1 Corinthians 14:40 — Word Study
N1904πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.¶
BSAAll thingspas [all things, every matter] however properlyeuschēmonōs [decently, honestly] andkai withkata ordertaxis [by order, in order, way, arrangement] should be done.ginomai▸ [let all things be done]
| Greek | English | Parsing |
|---|---|---|
| πάντα | All things | Adjective, nominative, plural |
| δὲ | however | |
| εὐσχημόνως | properly | Adverb |
| καὶ | and | Conjunction |
| κατὰ | with | Preposition |
| τάξιν | order | Noun, accusative, singular |
| γινέσθω.¶ | should be done. | Verb, present, no voice stated |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But everything must be done in a proper and orderly manner. |
| KJV | Let all things be done decently and in order. |
| ASV | But let all things be done decently and in order. |
| YLT | let all things be done decently and in order. |
| WEB | Let all things be done decently and in order. |
| BBE | Let all things be done in the right and ordered way. |
Where they part company is πάντα and τάξιν — see How Translations Differ.
The sentence consists of a main clause followed by an adverbial phrase that describes how the actions should be performed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπᾶς
verbγίνομαι
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 14:40
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 — Guidelines for Worshipgenerated
1 Corinthians 14:40 emphasizes the importance of conducting church activities in a manner that is both proper and orderly. This instruction follows Paul's earlier discussions about spiritual gifts and the need for clarity in worship. The call for order reflects a broader principle in the Christian community, where chaos can detract from the message of the Gospel and the communal experience of faith.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 14:26–33 | What then shall we say, brothers? When you come together, everyone has a psalm or a teaching, a revelation, a tongue, or an interpretation. All of these must be done to build up the church. |
| 2 | 1 Corinthians 11:34 | If anyone is hungry, he should eat at home, so that when you come together it will not result in judgment. And when I come, I will give instructions about the remaining matters. |
| 3 | Romans 13:13 | Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. |
| 4 | Colossians 2:5 | For although I am absent from you in body, I am present with you in spirit, and I delight to see your orderly condition and firm faith in Christ. |
| 5 | Titus 1:5 | The reason I left you in Crete was that you would set in order what was unfinished and appoint elders in every town, as I directed you. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — τάξιν, taxisgenerated
The word τάξις (i.e., *taxis*) is a noun meaning order or arrangement. It is derived from the verb τάσσω, which means to arrange or set in order. This term conveys the idea of a fixed arrangement, often used in contexts that require organization, such as military formations or orderly conduct in community settings.
In this verse, τάξιν emphasizes the necessity for a structured approach to worship, ensuring that all activities are performed in a way that is respectful and conducive to a harmonious community life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible uses proper and orderly, which aligns with the meaning of εὐσχημόνως and τάξιν. Other translations like the KJV and ASV opt for decently and in order, maintaining the same essential meaning.
Where translations differ is in their choice of terms for πάντα and τάξιν. While the BSB uses everything, the KJV and others prefer all things. For τάξιν, some versions use by order or way, showing slight variations in rendering the concept of order.
Sentence Structuregenerated
The main clause is governed by the verb γινέσθω, should be done, with two phrases modifying it: a subject phrase πάντα, all things, and an adverbial phrase εὐσχημόνως, properly. This structure highlights the importance of both the subject and the manner in which actions are to be carried out.
The sentence is constructed to emphasize the imperative nature of the instruction, with the subject πάντα clearly indicating that the directive applies universally to all actions within the church.
In plain words — the whole versegenerated
1 Corinthians 14:40 teaches that everything in the church should be done in a proper and orderly way. Paul emphasizes that this principle is essential for maintaining respect and clarity during worship.
Frequently Asked Questionsgenerated
To do things properly means to conduct them in a way that is respectful and appropriate, ensuring that they align with the values of the Christian community.
Order is important in worship because it helps maintain focus on God and allows for a more meaningful experience for all participants.
We can ensure order in church activities by planning ahead, communicating clearly, and respecting the roles and contributions of all members.
Examples of orderliness in the Bible include the organization of the Israelite camp in the wilderness and the structured approach to worship described in the Old Testament.
Reflection Questionsgenerated
- In what areas of my life do I need to bring more order and structure?
- How can I contribute to a more orderly worship experience in my church?
- What are some practical steps I can take to ensure that my actions reflect propriety and respect?
- How does understanding the importance of order in worship affect my view of church activities?
The early church on this verse — how the Fathers read it
Early church Fathers have commented on the importance of order in worship, drawing from this verse to argue for proper conduct in the Christian community.
Therefore he wants all these to be set in order by you, nothing disordered, nothing restless, nothing indecent.… Therefore, now our true high priest, Christ, also wants his hands to be filled “with finely composed incense.”.Early Church Fathers on 1 Corinthians 14 →
For it is required of the man of God, that in all his words and works he be perfect, and that in his life he be adorned with all exemplary and well-ordered behaviour, and do all his deeds in righteousness, as a man of God.Early Church Fathers on 1 Corinthians 14 →
Paul is referring to the decent and well-ordered way of life in the society of the faithful, where the relationship which obtains among the members of the body is maintained.Early Church Fathers on 1 Corinthians 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 14:40 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet all things be done decently and in order. Which may refer not only to what is said in this chapter, but in the foregoing part of the epistle; go not to law before the unbelievers; let not a
Read John Gill on 1 Corinthians 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet all things be done decently and in order. Let ... 'Aleph (') A B Delta G f g, Vulgate, read 'But let,' etc., connected with 1 Corinthians 14:39, 'But (while desiring prophecy, and not forbidding
Read Robert Jamieson on 1 Corinthians 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe forbade them not to speak with tongues, provided they did it decently and orderly, as all other things ought to be done in so grave an assembly as that of the church, and so grave an action as the worship of God. For women to prophesy in the public assemblies, was an indecent thing; he had said, , that it was a shame. For many of them to speak together, confusedly, making a noise, that was disorderly. Nor did this decency or indecency, order or disorder, arise from obeying or disobeying the apostolical constitution, but from the law of God, the light of nature, the common usage of all the churches of Christians, as . All things ought so to be done, (especially in religious assemblies and…
Read Matthew Poole on 1 Corinthians 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments40 Let all things be done decently and in order. Ver. 40. Let all things, &c.] A general rule of great moment. In things both real and ritual decency and order must be observed in Church meetings. For this the Colossians are much commended, Colossians 2:5. Our Saviour caused the people whom he had fed to keep order in their sitting on the grass; they sat down rank by rank, as rows or borders of beds in a garden; so the Greek imports. Whereupon an expositor noteth, Ordinatim res in Ecclesia faciendae, order must be observed in the Church. πρασιαιπρασιαι, Hebraisc. ut Exodus 8:14. Cartwright.
Read John Trapp on 1 Corinthians 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40) Let all things be done decently.—The former verse reiterates in a condensed sentence the principles laid down regarding the gifts in the first part of the chapter (1 Corinthians 14:1-25). This verse similarly deals with the general principle laid down in the latter part of the chapter regarding the style and order of public worship. The object of all church assemblies is to be the building up of the Body of Christ, which is His Church; and therefore seemliness and ordered regularity are absolutely necessary to this end. Here again, as in so many other instances in this Epistle, while the particular and unique circumstances which called forth the apostolic instructions have for…
Read Charles John Ellicott on 1 Corinthians 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 40. Let all things be done decently] ευσξημονως. In their proper forms; with becoming reverence; according to their dignity and importance, Every thing in the Church of God should be conducted with gravity and composure, suitable to the importance of the things, the infinite dignity of the object of worship, and the necessity of the souls in behalf of which those religious ordinances are instituted. And in order.] καταταξιν. Every thing in its place, every thing in its time, and every thing suitably. Let all things be done decently and in order, is a direction of infinite moment in all the concerns of religion, and of no small consequence in all the concerns of life. How much pain…
Read AdamClarke on 1 Corinthians 14 →CambridgeThe Cambridge Bible for Schools and Colleges40. Let all things be done decently and in order] Rather, ‘only let,’ &c. For decently see Romans 13:13, where the same word is translated honestly. Also 1 Thessalonians 4:12, and ch. 1 Corinthians 12:23, where a word of similar derivation occurs, and is translated comeliness. In ch. 1 Corinthians 7:35, the adjective of the same derivation is rendered comely; in St Mark 15:43 and Acts 13:50, honourable. Its original meaning is well formed. Compare the Latin forma for beauty, and the English shapely. For in order, cf. 1 Corinthians 14:33. The Christian assembly should be a reflection of the universe, where form and order reign supreme.
Read Cambridge on 1 Corinthians 14 →Albert Barnes1798–1870Barnes' Notes on the BibleLet all things be done decently and in order - Let all things be done in an “appropriate” and “becoming” manner; “decorously,” as becomes the worship of God.
Read Albert Barnes on 1 Corinthians 14 →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
But everything must be done in a proper and orderly manner.
Let all things be done decently and in order.
But everything must be done in a proper and orderly manner.
And do everything in a decent and orderly manner.
Tyndale line
Let all things be done decently and in order.
But let all things be done decently and in order.
But let all things be done decently and in order.
Let all things be done decently, and in order.
Let all things be done honestly, and by order.
Strictly literal
But let all things be done comelily and with order.
let all things be done decently and in order.
let all things be done decently and in order.
But let all things be done properly and in order.
From the Latin
But let all things be done decently, and according to order.
Simplified
Just make sure everything done is done properly and in an orderly manner.
Let all things be done in the right and ordered way.
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.
Omnia autem honeste, et secundum ordinem fiant.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܠܡܕܡ ܕܝܢ ܒܐܣܟܡܐ ܘܒܛܟܣܐ ܢܗܘܐ
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.
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.¶
The standard critical text of the New Testament.
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.¶
The previous edition, still widely cited.
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.¶
The Society of Biblical Literature edition, freely licensed.
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.¶
The edition that turned scholarship toward the earliest manuscripts.
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.¶
An independent critical text built from the oldest witnesses then known.
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.¶
A recent critical edition following documentary evidence closely.
πάντα — εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.¶
The reading of the majority of surviving manuscripts.
πάντα — εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.¶
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
| Word | Editions carrying it | Missing from |
|---|---|---|
| δὲ however | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 14:40
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-NPN — Adjective · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
A-NPN Part of Speech: Adjective Case: Nominative Number: Plural 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.
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
2,937 occurrences in the New Testament, rendered 15 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 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word εὐσχημόνως is an adverb derived from εὐσχήμων, meaning 'decorously' or 'becomingly.' It is used in the New Testament to describe behavior that is proper or decent, appearing in passages such as Romans 13:13 and 1 Corinthians 14:40. The lexicons consistently emphasize its connotation of propriety and gracefulness.
* εὐσχημόνως
adv.
(< εὐσχήμων),
decorously, becomingly: I Co 14:40; περιπατεῖν, Ro 13:13, I Th 4:12.†
εὐσχημόνως, adv., (see εὐσχήμων), in a seemly manner, decently: 1 Co. xiv. 40; περιπατεῖν, Ro. xiii. 13; 1 Th iv. 12. (Arstph. vesp. 1210; Xen. mem. 8, 12, 4; Cyr. 1, 3, 8 sq.; al.)
εὐσχημόνως. Syil 5211} (B.C. 100) καὶ ἤραντο ταῖς θυσίαις τοὺς βοῦς εὐσχημόνως, 26. 65.352 (B.C. 91) ῥαβδοφόροι δὲ ἔστωσαν... .. ὅπως εὐσχημόνως καὶ εὐτάκτως ὑπὸ τῶν παραγεγενημένων πάντα γίνηται, 26. 6641 (B.C. 98-7) πεπομπευ[κέναι κα]τὰ τὰ προστεταγμένα ὡς ὅ τι κ[άλλισῆτα καὶ εὐσχημονέίστατα.
εὐσχημόνως (euschēmonōs) — properly.
Related to: εὐσχημον-έω,
to behave with decorum, [Refs 5th c.BC+]
εὐσχημόνως
euschemonos
adverb from 2158; decorously:--decently, honestly.
see GREEK for 2158
εὐσχημόνως
Adv
becomingly, decorously
εὐσχημόνως euschēmonōs 3x
in a becoming manner, with propriety, decently, gracefully, Rom. 13:13; 1 Cor. 14:40; 1 Thess. 4:12*
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
3 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 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
ἐξ ὧν οὐκ ἄδηλον, ὡς μεγάλων καὶ ἀπαύστων κακῶν ἀναπλησθήσεται τὰ περὶ τὴν ἀρχὴν αὐτῷ καὶ τὸ γένος, ἐξὸν ἀποκρουσάμενον τὴν ἁμαρτίαν, εἰς ἣν ἐκείνη παρακαλεῖ, θέσθαι τὸν καιρὸν εὐσχημόνως.
διαισχυνόμενος καὶ πλείους προσπορευομένους ἀπείρημαι. καλῶς οὖν ποιήσεις, ὅπως, ἐὰν καταπλέηις εἰς τὴν πενταετηρίδα, εὐσχημόνως συγκαταπλέωμέν σοι, βοηθήσας ἡμῖν πάντως εἰς ἀρτάβας ρν, ἣν ὑπὸ χεῖρα σοι ἀπομετρήσω κατὰ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 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 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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 →
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 καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
480 occurrences in the New Testament, rendered 48 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 473 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
τάξις is derived from τάσσω and generally means arrangement or order. It covers military contexts, such as the disposition of troops, as well as more general uses like orderliness and official rank. In the New Testament, it appears in references to orderly conduct (1 Cor 14:40) and priestly order (Heb 5:6). The lexicons do not show significant disagreement.
τάξις, -εως, ἡ
(< τάσσω),
[in LXX: Jb 38:12 (מָקוֹם), Ps 109 (110):4 (דִּבְרָה), II Mac 9:18, al. ;]
an arranging, hence, in military sense, disposition of an army, battle array (Thuc., al.).
arrangement, order (Plat., al): Lk 1:8.
due order: Col 2:5 (ICC, in l.); κατὰ τάξιν, I Co 14:40.
office, order (for exx., v. MM, xxiv): He 5:6 (LXX), 10 6:20 7:11, 17 (LXX).†
τάξις, -ews, ἡ, (τάσσω), fr. Aeschyl. and Hdt. down; 1. an arranging, arrangement. 2. order, i.e. a fixed succession observing also a fixed time: Lk. i. 8. 3. due or right order: κατὰ τάξιν, in order, 1 Co. xiv. 40; orderly condition, Col. ii. 5 [some give it here a military sense, ‘ orderly array’, see στερέωμα, C.]. 4. the post, rank, or position which gne holds in civil or other affairs; and since this position generally depends on one’s talents, experience, resources, τάξις becomes equiv. to character, Sashion, quality, style, (2 Mace. ix. 18; i. 19; οὐ yap ἱστορίας, ἀλλὰ κουρεακῆς λαλιᾶς ἐμοὶ δοκοῦσι τάξιν ἔχειν, Polyb. 3, 20, 5): κατὰ τὴν τάξιν (for which in vii. 15 we have κατὰ τὴν ὁμοιότητα) Μελχισεδέκ, after the manner TATrELVOW of the priesthood ΓΑ. V. order] of Melchizedek (acc. to the Sept. of Ps. cix. (ex.) ὅ *N735-5y), Heb. ν. 6, 10; vi. 20; vii. 11, 17, 21 (where T Tr WH…
Read the full entry →τάξις. (1) With Heb 5° κατὰ τὴν τάξιν Μελχισεδέκ cf. the use of τάξις for a priestly ‘‘ office” in P Tebt II. 2978 (c. A.D. 123) ὃς ἀπήνγ[ειϊλεν τὴν τάξιν ὡς ὀφείλουσαν πραθῆναι, ‘‘who reported that the office ought to be sold” (Edd.). Cf. Diod. Sic. ili. 6 οἱ περὶ τὰς τῶν θεῶν θεραπείας διατρίβοντες ἱερεῖς, μεγίστην καὶ κυριωτάτην τάξιν ἔχοντες. Similarly of the post of water-guard in 2d. 393*° (A.D. 150) τὴν ἐπιβάλλουσαν τῷ ὁμολογοῦντι Νείλῳ τάξιν τῆς [προ]κιμένης ὑδροφυλακίας, ‘the post of water-guard as aforesaid, which belongs to the contracting party Nilus” (Edd.). In OG/S 69° the word is used of ‘‘ garrisons” —fyehov τῶν ἔξω τάξεων. Related exx. are—P Oxy VIII. 1120° (early iii/A.D.) βιβλείδια ἐπιδέδωκα ταῖς τάξεσι κατὰ τοῦ ὑβρίσαντος αὐτὸν Εἰὐδαίμονος, ‘I presented to the officials a petition against the perpetrator, Eudaemon” (Ed.), 26. XIV. 16709 (iii/A.D.) αἰπὶ (Δ ἐπεὶ) δὲ…
Read the full entry →τάξις (taxis) — order.
τάξις, εως,
Ionic dialect ιος, ἡ, (τάσσω) arranging, arrangement:
I. in military sense:
I.1. drawing up in rank and file, order or disposition of an army, [Refs 5th c.BC+]; τὰ ἀμφὶ τάξεις rules for it, tactics, [Refs 5th c.BC+]
I.2. battle array, order of battle, κατὰ τάξιν [Refs 5th c.BC+]; ἐς τάξιν καθίστασθαι, ἀνάγειν,[Refs 5th c.BC+]; ἵνα μὴ διασπασθείη ἡ τ. [Refs 5th c.BC+]; of ships, ἀποπλῶσαι ἐκ τῆς τάξιος [Refs 5th c.BC+]
I.3. a single rank or line of soldiers, ἐπὶ τάξιας ὀλίγας γίγνεσθαι to be drawn up a few lines deep, [Refs 5th c.BC+]
I.4. body of soldiers, [Refs 5th c.BC+]; especially at Athens, the quota of infantry furnished by each φυλή [Refs 5th c.BC+]; but frequently of smaller bodies, company…
τάξις
taxis
from 5021; regular arrangement, i.e. (in time) fixed succession (of
rank or character), official dignity:--order.
see GREEK for 5021
τάξις, εως, ἡ
n.f.
order, position, rank
τάξις taxis 9x
order, regular disposition, arrangement; order, series, succession, Lk. 1:8; an order, distinctive class, as of priests, Heb. 5:6, 10; 6:20; 7:11(2x), 17; order, good order, 1 Cor. 14:40; orderliness, well-regulated conduct, Col. 2:5*
τάξις τάξις, εως, τάσσω an arranging:
in military sense:
a drawing up, the order or disposition of an army, Thuc., Xen., etc.; τὰ ἀμφὶ τάξεις tactics, Xen.
battle array, order of battle, Lat. acies, κατὰ τάξιν Hdt.; ἐν τάξει Thuc., etc.
a single rank or line of soldiers, Lat. ordo, ἐπὶ τάξεις ὀλίγας γίγνεσθαι to be drawn up a few lines deep, id. Thuc.
a body of soldiers, a squadron, Aesch., Soph.: at Athens, the quota of infantry furnished by each φυλή (cf. ταξίαρχος II), Lys.: of smaller bodies, a company, cohort, Xen.; so of ships, a squadron, Aesch.:—generally, a band, company, id. Aesch.
a post or place in the line of battle, Lat. statio, Hdt.; μένειν ἐν τῇ ἑωυτοῦ τάξει, opp. to ἐκλείπειν τὴν τ., id. Hdt.
generally, an arrangement, order, Plat., etc.
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
or'-der (`arakh, "to arrange"; tassein ( diatassein, taxis, tagma)): "Order" in Biblical phrases may indicate
(1) arrangement in rows,
(2) sequence in time,
(3) classification and organization,
(4) likeness or manner,
(5) regulation, direction or command, or
(6) the declaring of a will.
In many passages it is difficult if not impossible to determine from the English text alone in which of these senses the word is used.
1. Arrangement in Rows:
10 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 9 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
τάξει δὲ ἀριθμὸς οἰκεῖον, ἀριθμῶν δὲ φύσεως νόμοις γεννητικώτατος ὁ ἕξ·
τὰ μὲν οὖν ἀκριβῆ τῶν ἐν ταῖς ἀναγραφαῖς προϊὼν ὁ λόγος κατὰ τὴν οἰκείαν τάξιν σημανεῖ·
πάντα τάξει ποιεῖν ὀφείλομεν, ὅσα ὁ δεσπότης ἐπιτελεῖν ἐκέλευσεν κατὰ καιροὺς τεταγμένους.
διὸ ἐπιδίδωμί σοι τὸ ὑπόμνημα ὅπως ταγῆι τοῦτο τὸ ὄνομα ἐν τῆι τῶν τετελευτηκότων τάξει κατὰ τὸ ἔθος. Μύσθης Πενεούρεως ὡς ἐτῶν μβ οὐλὴ πήχει δεξιῷ υ … ω
ἀξιῶ, ἐὰν φαίνηται, συντάξαι τὸ αὐτοῦ ὄνομα περιαιρεθῆναι καὶ ἀνενεχθῆναι ἐν τῇ τῶν τετελευτηκότων τάξει ἵνʼ ὦ ἀναίτιος, καθάπερ καί εἰμι. εὐτύχει. ἔτους ια Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ
περὶ … τῆς Ἡρακλείδου μερίδος ἐλαιωνοπαραδείσου σὺν καλαμίᾳ ἀρούρας δύο , ἐν μὲν ἑκτολογουμένων τάξει ἄρουραν μίαν τιμῆς ἀργυρίου δραχμῶν πεντακοσίων, ἐν δὲ κατοικικῇ τάξει ἡ λοιπὴ ἄρουρα μία
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-PNM-3S — Verb · present · no voice stated · imperative · third person · singularpresent no voice stated imperative — an action in progress.
V-PNM-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: iMperative Person: third Number: Singular
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω