1 Corinthians 15:51 — Word Study
N1904ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα
BSABeholdhoraō▸ a mysterymustērion [secret, hidden truth] to yousu I tell;legō▸ [reveal, show] Allpas indeedmen notou [certainly not] we will sleep,koimaō▸ [die, fall asleep] allpas howeverde we will be changed —allassō▸ [on the other hand, transformed, made different]
| Greek | English | Parsing |
|---|---|---|
| ἰδοὺ | Behold | Verb, second aorist, middle |
| μυστήριον | a mystery | Noun, accusative, singular |
| ὑμῖν | to you | Personal pronoun, second person, dative |
| λέγω· | I tell; | Verb, present, active |
| πάντες | All | Adjective, nominative, plural |
| μὲν | indeed | Particle |
| οὐ | not | Particle, negative |
| κοιμηθησόμεθα, | we will sleep, | Verb, future, passive |
| πάντες | all | Adjective, nominative, plural |
| δὲ | however | Conjunction |
| ἀλλαγησόμεθα | we will be changed — | Verb, future, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Listen, I tell you a mystery: We will not all sleep, but we will all be changed— |
| KJV | Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, |
| ASV | Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, |
| YLT | lo, I tell you a secret; we indeed shall not all sleep, and we all shall be changed; |
| WEB | Behold, I tell you a mystery. We will not all sleep, but we will all be changed, |
| BBE | See, I am giving you the revelation of a secret: we will not all come to the sleep of death, but we will all be changed. |
Where they part company is μυστήριον — see How Translations Differ.
The verse consists of one main clause followed by two contrasting clauses, highlighting the mystery of transformation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπᾶς
verbιδου
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 15:51
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 — The Resurrection of the Deadgenerated
1 Corinthians 15:51 is a pivotal verse where Paul introduces a divine mystery regarding the resurrection. He assures the Corinthians that not all will experience death, but rather, all will undergo a significant transformation. This transformation is elaborated upon in the following verses, where Paul describes the moment of change that will occur at the last trumpet, emphasizing the hope of eternal life and the victory over death.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 2:7 | No, we speak of the mysterious and hidden wisdom of God, which He destined for our glory before time began. |
| 2 | 1 Corinthians 4:1 | So then, men ought to regard us as servants of Christ and stewards of the mysteries of God. |
| 3 | 1 Corinthians 13:2 | If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have absolute faith so as to move mountains, but have not love, I am nothing. |
| 4 | Ephesians 1:9 | And He has made known to us the mystery of His will according to His good pleasure, which He purposed in Christ |
| 5 | Ephesians 3:3 | that is, the mystery made known to me by revelation, as I have already written briefly. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — μυστήριον, mustēriongenerated
The term μυστήριον (mustērion) refers to a hidden truth or divine secret that is revealed to believers. In the New Testament, it often pertains to aspects of God's plan that were previously unknown, particularly regarding salvation through Christ, as seen in passages like Romans 16:25 and Colossians 1:26.
Paul's use of this word indicates that the truth he is about to share is significant and transformative, meant for those who are receptive to God's revelation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Listen, I tell you a mystery: We will not all sleep, but we will all be changed—'. The KJV and ASV also use 'mystery', maintaining the theological weight of μυστήριον.
In contrast, the BBE and YLT opt for 'secret', which shifts the nuance slightly but retains the idea of a revealed truth. The translations agree on the essential message of transformation.
Sentence Structuregenerated
The main verb of the sentence is λέγω, I tell, which introduces the mystery. This verb governs the structure, with a direct object μυστήριον, a mystery, and an indirect object ὑμῖν, to you.
Following this, two clauses describe what will happen: οὐ πάντες κοιμηθησόμεθα, we will not all sleep, and ἀλλαγησόμεθα, we will be changed. The structure emphasizes the contrast between those who sleep and those who will be transformed.
Septuagint Backgroundgenerated
μυστήριον does not have a direct equivalent in the Septuagint, but it reflects the concept of divine secrets found in the Hebrew word רָז (H7328), which conveys the notion of hidden truths. This connection underscores the continuity of God's revelation from the Old Testament to the New Testament.
The absence of a direct LXX counterpart for μυστήριον highlights its unique significance in the context of New Testament theology, particularly in relation to the mysteries of salvation.
In plain words — the whole versegenerated
1 Corinthians 15:51 tells us that Paul is revealing a mystery: not everyone will die, but all believers will be transformed. This transformation will happen suddenly at the last trumpet, emphasizing the hope of eternal life.
Frequently Asked Questionsgenerated
Paul refers to a divine truth about the resurrection that was previously hidden but is now revealed to believers, indicating a significant change in the future.
Paul is indicating that not every believer will experience physical death before the return of Christ; some will be alive and transformed at that moment.
To be 'changed' refers to the transformation of believers' bodies into a glorified state, suitable for eternal life with God.
This verse assures believers of the hope of resurrection and transformation, emphasizing that death is not the end for those in Christ.
Reflection Questionsgenerated
- How does the promise of transformation encourage me in my faith?
- What does it mean for me to live in light of this mystery?
- In what ways can I share the hope of resurrection with others?
- How does understanding this mystery affect my view of death?
The early church on this verse — how the Fathers read it
Early church writers like Tertullian and Jerome reference this verse to discuss the resurrection and transformation of believers, emphasizing the hope it offers.
But how shall it be changed, if it shall have no real existence? If, however, this is only said of those who shall be found in the flesh at the advent of God,Early Church Fathers on 1 Corinthians 15 →
For when he adds, "This corruptible must put on incorruption, and this mortal must put on immortality," this will assuredly be that house from heaven, with which we so earnestly desire to be clothed upon,Early Church Fathers on 1 Corinthians 15 →
You ask in what sense it was said, and how it should be read in the first letter of the Apostle Paul to the Corinthians: "We shall all indeed rise again,Early Church Fathers on 1 Corinthians 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 15:51 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, I show you a mystery,.... Or a secret, which could never have been discovered by reason, or the light of nature, and what is of pure revelation; and which perhaps the apostle became
Read John Gill on 1 Corinthians 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, I shew you a mystery; We shall not all sleep, but we shall all be changed, Behold - calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed.
Read Robert Jamieson on 1 Corinthians 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey might object: How can this be? There will be many saints alive in the world at the day when Christ shall come to judge the world, they will have natural bodies, such as they were born with, and grew up with in the world until that time. Saith the apostle: I now tell you a secret thing; for so the term mystery signifieth, 16:25, and in many other texts. We shall not all sleep any long sleep: some think all shall die, but some for a very short time, and then they shall revive. But we shall all be changed, either dying for time, or by some other work of God, their natural, corruptible bodies shall be turned into spiritual bodies, not capable of corruption.
Read Matthew Poole on 1 Corinthians 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, Ver. 51. I show you a mystery] Not known till now to any man living. This, likely, was one of those wordless words, ρηματααρρητα, that Paul heard in his rapture, 2 Corinthians 12:4.
Read John Trapp on 1 Corinthians 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(51) Behold, I shew you a mystery.—It is better to take these words as referring to what follows rather than (as some have done) to the preceding statement. A mystery means something which up to this time has been kept concealed, but is now made manifest (Romans 11:25; Ephesians 3:3-5). We shall not all sleep, but we shall all be Changed.—There are here a considerable variety of readings in the Greek, but the text from which our English version is taken is probably correct. The Apostle believed that the end of the world might come in the lifetime of some then living. We shall not all, he says, necessarily sleep, but we shall all be changed. The change from the earthly to the spiritual body…
Read Charles John Ellicott on 1 Corinthians 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 51. I show you a mystery] That is, a thing which you have never known before. But what is this mystery? Why, that we shall not all sleep; we shall not all die; but we shall all be changed: of this the Jews had not distinct notions. For, as flesh and blood cannot inherit glory, and all shall not be found dead at the day of judgment, then all must be changed-undergo such a change that their bodies may become spiritual, like the bodies of those who shall be raised from the dead.
Read AdamClarke on 1 Corinthians 15 →CambridgeThe Cambridge Bible for Schools and Colleges51. Behold, I shew you a mystery] See note on ch. 1 Corinthians 2:7, 1 Corinthians 4:1. Human reason unaided is of course incapable of arriving at the truth on a point like this.We shall not all sleep] There are two other very important readings of this passage. The first, that of the Vulgate and of Tertullian, is omnes quidem resurgemus, sed non omnes immutabimur (alle we schulen rise aghen, but not alle we schullen be chaungid. Wiclif). The other is, we shall all sleep, but we shall not all be changed, which is found in some important MSS. and versions. There seems little reason to doubt that the reading of our version is the true one. The others have probably arisen from the fact that St…
Read Cambridge on 1 Corinthians 15 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold I show you - This commences the third subject of inquiry in the chapter, the question, what will become of those who are alive when the Lord Jesus shall return to raise the dead?
Read Albert Barnes on 1 Corinthians 15 →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
Listen, I tell you a mystery: We will not all sleep, but we will all be changed—
Behold, I tell you a mystery. We will not all sleep, but we will all be changed,
Listen, I tell you a mystery: We will not all sleep, but we will all be changed—
Listen, I will tell you a mystery: We will not all sleep, but we will all be changed –
Tyndale line
Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed,
Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed,
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,
Behold, I shewe you a secret thing, We shall not all sleepe, but we shall all be changed,
Strictly literal
Behold, I tell you a mystery: We shall not all fall asleep, but we shall all be changed,
lo, I tell you a secret; we indeed shall not all sleep, and we all shall be changed;
Behold, I tell you a secret: we indeed will not all sleep, but we will all be changed;
Look! I tell you a secret truth: We will not all die, but we will all be changed.
From the Latin
Behold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed.
Simplified
Listen, I'm going to reveal a mystery! Not all of us will die—but we will all be changed,
See, I am giving you the revelation of a secret: we will not all come to the sleep of death, but we will all be changed.
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.
Ecce mysterium vobis dico : omnes quidem resurgemus, sed non omnes immutabimur.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܐ ܐܡܪ ܐܢܐ ܠܟܘܢ ܐܪܙܐ ܠܘ ܟܠܢ ܢܕܡܟ ܟܠܢ ܕܝܢ ܢܬܚܠܦ
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.
ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες — οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα
The standard critical text of the New Testament.
ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες — οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα
The previous edition, still widely cited.
ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες — οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα
The Society of Biblical Literature edition, freely licensed.
ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες — οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα
The edition that turned scholarship toward the earliest manuscripts.
ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες — οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα
An independent critical text built from the oldest witnesses then known.
ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες — οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα
A recent critical edition following documentary evidence closely.
ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα
The reading of the majority of surviving manuscripts.
ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα
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 |
|---|---|---|
| μὲν indeed | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
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 15:51
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.
ἰδού,
[in LXX chiefly for הִנֵּה,]
prop. imperat. 2 aor. mid. of ὁράω, used as a demonstrative particle, with frequency much greater in LXX and NT than in cl. (v. M, Pr., 11),
ἰδού, a demonstrative particle, [in Grk. writ. fr. Soph. down], found in the N. T. esp. in the Gospels of Matthew and of Luke, used very often in imitation of the Hebr. nan, and giving a peculiar vivacity to the style by bidding the reader or hearer to attend to what is said: behold! see! lo! It is inserted in the discourse after a gen. absol., Mt. i. 20; ii. 1, 13; ix. 18; xii. 46; xvii. 5; Xxvi.47; xxviii. 11. καὶ ἰδού is used, when at the close of a narrative something new is introduced, Mt. ii. 9; ili. 16; iv. 11; viii. 2, 24, 29,32, 34; ix. 2 54. 20; xii. 10; KV 224 ΧΥΙ- Ss) KIX. 10... eva. 91; ΧΧΥΪ. 51: ΧΧΥΤΙ ὦ, 7; Lk. i. 20, 31, 36; ii. 9[R GL Tr br. ], 25; ix. 30, 38 sq.; x. 25; xiv. 2; xxiv.13; Acts xii.7; xvi.1; when a thing is specified which is unexpected yet sure, 2 Co. vi. 9 (καὶ ἰδοὺ ζῶμεν, and nevertheless we live), cf. Mt. vii. 4; when a thing is specified which seems…
Read the full entry →ἰδού. Moulton (Pro/eg. p. 11) has shown that the frequency with which ἰδού (originally the imper. of εἰδόμην and accented ἰδοῦ) is used by certain NT writers is due to the fact that they were accustomed to the constant use of an equivalent interjection in their own tongue: cf. Wellhausen £ini.* p. 22. As showing, however, that the interjection was used in the Kou where no Hebraistic influence is predicable, we may cite P Oxy VII. 10665 (iii/A.p.) εἰδ[ο]ὺ οὖν ἀπέστιλά σοι αὐτήν, with reference to the return of a file, 76. 10691 (very illiterate—iii/a.p.) εἰδοὺ γὰρ kal τὸ πορφύρειν μετὰ τῶν συ[ν]έργων κεῖντε, “see, the purple is put with the tools” (cf. 1.5), 74. X. 12917 (A.D. 30) οὐδ[εί]ς μοι ἤνεγκεν ἐπιστολήν περὶ ἄρτων, ἀλλ᾽ εὐθέως, ἡ (-- εἰ) ἔπεμψας διὰ ἸΚολλούθου ἐπιστολήν, εἰδοὺ ἀρτάβηι σοι γίνεται, ‘“‘no one has brought me a letter about the bread, but if you send a letter by…
Read the full entry →ἰδού (idou) — look!.
ἰδοῦ
(ἴδου Hdn.Gr. cited in [Refs 4th c.AD+]aorist 2 imperative middle of ὁρά; but,
II. ἰδού (on the accent see Hdn.Gr.[Refs] adverb, lo! behold! (even with words of hearing, ἰδοὺ δοῦπον αὖ κλύω τινά [Refs 5th c.BC+]
II.1. with Nouns and Prons., ἰ. χελιδών Klein [Refs 6th c.BC+], etc.; ἰ. ἐγώ here am I, [LXX+NT]; οὐκ ἰ. Ἀαρώ; [LXX]
II.2. with Verbs,
II.2. a in the imperative, ἰ. θεᾶσθε [Refs 5th c.BC+]; especially in offering a thing, take it! ἰ. δέχου παῖ [Refs 5th c.BC+]
II.2. b in indicative of all tenses, ἰ. πείθομαι [NT+5th c.BC+] with past tenses, [LXX+NT]; in the middle of a sentence, [NT]
II.3. with questions, ἰ., τί ἔστι; [Refs 5th c.BC+]
ἰδού
idou
second person singular imperative middle voice of 1492; used as
imperative lo!; --behold, lo, see.
see GREEK for 1492
ἰδού
v.
See! Lo! Behold! Look!
ἰδού 2nd sg mid imperat of εἰδόμην, as adv. lo! behold! see there! Soph.; ἰδού, δέχου there! take it! Lat. en tibi! id. Soph., etc.:— well, as you please! Ar.
in repeating another's words quizzingly, ἰδού γ᾽ ἄκρατον oh yes, wine, id. Ar.
Verb-2AMM-2S — Verb · second aorist · middle · imperative · second person · singularsecond aorist middle imperative — a completed action, viewed as a whole.
V-2AMM-2S Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: iMperative Person: second Number: Singular
208 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.
Counted over the 603 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.
μυστήριον (musterion) refers to a mystery or secret doctrine, often requiring initiation to understand. In the New Testament, it signifies divine secrets revealed by God, particularly concerning salvation through Christ, as seen in verses like Romans 16:25 and Colossians 1:26. The term encompasses both general truths of the Christian faith and specific revelations, such as the mysteries of the kingdom of God.
μυστήριον, -ου, τό
(< μυέω),
[in LXX: Da LXX TH 2:18 ff. (רָז), To 12:7, 11, Jth 2:2, Wi 2:22 6:22 14:15, 23, Si 3:18 22:22 27:16, 17, 21, II Mac 13:21*;]
that which is known to the μύστης (initiated), a mystery or secret doctrine, mostly in pl., τὰ μ. (Æsch., Hdt., al.).
In later writers (Menand., Incert., 168), that which may not be revealed (not, however, as in the modern sense, intrinsically difficult to understand), a secret or mystery of any kind (To 12:7, 11, Jth 2:2, II Mac 13:21).
μυστήριον, -ov, τό, (μύστης [one initiated; fr. μυέω, 4: ν.7), in class. Grk. a hidden thing, secret, mystery: μυστήριόν σου μὴ κατείπῃς τῷ φίλῳ, Menand.; plur. generally mysteries, religious secrets, confided only to the initiated and not to be communicated by them to ordinary mortals; [ef. K. 1 Hermann, Gottesdienstl. Alterthiimer der Griechen, § 32]. In the Scriptures 1. a hidden or secret thing, not obvious to the understanding: 1 Co. xiii. 2; xiv. 2; (of the secret rites of the Gentiles, Sap. xiv. 15, 23). 2. a hidden purpose or counsel; secret will: of men, τοῦ βασιλέως, Tob. xii. 7,11; τῆς βουλῆς αὐτοῦ, Judith ii. 2; of God: μυστήρια θεοῦ, the secret counsels which govern God in dealing with the righteous, which are hidden from ungodly and wicked men but plain to the godly, Sap. ii. 22. In the N. T., God's plan of providing salvation for men through Christ, which was once hidden…
Read the full entry →μυστήριον. There are many aspects of this important word which lie outside our immediate purpose, but its use as a technical term in pagan religion to denote a “secret ’’ or “‘ secret doctrine ’ known only to the initiated, which they are not at liberty to disclose, may be briefly illustrated. Thus from the inserr. we have OGZS 331% (Pergamon—mid. ii/B.c.) διεταξάμεθα δὲ ἀκολούθως τούτοις καὶ περὶ θυσιῶγ καὶ πομπῶγ καὶ μυστηρίων τῶν ἐπιτελουμένωμ πρὸ πόλεως αὐτῶι ἐν τοῖς καθήκουσι καιροῖς καὶ τόποις, 0. 5281" τοῦ μεγάλου καὶ κοινοῦ τῆς Βειθυ[νίας να]οῦ τῶν μυστηρίων ἱεροφάντ[ην, 70. 540%! (end i/a.p.) ᾿Ατταβοκαοὶ οἱ τῶν τῆς θεοῦ []ἸλεέγΣ | Magnae] μυστηρίων μύστ[αι ἐτεῆμησαν τὸν [ἑαυτῶν φίλον καὶ εὐεργέτην, and 24. 7215 (iv/A.D.) ὁ δᾳδοῦχος τῶν ἁγιωτάτων ᾿Εἰλευσῖνι μυστηρίων [Νικαγόρας. In the sepulchral epigram Abel 5884 a priest is described α5---ἐκτελέσας μυστήρια πάντοτε σεμνῶς, cf.…
Read the full entry →μυστήριον (mustērion) — mystery.
μυστήρι-ον, τό,
(μύστης, μυέω) mystery or secret rite: mostly in plural, τὰ μ. the mysteries, first in [Refs 5th c.BC+] (of the mysteries of the Cabiri in Samothrace), etc.; especially those of Demeter at Eleusis, [Refs 5th c.BC+]; μυστηρίοις τοῖς μείζοσιν, τοῖς ὀλείζοσιν μ., [Refs]; but usually, τὰ μεγάλα, τὰ μικρὰ μ., [Refs 5th c.BC+]; ἀπιέναι πρὸ τῶν μ., i.e. before you have reached the heart of the matter, [Refs 5th c.BC+]; τὰ τῆς θεοῦ (i.e. Μεγάλης Μητρὸς) μ. [Refs 1st c.AD+]; οἱ θεοὶ οἷς τὰ μ. ἐπιτελεῖται [Refs 1st c.BC+]; τὰ μ. ποιεῖν [Refs 5th c.BC+]; μ. ἐρεῖν And.[same place]: later in singular, [Refs 2nd c.AD+]
Read the full entry →μυστήριον
musterion
from a derivative of muo (to shut the mouth); a secret or "mystery"
(through the idea of silence imposed by initiation into religious
rites):--mystery.
μυστήριον, ου, τό
n.n.
anything hidden, a mystery
μυστήριον mystērion 28x
a matter to the knowledge of which initiation is necessary; a secret which would remain such but for revelation, Mt. 3:11; Rom. 11:25; Col. 1:26; a concealed power or principle, 2 Thess. 2:7; a hidden meaning of a symbol, Rev. 1:20; 17:7
μυστήριον μυστήριον, ου, τό, μύστης a mystery or secret doctrine; in pl., τὰ μ. the mysteries of the Cabiri in Samothrace, Hdt.; of Demeter at Eleusis, Aesch., etc.
any mystery or secret, Plat.
mystic implements, Eur., Ar.
in NTest. a mystery, a divine secret, something above human intelligence.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
mis'-ter-i (musterion; from mustes, "one initiated into mysteries"; mueo "to initiate," muo, "to close" the lips or the eyes; stem mu-, a sound produced with closed lips; compare Latin mutus, "dumb"): Its usual modern meaning (equals something in itself obscure or incomprehensible, difficult or impossible to understand) does not convey the exact sense of the Greek musterion, which means a secret imparted only to the initiated, what is unknown until it is revealed, whether it be easy or hard to understand. The idea of incomprehensibility if implied at all, is purely accidental. The history of the word in ancient paganism is important, and must be considered before we examine its Biblical usage.
1. In Ancient Pagan Religions:
In the extant classics, the singular is found once only (Menander, "Do not tell thy secret (musterion) to thy friend"). But it is frequently found in the plural ta…
Mystery
The calling of the Gentiles into the Christian Church, so designated (Eph. 1:9, 10; 3:8-11; Col. 1:25-27); a truth undiscoverable except by revelation, long hid, now made manifest. The resurrection of the dead (1 Cor. 15:51), and other doctrines which need to be explained but which cannot be fully understood by finite intelligence (Matt. 13:11; Rom. 11:25; 1 Cor. 13:2); the union between Christ and his people symbolized by the marriage union (Eph. 5:31, 32; comp. 6:19); the seven stars and the seven…
Means strictly a secret, and is so used when spoken of the heathen "mysteries" or secret rites, which were full of all manner of abominations. In the Scriptures the word "mystery" denotes those truths of religions which, without a revelation from God, would have remained unknown to man. Our Savior says to his disciples, that they are peculiarly happy, because God has revealed to them "the mysteries of the kingdom of heaven," Mt 16:17 11:25 Lu 10:21-24. Paul explains the word in Eph 3:1-9; and often speaks of the mystery of the gospel, of the mystery of the cross of Christ, of the mystery of Christ which was unknown to former ages, of the mystery of the incarnation, the resurrection, etc.,
27 occurrences in the New Testament, rendered 3 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 27 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 7 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.
ἐπεὶ πῶς ἐκλαλήσει μυστήρια φωνητήριον οὐκ ἔχων ὄργανον;
καὶ ταῦτα αἰσχύνης ἀνάπλεα καὶ ταῦτα ἔπρασσεν αὐτὸς οὐκ ἀπηλλαγμένος ἔν τινων τελεταῖς μυστηρίων, ἃς αὐτὸς συνίστατο, στολάς τε ἐνδυόμενος γυναικείους καί τινων περιθέσεις πλοκαμίδων ἐπινοῶν ἄλλα τε ὁπόσα ἐπικαταψεύσασθαι θηλύτητα τῆς ὄψεως ἔμελλεν,…
πᾶς δὲ προφήτης δεδοκιμασμένος, ἀληθινός, ποιῶν εἰς μυστήριον κοσμικὸν ἐκκλησίας, μὴ διδάσκων δὲ ποιεῖν, ὅσα αὐτὸς ποιεῖ, οὐ κριθήσεται ἐφ̓ ὑμῶν: μετὰ θεοῦ γὰρ ἔχει τὴν κρίσιν: ὡσαύτως γὰρ ἐποίησαν καὶ οἱ ἀρχαῖοι προφῆται.
τῶν ἱερέων, οἷς ἔξεστιν καὶ δύναται κατὰ τὸ τῆς συνηθείας εὐσεβὲς ἐπιτελεῖν τὰ μυστήρια, ὥστε μηδὲν περισσότερον ἀπαιτεῖσθαι παρὰ τῶν εὖ ὄντων ἢ σύνηθές ἐστιν. ἐρχέσθω πρὸς μὲ
ειτο ἀπὸ τῆς αὐτῆς Πιηναειος καὶ κακ … κοπτε … … … ἱεροῦ μυστηρίου οὐ μόνον ἀλλὰ καινιστὰς … … εἰς τὰς ἁγνείας τ
καὶ μὴ ὑπερόρια ἡδέα μετέρχεσθαι θέλωσι· οἱ γὰρ ἐπʼ ἀγαθοῖς πρότερον τῶν Μουσῶν τὰ μυστήρια τελοῦντες ὕστερον αὐτοῖς συμβαίνει … ἑορτη
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 occurrences in the New Testament, rendered 37 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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 φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
See TALE.
1,357 occurrences in the New Testament, rendered 107 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 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 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.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
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-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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 Greek word μέν is a particle that typically indicates a contrast with a following clause, often paired with δέ. It can express certainty or affirmation, but is frequently left untranslated. In the New Testament, it appears in various constructions, such as ὁ μὲν ... ὁ δέ (the one ... the other) and τοῦτο μὲν ... τοῦτο δέ (partly ... partly). Its usage is less common than in classical Greek.
μέν,
conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows.
It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause.
μέν, a weakened form of μήν, and hence properly a particle of affirmation: truly, certainly, surely, indeed, —its affirmative force being weakened, yet retained most in Ionic, Epic, and Herodotus, and not wholly lost in Attic and Hellenistic writers (μέν ‘confirmative’; ef. 4 Mace. xviii. 18). Owing to this its original meaning it adds a certain force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes ther. from others. Accordingly it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following δέ or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. It corresponds to the Lat. quidem, indeed, Germ.…
Read the full entry →μέν, an untranslatable particle, was originally a form of μήν (g.v.). The correlation μὲν... δέ, so common in classical Greek, is largely reduced in the NT (cf. Blass Gr. p. 266 f.). For μέν solitartum, i.e. μέν followed by no contrasting particle, as in Rom 1® πρῶτον μέν, a/., cf. BGU 11. 423? (ii/A.D.) (= Selections, p. 90) πρὸ μὲν πάντων εὔχομαί oe ὑγιαίνειν καὶ διὰ παντὸς ἐρωμένον (1. ἐρρωμένον) εὐτυχεῖν," 5 γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον περὶ τῆς τῶν ἀδελφῶν pov. The combination μὲν οὖν in narrative, summing up what precedes, or introducing what follows (Ac 18, 9%, αἰ. : cf. Blass Gr. p. 273), is seen in such passages as P Petr II. 13 (19) (mid. iii/B.c.) (= Witkowski?, p. 19) μάλιστα μὲν οὖν τῆν πᾶσαν σπουδὴν πόησαι [το]ῦ ἀφεθῆναί σε διὰ τέλους, P Lille I. 26? (111,8...) (= Witkowski, p. 49) ἔγραψάς μοι περὶ τῆς εἰς τὴν σησαμείαν γῆς, μάλιστα δὲ…
Read the full entry →μέν (men) — on the other hand.
μέν,
Particle, used partly to express certainty on the part of the speaker or writer; partly, and more commonly, to point out that the word or clause with which it stands is correlative to another word or clause that is to follow, the latter word or clause being introduced by δέ.
__A
__A.I μέν used absolutely to express certainty, not followed by correlative δέ, indeed, of a truth, synonymous with μήν, as appears from the Epic dialect and Ionic dialect form ἦ μέν in protestations and oaths (where Attic dialect used ἦ μήν), καί μοι ὄμοσσον, ἦ μ. μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν [Refs 8th c.BC+]: also in Trag., ἀκτὴ μὲν ἥδε τῆς περιρρύτου χθονός [Refs 8th c.BC+]; γε μέν, compare γε [Refs]
μέν
men
a primary particle; properly, indicative of affirmation or concession
(in fact); usually followed by a contrasted clause with 1161 (this
one, the former, etc.):--even, indeed, so, some, truly, verily. Often
compounded with other particles in an intensive or asseverative sense.
see GREEK for 1161
μέν
Disj.prt.
truly, indeed
μέν men 179x
a particle serving to indicate that the term or clause with which it is used stands distinguished from another, usually in the sequel, and then mostly with δέ correspondent, Mt. 3:11; 9:39; Acts 1:1; ὁ μὲν ... ὁ δέ, this ... that, the one ... the other, Phil. 1:16, 17; one ... another, οἱ μὲν ... οἱ δέ, some ... others, Matt 22:5; ὅλλος μὲν ... ὅλλος δέ, one ... another, pl. some ... others, Matt 13:8; 21:35; ὅλλος μὲν ... ὅλλος δέ, one ... another, 1 Cor. 15:39; ὡδε μὲν ... ἐκεῖ δέ, here ... there, Heb.…
Read the full entry →μέν Particle, used to shew that the word or clause with which it stands answers to a following word or clause, which is introduced by δέ. Generally, μέν and δέ may be rendered on the one hand, on the other hand, or as well . . , as, while or whereas, but it is often necessary to leave μέν untranslated.
μέν is not always answered by δέ, but by other equiv. Particles, as ἀλλά, ἀτάρ or αὐτάρ, αὖ, αὖθις, αὖτε; also πρῶτον μέν, εἶτα Soph.; πρῶτον μέν, ἔπειτα id. Soph.; πρῶτον μέν, μετὰ τοῦτο Xen.
the answering clause with δέ is sometimes left to be supplied, ὡς μὲν λέγουσι as indeed they say, (but as I believe not), Eur.; this isolated μέν is often a Pron., ἐγὼ μὲν οὐκ οἶδα I for my part, (whatever others may say), Xen.; οὗτος μέν Plat.
Read the full entry →Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
194 occurrences in the New Testament, rendered 6 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 180 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.
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.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
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.
ἐν ἀρούραις ἑπτὰ καὶ τοῦ προσόντος χαλάσματος ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς
παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ Πελαίου
πεδίωι Παθύρεως σφραγίδων τριῶν , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πα-νᾶτος τοῦ Πατῆτος, μιᾶς μὲν γείτονες νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 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 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
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.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
κοιμάομαι (koimaomai) means to fall asleep or to be put to sleep, often used metaphorically for death. It is derived from the root meaning to lull or calm. The New Testament employs it in contexts relating to literal sleep (e.g., Mt 28:13, Lk 22:45) and as a euphemism for death (e.g., Acts 7:60, 1 Cor 15:20). The lexicons do not show significant disagreement.
κοιμάω, -ῶ,
[in LXX chiefly for שׁכב;]
to lull to sleep, put to sleep. Mid and pass., to fall asleep (M, Pr., 162; M, Th., 1, 4, 13): Mt 28:13, Lk 22:45, Jo 11:12, Ac 12:6. Metaph, of death: Mt 27:52, Jo 11:11 Ac 7:60 13:36, I Co 7:39 11:30 15:6, 18, 20, 51, I Th 4:13-15, II Pe 3:4 (cf. Is 14:8 43:17, II Mac 12:45).†
SYN.: καθεύδω.
κοιμάω, -@: Pass., pres. κοιμάομαι, κοιμῶμαι; pt. Keκοίμημαι [cf. W. 274 (257)]; 1 aor. ἐκοιμήθην; 1 fut. κοιμπθησομαι; (akin to κεῖμαι; Curtius § 45); to cause KOW@re om to sleep, put to sleep, (Hom. et al.) ; metaph. to still, calm, quiet, (Hom., Aeschyl., Plat.) ; Pass. to sleep, fall asleep . prop., Mt. xxviii. 13; Lk. xxii. 45; Jn. xi. 12; Acts xii. 6; Sept. for 33¥. metaph. and euphemistically i. q. to die (cf. Eng. to fall asleep]: Jn. xi. 11; Acts vii. 60; xiii. 36; 1 Co. vii. 39; xi. 30; xv. 6, 51 [ef. W. 555 (517); B. 121 (106) note]; 2 Pet. 11]. 4; οἱ κοιμώμενοι, κεκοιμημένοι, κοιμηθέντες, i. q. the dead: Mt. xxvii. 52; 1 Co. xv. 20; 1 Th. iv. 13-15; with ἐν Χριστῷ added (see ἐν, I. 6 Ὁ. p. 211°), 1 Co. xv. 18; in the same sense Is. xiv. 8; xliii. 17; 1 K. xi. 43; 2 Mace. xii. 45; Hom. Π. 11, 241; Soph. Electr.…
Read the full entry →κοιμάομαι. Κοιμάομαι, ‘‘sleep,” is common, e.g. P Ryl II. 1275 (A.D. 29) κοιμωμένου pov ἐπὶ τῆς θύρας, ‘as I was sleeping at the door,” P Oxy VI. 933% (late ii/a.D.) ἐποίησα δὲ καὶ τὸν νυκτοστράτηγον φ[ύ]λακα κοιμᾶσθαι πρὸς τῇ οἰκίᾳ, “ΕἸ made the night-strategus sleep_on guard at the house’”’ (Edd.). In P Giss I. 191? (ii/A.D.) a wife writes to an absent husband that she had gone to bed without food—&[y]evetos ἐκοιμώμην ---580 great was her anxiety regarding him. We may also cite the curious ostrakon-letter, Os¢v 1157 (Thebes— ii/iii A.D.), in which certain taxgatherers give permission to an hetaera—ty ὑπογεγραμέν(ῃ) ἡμέρᾳ μεθ᾽ οὗ ἐὰν θέλῃς ἐνθάδε κοιμᾶσθαι (cf. Archiv vi. p. 220 n.1). A purely middle use of κοιμηθῆναι is found in P Goodsp Cairo 31° (ili/B.c.) ἡνίκα ἤμελλον κοιμηθῆναι ἔγραψα ἐπιστόλια B: on the other hand P Fay 11το}8 (a.p. 94) ἵϊν]α τὰ πρόβατα ἐκεῖ κοιμηθῆι (‘‘may be…
Read the full entry →κοιμάω (koimaō) — to sleep.
κοιμ-άω,
future -ήσω, Doric dialect -άσω [ᾱ]: aorist ἐκοίμησα, Epic dialect κοίμησα [Refs 8th c.BC+]:—middle, future -ήσομαι [Refs 1st c.BC+]aorist κοιμήσατο, -αντο, [Refs 8th c.BC+]:—passive, future -ηθήσομαι [Refs 5th c.BC+]: aorist ἐκοιμήθην [Refs 8th c.BC+]: perfect κεκοίμημαι [Refs 4th c.BC+]:—lull, put to sleep, κοίμησον.. Ζηνὸς ὑπ᾽ ὀφρύσιν ὄσσε φαεινώ [Refs 8th c.BC+]; put to bed, τὸν δ᾽ αὐτοῦ κοίμησε [Refs 8th c.BC+]; of a hind, ἐν ξυλόχῳ.. νεβροὺς κοιμήσασα [Refs]
2. metaphorically, still, calm, ἀνέμους, κύματα, [Refs 8th c.BC+]; also, soothe, assuage, κοίμησον δ᾽ ὀδύνας [Refs 8th c.BC+]; ᾧ (i.e. φύλλῳ) κοιμῶ τόδ᾽ ἕλκος [Refs 5th…
κοιμάομαι
koimao
from 2749; to put to sleep, i.e. (passively or reflexively) to
slumber; figuratively, to decease:--(be a-, fall a-, fall on) sleep,
be dead.
see GREEK for 2749
κοιμάομαι
v.
I fall asleep, am asleep
κοιμάω koimaō 18x
to lull to sleep; pass. to fall asleep, be asleep, Mt. 28:13; Lk. 22:45; met. to sleep in death, Acts 7:60; 13:36; 2 Pet. 3:4
κοιμάω κεῖμαι to lull or hush to sleep, put to sleep, Hom.
metaph. to lull to rest, still, calm, ἀνέμους, κύματα id. Hom.; ὀδύνας Il.; κοίμησον εὔφημον στόμα lay thy tongue asleep in silence, Aesch.
Mid. and Pass. to fall asleep, go or lie abed, Hom., Hdt., etc.
of the sleep of death, κοιμήσατο χάλκεον ὕπνον he slept an iron sleep, Il.: absol. to fall asleep, die, Soph., NTest.
to keep watch at night, Lat. excubare, Aesch., Xen.
Verb-FPI-1P — Verb · future · passive · indicative · first person · pluralfuture passive indicative — an action still to come.
V-FPI-1P Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: first Number: Plural
18 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 18 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 108 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.
διὸ καὶ Μωυσῆς φοβηθείς, μή ποτε ὁ νοῦς μὴ μόνον κοιμηθῇ, ἀλλὰ καὶ τελείως ἀποθάνῃ, φησὶν ἐν ἑτέροις·
οὔσης ἑορτῆς καὶ τῶν Σικιμιωτῶν εἰς ἄνεσιν καὶ εὐωχίαν τετραμμένων νύκτωρ πρώτοις ἐπιβαλόντες τοῖς φύλαξι κτείνουσι κοιμωμένους καὶ παρελθόντες εἰς τὴν πόλιν ἀναιροῦσι πᾶν ἄρρεν καὶ τὸν βασιλέα σὺν αὐτοῖς καὶ τὸν υἱὸν αὐτοῦ, φείδονται δὲ τῶν…
Ἐὰν γυνή, φημί, κύριε, ἢ πάλιν ἀνήρ τις κοιμηθῇ καὶ γαμήσῃ τις ἐξ αὐτῶν, μήτι ἁμαρτάνει ὁ γαμῶν;
ἐπιστολὰς ὥραν ι τῆς νυκτὸς ηὗρον ἐξῆλθε, ὃ καὶ δύνασαι ἐπιγνῶναι, μετὰ γυ ναικὸς κοιμώμενος. Φαωφι ι ὥραν η νυκτὸς … ἱππεὺς ε
τρόπῳ τῇ ἁλωνείᾳ μου βουλόμενος πῦρ προσβαλεῖν καὶ μὴ ἰσχύσας ἐμπρῆσαι διὰ τοῦς ἐκεῖ κοιμωμένους καὶ φυλάσσοντας ἔφυγεν κατὰ τ … vestiges
Ἀρτεμιδώρας Μικκάλου μητρὸς Πανισκιαίνης πρεσβυτέρας ἐκοιμήθη ἐν Κυρίῳ
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-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
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.
← 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἀλλάσσω (allassō) is built from the root ἄλλος and means to change, alter, or transform. It covers a range of meanings including exchanging one thing for another and adapting forms of discourse. In the New Testament, it appears in verses like Acts 6:14 and Romans 1:23. The lexicons do not show significant disagreement.
ἀλλάσσω : fut. ἀλλάξω; 1 aor. ἤλλαξα; 2 fut. pass. ἀλλαγήσομαι ; (ἄλλος) ; [fr. Aeschyl. down]; to change: to cause one thing to cease and another to take its place, τὰ ἔθη, Acts vi. 14; τὴν φωνήν to vary the voice, i. 6. to speak in a different manner according to the different conditions of minds, to adapt the matter and form of discourse to mental moods, to treat them now severely, now gently, Gal. iv. 20 [but see Meyer ad loc.]. to exchange one thing for another: τὶ ἔν τινι; Ro. i. 23 (2 VA Ps. ev. (evi.) 20; the Greeks say ἀλλάσσειν τί τινος [cf. W. 206 (194), 388 (363); Vaughan on Βοπι.]. 6.7). to transform: 1 Co. xv. 51 sq.; Heb. i. 12. [Comp.: ἀπ- δὲ-» κατ-, ἀπο-κατ-. pet-, συν-αλλάσσω.}
ἀλλάσσω. As so often happens, the simple verb (MGr ἀλλάζω) is outnumbered greatly by its compounds. We may cite Sy/ 1784. (iv/B.c.) κεκτῆσθαι kal ἀλλάσσεσθαι καὶ ἀποδόσθαι, P Oxy IV. γ29 58 (A.D. 137) ἐὰν δὲ αἱρώμεθα ἀλλάσσειν κτήνη ἢ πωλεῖν ἔξεσται ἡμεῖν, Ρ Lips 1. 107% (middle iii/A.p.) ἀλλάξας τὸν λόγον, BGU IV. 11414) 44 (Augustus), where a πορφυρᾶ has been “ bartered,” P Oxy IV. 729" (A.D. 137) in association with πωλεῖν. In P Tebt I. 124} (c. B.c. 118) “εἠλλαγμένοι scems to be equivalent to ἀπηλλαγμένοι rather than to have the meaning ‘exchange’” (Edd.). An illiterate papyrus of A.D. 75 may be cited for the construction: BGU Il. 597'° ἀλλαξέτω σε αὐτὸν (sc. a sack of wheat) Πασίων καλοῖς σπέρμασει. Σέ here is we suppose for σοί: the dative σπέρμασι reminds us of the NT ἐν ὁμοιώματι (Rom 123, from LXX), since the addition of ἐν to a dative is nothing out of the way. (Of course we…
Read the full entry →ἀλλάσσω (allassō) — to change.
ἀλλάσσω,
later Attic dialect ἀλλάττω [Refs 5th c.BC+]: imperfect ἤλλαττον[Refs 4th c.BC+]: future -άξω[Refs 6th c.BC+]: aorist ἤλλαξα[Refs 5th c.BC+]perfect ἤλλᾰχα (ἀπ-) [Refs 5th c.BC+], (δι-) [Refs]:—middle, future ἀλλάξομαι[Refs 2nd c.AD+], (ἀντ-) [Refs 5th c.BC+]: aorist ἠλλαξάμην[Refs 5th c.BC+], etc.: perfect (in middle sense) ἤλλαγμαι (ἐν-) [Refs 5th c.BC+]:—passive, future ἀλλαχθήσομαι Trag. and Comedy texts, (ἀπ-) [Refs 5th c.BC+]; ἀλλαγήσομαι in early Prose, (ἀπ-) [Refs 5th c.BC+], (ἐξαπ-) [Refs 5th c.BC+]aorist ἠλλάχθην and ἠλλάγην, former more frequently in [Refs 5th c.BC+], latter in Prose: perfect ἤλλαγμαι[Refs 4th c.BC+]: pluperfect ἤλλακτο[Refs 5th c.BC+]: (ἄλλος):—make other than it is, change, alter, τόπον[Refs 5th…
Read the full entry →ἀλλάσσω
allasso
from 243; to make different:--change.
see GREEK for 243
ἀλλάσσω
v.
I change, alter
ἀλλάσσω allassō 6x
to change, alter, transform, Acts 6:14; Rom. 1:23; 1 Cor. 15:51, 52; Gal. 4:20; Heb. 1:12
ἀλλάσσω ἄλλος to make other than it is, to change, alter, Eur., Plat., etc.
ἀλλ. τί τινος to give in exchange for, barter one thing for another, Aesch.; τι ἀντί τινος Eur.: so in Mid., Thuc.
to repay, requite, φόνον φονεῦσιν Eur.
to give up, leave, quit, οὐράνιον φῶς Soph.
to take one thing for another, κάκιον τοὐσθλοῦ Theogn.; ἀλλ. θνητὸν εἶδος to assume mortal form, Eur.:—Mid., ἀλλάσσεσθαι τί τινος one thing for another, εὐδαιμονίας Hdt., etc.:—hence, to buy, τι ἀντ᾽ ἀργυρίου Plat.
to interchange, alternate, σκῆπτρ᾽ ἀλλάσσων ἔχειν to enjoy power in turn, Eur.:—Pass., ἀρεταὶ ἀλλασσόμεναι in turns, Pind.
Verb-2FPI-1P — Verb · future · passive · indicative · first person · pluralfuture passive indicative — an action still to come.
V-2FPI-1P Part of Speech: Verb Tense: second Future Voice: Passive Mood: Indicative Person: first Number: Plural
6 occurrences in the New Testament, rendered 6 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 6 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 15 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.
νυνὶ δὲ τοσοῦτον ἔστησε μηχάνημα κατὰ τῆς ψυχῆς, ὥστε ἡγεμόσιν αὐτὴν χρῆσθαι τυφλοῖς ἠνάγκασε, παρακρουσαμένη καὶ ἀναπείσασα κακῶν ἀρετὴν ἀλλάξαι καὶ ἀντιδοῦναι πονηρῶν ἀκακίαν.
τοῦτο λέγει: ὅταν ἐλθὼν ὁ υἱὸς αὐτοῦ καταργήσει τὸν καιρὸν τοῦ ἀνόμου καὶ κρινεῖ τοὺς ἀσεβεῖς καὶ ἀλλάξει τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας, τότε καλῶς καταπαύσεται ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ.
ἐὰν γάρ, φασί, διὰ τῶν χειρῶν τῶν παρθένων τούτων μὴ παρενεχθῶσι διὰ τῆς πύλης, τὰς χρόας αὐτῶν ἀλλάξαι οὐ δύνανται: μὴ κοπιᾶτε οὖν, φασίν, εἰς μάτην.
Ἀμφίκλης Λέοντι χαίρειν. καλῶς ποιήσεις, κύριέ μου, τοὺς σφῆνας στομῶσας ἐπεὶ πολλοὶ σφῆνας ἔχουσι ἀλλάξαι καὶ οὐκ ἔχω μὴ ἵνα … μεταδῶσι οἱ ἀκισκλάριοι καὶ αὐτ … λάβω. καὶ
μεμαθηκυῖαν τὴν τέχνην ἐντελῶς καθʼ ὁμοιότητα τῶν ὁμηλίκων αὐτῆς, οὐκ οὔσης ἐξουσίας ὁποτέρῳ αὐτῶν ἀλλάξαι τὸν ἕτερον ἢ παραβῆναί τι τῶν ἐγγεγραμμένων· ὃς δʼ ἂν παραβῇ, δώσει τῷ ἐμμένοντι
ἂν ἀπολύσεως τύχω ἀρκούμενος τῷδε τῷ προκιμένῳ ἐκπείσματι, καὶ οὐκ οὔσης ἐξουσίας ὁποτέρῳ ἡμῶν ἀλλάξαι τι τούτων ἢ παραβῆναί τι τῶν ἐνγεγραμμένων κατʼ οὐδένα τρόπον, ἐντεῦθεν δὲ παρέσχον ἐγγυητὴν