄμ᾽ ἴσον τῷ μ. [Refs 5th c.BC+]; μηδέν or τὸ μηδέν as substantive, naught, nothing, κεἰ τὸ μ. ἐξερῶ [Refs]; μ. λέγειν to say what is naught, [Refs 5th c.BC+]; of persons, τὸ μ. a good-for-nothing, τὸ μ. εἶναι, of a eunuch, [Refs 5th c.BC+]; ἧττον αὐτοῖς ἔνι ἢ τὸ μ., i.e. it is a mere…
μηδείς, μηδεμία, μηδέν
Adj
no one, nothing
μηδείς mēdeis 90x
not one, none, no one, Mt. 8:4
μηδείς i. e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν and not one, related to οὐδείς as μή to οὐ, Il., etc.; —rare in Pl., Xen.
μηδὲ εἷς, which (so written) is never elided even in attic, retained the first emphatic sense not even one, and often had a Particle between, as μηδ᾽ ἂν εἷς, or a prep., μηδ᾽ ἐξ ἑνός, μηδὲ περὶ ἑνός etc., Plat.
nobody, naught, good for naught, ὁ μηδείς Soph.; pl., οὐ γὰρ ἠξίου τοὺς μηδένας id. Soph.:— so, μηδέν or τὸ μηδέν often as Subst., naught, nothing, id. Soph.; μηδὲν λέγειν to say what is naught, Xen.; τοῦ μηδενὸς ἄξιος Hdt.; ἐς τὸ μηδὲν ἥκειν Eur.;—and of persons, τὸ μηδέν a good for naught, τὸ μηδὲν εἶναι of an eunuch, Hdt.; τὸ μ. ὄντας Soph.
Read the full entry →Adj-ASN-N — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN-N Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter Negative
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
92 occurrences in the New Testament, rendered 9 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 90 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 21 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἕως ἔτι τὸ καλὸν σκεῦός ἐστιν μεθ̓ ὑμῶν, μὴ ἐλλείπητε μηδενὶ ἑαυτῶν, ἀλλὰ συνεχῶς ἐκζητεῖτε ταῦτα καὶ ἀναπληροῦτε πᾶσαν ἐντολήν: ἔστιν γὰρ ἄξια.
ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ἓξ καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον κύριον εἶναι τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα
τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει
ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν
The Greek word ἀνακρίνω (i.e., *anakrino*) means to examine, investigate, or question. It is built from the prefix ἀνα- and the root κρίνω, relating to scrutiny and judgment. The term is used in various contexts, including judicial examinations, as seen in Acts 17:11 and 1 Corinthians 4:3. It also appears in a forensic sense, particularly in Luke 23:14.
ἀνα-κρίνω
[in LXX: I Ki 20:12 (חקר), Da LXX Su 13, ib. LXX ,TH 48, 51*;]
to examine, investigate, question (Lft., Notes, 181 f.): Ac 17:11, I Co 2:14, 15 4:3, 4 9:3 10:25 10:27 14:24; in forensic sense (MM, VGT, s.v.; esp. of examination by torture; v. Field, Notes, 120 f.), Lk 23:14, Ac 4:9 12:19 24:8 28:18.†
SYN.: v.s. ἐξετάζω.
ἀνακρίνω. For the judicial sense “examine,” as in 1 Cor 9%, cf. Michel 4009 (beginning of iii/B.c.) τοὺς μὲν πλείστους τῶν διαφερομένων avalkpivapjevor πολλάκις ἐφ᾽ αὑτοὺς διέλυον συμφίερόντως], Sy// 5124 5 (ii/B.c.) ἀνακρινάντω δὲ καὶ το[ὺ]ς μάρτυρας. The substantive (g.v.) is found in the previous line of the latter inscription.
ἀνακρίνω (anakrinō) — to investigate.
ἀνακρίνω,
examine closely, interrogate, especially judicially, Παυσανίαν [Refs 5th c.BC+]; sound a person, [LXX]
2. inquire into, ἀ. τοὺς ἐργασαμένους[Refs 5th c.BC+]; τὴν [αἰτίαν] [Refs 1st c.BC+] —middle, ἀ. ποινὰ τίς ἔσται what remedy there shall be, [Refs 5th c.BC+]
II. examine magistrates so as to prove their qualification, [Refs 4th c.BC+]
II.2. of the magistrates, examine persons concerned in a suit, so as to prepare the matter for trial, [Refs 5th c.BC+]; ὁ ἄρχων ἀνέκρινε πᾶσιν ὑμῖν καὶ ἀνακρίνας εἰσήγαγεν εἰς τὸ δικαστήριον [Refs 4th c.BC+]:—passive, ἀνεκρίθησαν αἱ ἀμφισβητήσεις[Refs 4th c.BC+] —middle, οὐκ ἀνεκρίνατο ταύτην [τὴν γραφήν] he did not have it examined, of the prosecutor…
ἀνακρίνω
anakrino
from 303 and 2919; properly, to scrutinize, i.e. (by implication)
investigate, interrogate, determine:--ask, question, discern, examine,
judge, search.
see GREEK for 303
see GREEK for 2919
ἀνακρίνω
v.
I examine, inquire into
ἀνακρίνω anakrinō 16x
to sift; to examine closely, Acts 17:11; to scrutinize, scan, 1 Cor. 2:14, 15; 9:3; to try judicially, Lk. 23:14; to judge, give judgment upon, 1 Cor. 4:3, 4; to put questions, be inquisitive, 1 Cor. 10:25, 27; Acts 11:12 v.l
ἀνακρίνω ἀνάκρισις to examine closely, to question, interrogate, τινά Thuc., Plat.
to inquire into a fact, Antipho:—Mid., Pind.
used at Athens in technical sense:
to examine magistrates, as to their qualification, Dem.
of the magistrates, to examine persons concerned in a suit, so as to prepare the matter for trial, id. Dem.
Mid., ἀνακρίνεσθαι πρὸς ἑαυτούς to dispute one with another, Hdt.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
16 occurrences in the New Testament, rendered 11 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 16 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
Ὁ δὲ Οὔαρος ἐπειδὴ πολλάκις ἀνακρίνων τὸν Ἀντίπατρον οὐδὲν εὑρίσκετο πλέον τῆς ἀνακλήσεως τοῦ θεοῦ, ὁρῶν ἀπέραντον ὂν τὸ γινόμενον ἐκέλευσε τὸ φάρμακον εἰς μέσους ἐνεγκεῖν, ἵνʼ εἰδῇ τὴν περιοῦσαν αὐτῷ δύναμιν.
σιο … ο … … σοι … αλ … … καὶ Ἀθηνόδωρος θηνοδωρος ἀνακρίναντες … … ωι γράψηις τί δεῖ ποιεῖν. καὶ τὸ πλοῖον … … αν ἔχει
μήπως ἀνῆλθες· ἔλεγεν γὰρ ὁ Πετασὸνς ὅτι ἐμβαίνει μετὰ Κοπρίλλης εἰς τὸ πλοῖον Παλαῦτος. ἀνακρινόμεθα καθʼ ἡμέραν περὶ σοῦ καὶ Ἰσιδώρου. ἀσπάζομαι πολλὰ Ἰσίδωρον καὶ Κοπρίλλαν καὶ πάντας τοὺς
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
683 occurrences in the New Testament, rendered 21 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 667 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.
Counted over the 663 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative 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.
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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
συνείδησις (suneidēsis) refers to consciousness and conscience, derived from the root meaning 'joint knowledge.' It encompasses self-awareness, moral discernment, and the inner sense of right and wrong. In the New Testament, it appears in various contexts, including ethical discussions in Romans and 1 Corinthians. The lexicons note its philosophical depth, particularly in Pauline writings, suggesting a unique connotation distinct from earlier uses.
συν-είδησις, -εως, ἡ
(< συνεῖδον),
[in LXX: Ec 10:20 (מַדָּע), Wi 17:11, Si 42:18 א * ;]
consciousness: c. gen. obj., He 10:2, I Pe 2:19.
In ethical sense, innate discernment, self-judging consciousness, conscience (Stoics and late writers): Ro 2:15 9:1, I Co 10:29, II Co 1:12 4:2 5:11, I Ti 4:2, He 9:14; σ. ἀγαθή, Ac 23:1, I Ti 1:5, 19, I Pe 3:16, 21; ἀσθενής, I Co 8:7, 10; ἀσθενοῦσα…
συν-είδησις, -ews, 7, (συνεῖδον), Lat. conscientia, [lit. ‘joint-knowledge’; see σύν, II. 4], 1. 6. a. the consciousness of anything: with a gen of the obj., τῶν ἅμαρτιῶν, a soul conscious of sins, Heb. x. 2 (rod μύσους, Diod. 4, 65; συνείδησις εὐγενής, consciousness of nobility; a soul mindful of its noble origin, Hdian. 7, 1, 8 [3 ed. Bekk.]). b. the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latler, commending the one, condemning the other ; conscience: with a gen. of the subj., ἡ o. τινος, Ro. ii. 15 (where the idea of ἡ συνείδησις is further explained by καὶ μεταξὺ... ἢ καὶ ἀπολογουμένων [ef. W. 580 (539); see ἀπολογέομαι, 2, and συμμαρτυρέω]); Ro. ix. 1; 1 Co. viii. 7 [0 W. § 30, 1 a.], 10,12; x. 29; 2Co.i. 12; iv. 2; v. 11; Heb. ix. 14 (ἡ τοῦ φαύλου συνείδησις, Philo, fragm., vol. ii. p. 659 ed. Mangey [vi. p. 217 sq. ed.…
Read the full entry →συνείδησις, (1) lit. “‘co-knowledge,’’ hence ‘‘consciousness’’: P Par Ρ. 422? (ii/A.D.) ὅταν ἰσελθῇς, καλῇ ὥρᾳ, εὑρήσις συνίδησιν, “lorsque tu seras entré, ἃ la bonne heure, tu trouveras les gens au courant de la chose(?)’’ (Ed.), P Ryl II. 116° (A.D. 194) θλειβομένη τῇ συνειδήσει περὶ ὧν ἐνοσφίσατο ἔν τε ἐνδομενείᾳ καὶ ἀποθέτοις, ‘‘oppressed by the consciousness of what she had appropriated both of the furniture and stored articles ’’ (Edd.), P Flor III. 3381? (iii/A.D.) οἶδα yap ὅτι συψειδήσι (‘“‘coscenziosamente,’’ Ed.) σπουδάζεις ἐμοί, P Oxy I, 1231} (iii/iv A.D.) ἤδη γὰρ οἱ τῶν ἄλλων πόλεων συνείδησιν εἰσήνεγκαν τοῖς κολλήγαις αὐτῶν, εἰσῆλθαν, “already the notaries of the other towns have acquainted their colleagues, and they have come in”’ (Edd.), BGU IV. 1024 41-7 (iv/A.D.) τὴν συνείδησιν τ[ῶν πεπραγμένων (?) . ., and P Par 211° (A.D. 616) ὁμολογοῦμεν γνώμῃ ἑκουσίᾳ καὶ αὐθαιρέτῳ…
Read the full entry →συνείδησις (suneidēsis) — conscience.
συνείδησις, εως, ἡ,
knowledge shared with another, τῶν ἀλγημάτων (in a midwife) [Refs 2nd c.AD+]
2. communication, information, εὑρήσεις σ. [Refs 2nd c.AD+]; σ. εἰσήνεγκαν τοῖς κολλήγαις αὐτῶν [Refs 3rd c.AD+]
3. knowledge, λῦε ταῦτα πάντα μὴ διαλείψας ἀγαθῇ σ. (variant{ἀγαθῇ τύχῃ}) [Refs 5th c.BC+]
4. consciousness, awareness, [τῆς αὑτοῦ συστάσεως] [NT+5th c.BC+]; inner consciousness, ἐν σ. σου βασιλέα μὴ καταράσῃ [LXX+NT]
5. consciousness of right or wrong doing, conscience, Periander and [Refs 6th c.BC+]; ἐὰν ἐγκλήματός τινος ἔχῃ σ. [Refs] (a) ii 19; βροτοῖς ἅπασιν ἡ σ. θεός [NT+4th c.BC+]; ἀπρόσκοπος πρὸς τὸν θεόν[NT+2nd c.AD+]; κολαζομένους κατὰ συνείδησιν [Refs…
συνείδησις, εως, ἡ
n.f.
the conscience
συνείδησις syneidēsis 30x
consciousness, Heb. 10:2; a present idea, persisting notion, impression of reality, 1 Pet. 2:19; conscience, as an inward moral impression of one’s actions and principles, Acts 23:1; 24:16; Rom. 9:1; 2 Cor. 1:12; conscience, as the inward faculty of moral judgment, Rom. 2:15; 13:5; 1 Cor. 8:7b, 10, 12; 10:25, 27, 28, 29; 2 Cor. 4:2; 5:11; 1 Tim. 1:5, 19; 3:9; 4:2;
συνείδησις συνείδησις, εως, from συνειδέναι inf. of σύνοιδα self-consciousness: conscience, NTest.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
kon'-shens (he suneidesis):
I. SEQUENT CONSCIENCE
1. Judicial
2. Punitive
3. Predictive
4. Social
II. ANTECEDENT CONSCIENCE
III. INTUITIONAL AND ASSOCIATIONAL THEORIES
IV. THE EDUCATION OF CONSCIENCE
V. HISTORY AND LITERATURE
1. Earlier Views
2. Reformation and After
I. Sequent Conscience.
The aspect of conscience earliest noticed in literature and most frequently referred to at all times is what is called the Sequent Conscience--that is to say, it follows action.
1. Judicial:
This is judicial. No sooner is a decision formed than there ensues a judgment favorable or adverse, a sentence of guilty or not guilty. Conscience has often been compared to a court of law, in which there are culprit, judge, witnesses and jury; but these are all in the subject's own breast, and are in fact himself.
2. Punitive:
Conscience
That faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct. It is common to all men. Like all our other faculties, it has been perverted by the Fall (John 16:2; Acts 26:9; Rom. 2:15). It is spoken of as “defiled” (Titus 1:15), and “seared” (1 Tim. 4:2). A “conscience void of offence” is to be sought and cultivated (Acts 24:16; Rom. 9:1; 2 Cor. 1:12;
Is that faculty common to all free moral agents, Ro 2:13-15, in virtue of which we discern between right and wrong, and are prompted to choose the former and refuse the latter. Its appointed sphere is in the regulation, according to the will of God revealed in nature and the Bible, of all our being and actions so far as these have a moral character. The existence of this faculty proves the soul accountable at the bar of its Creator, and its voice is in an important sense the voice of God. We feel that when pure and fully informed, it is an unerring guide to duty, and that no possible array of inducements can justify us in disregarding it. In man, however, though this conviction that we must do what is right never fails, yet the value of conscience is greatly impaired by its inhering in a depraved soul, whose evil tendencies warp and…
31 occurrences in the New Testament, rendered 4 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 31 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
ἱκετεύωμεν οὖν τὸν θεὸν οἱ συνειδήσει τῶν οἰκείων ἀδικημάτων ἐλεγχόμενοι, κολάσαι μᾶλλον ἡμᾶς ἢ παρεῖναι·
οὐ μὴν ὅ γε Καῖσαρ ἐπιβλέπων αὐτοὺς ὡς εἶχον ἀσύνετον ἐποιεῖτο τὸ μὴ κατὰ συνείδησιν ἀτοπωτέραν, ἀλλʼ ἐξ ἀπειρίας καὶ μετριότητος ὀκνεῖν, ἐλεεινοί τʼ ἐγεγόνεισαν τοῖς παροῦσιν ἰδίᾳ καὶ τὸν πατέρα διεκίνησαν ἀληθινῷ τῷ πάθει συνεχόμενον.
οὐ προσήξεις ἐπὶ προσευχὴν ἐν συνειδήσει πονηρᾷ.
ἀντικνήμιον, ἐξ οὗ ἔκτοτε κατακλινὴς ἐγενόμην, τῷ ζῆν κινδυνεύων. τοῦ δὲ δούλου φυγόντος κατὰ συνείδησιν ἧς πεποίηται ἐπηρείας, παρακατασχὼν τὸν ὄνον ἐνέκλισα εἰς τὴν ἐμαυτοῦ οἰκίαν. ἐκ τοῦ τοιούτου
καὶ σὺ ὁ κύριος, ἐντευχθεὶς ὑφʼ ἡμῶν διʼ ἑτέρου ἀναφορίου ὅτι ἐνθάδε οὖσα, ὑπὸ συνειδήσεως θλιβομένη ἀνέφυγεν εἰς τὸν Ἀρσινοείτην, ὅθεν καὶ ἔστιν, ἔγραψας τῷ τῆς Πολέμωνος μερίδος στρατηγῶι
τῷ πράγματι ἕνεκα τοῦ τὸν διὰ τοῦ ἀναφορίου ἀντίδικον δηλωθέντα περιαλέσθαι. διὰ τὴν περισσὸν συνείδησιν ἀξιῶ, ἐάν σου τῇ τύχῃ δόξῃ, τῆς ἀπὸ σοῦ βοηθείας τυχεῖν. ἔστι δὲ τοῦ