1 Corinthians 9:25 — Word Study
N1904πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
BSAEveryonepas [all people, every individual] nowde whoho is strivingagōnizomai▸ [strives, struggles, public contests, athletic events] in all thingspas controls himself;egkrateuomai▸ [exercises, disciplines, rigorous, self-controlled, self-control, temperance] theyekeinos [strive, endeavor] indeedmen thenoun thathina a perishablephthartos [temporary, fleeting, corruptible, transitory] crownstephanos [wreath, symbol of honor] they may receive,lambanō▸ we ourselvesegō howeverde an imperishable.aphthartos [eternal, lasting, incorruptible, unfading]
| Greek | English | Parsing |
|---|---|---|
| πᾶς | Everyone | Adjective, nominative, singular |
| δὲ | now | Conjunction |
| ὁ | who | Article, nominative, singular |
| ἀγωνιζόμενος | is striving | Verb, present, no voice stated |
| πάντα | in all things | Adjective, accusative, plural |
| ἐγκρατεύεται· | controls himself; | Verb, present, no voice stated |
| ἐκεῖνοι | they | Demonstrative pronoun, nominative, plural |
| μὲν | indeed | Particle |
| οὖν | then | Conjunction |
| ἵνα | that | Conjunction |
| φθαρτὸν | a perishable | Adjective, accusative, singular |
| στέφανον | crown | Noun, accusative, singular |
| λάβωσιν, | they may receive, | Verb, second aorist, active |
| ἡμεῖς | we ourselves | Personal pronoun, first person, nominative |
| δὲ | however | Conjunction |
| ἄφθαρτον. | an imperishable. | Adjective, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable. |
| KJV | And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. |
| ASV | And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. |
| YLT | and every one who is striving, is in all things temperate; these, indeed, then, that a corruptible crown they may receive, but we an incorruptible; |
| WEB | Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible. |
| BBE | And every man who takes part in the sports has self-control in all things. Now they do it to get a crown which is of this world, but we for an eternal crown. |
Where they part company is ἀγωνιζόμενος — see How Translations Differ.
The sentence comprises a main clause with supporting phrases that clarify the nature of the training and the contrasting outcomes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπᾶς
verbἀγωνίζομαι
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 9:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Teaching on Disciplinegenerated
1 Corinthians 9:25 is part of Paul's broader argument about the importance of self-discipline in the Christian life. He uses the metaphor of athletic competition to illustrate how believers should strive for their spiritual goals with the same intensity that athletes train for their events. This passage emphasizes the contrast between temporary, earthly rewards and the eternal, imperishable rewards that come from living a disciplined life in Christ.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ephesians 6:12–18 | For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this world’s darkness, and against the spiritual forces of evil in the heavenly realms. |
| 2 | 1 Timothy 6:12 | Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made the good confession before many witnesses. |
| 3 | 2 Timothy 2:5 | Likewise, a competitor does not receive the crown unless he competes according to the rules. |
| 4 | 2 Timothy 4:7 | I have fought the good fight, I have finished the race, I have kept the faith. |
| 5 | Hebrews 12:4 | In your struggle against sin, you have not yet resisted to the point of shedding your blood. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — ἀγωνίζομαι, agōnizomaigenerated
The word ἀγωνιζόμενος is a present participle of ἀγωνίζομαι, which means to strive or contend, often in a competitive context. It implies a vigorous effort, akin to athletes training for a race.
In this verse, it highlights the ongoing nature of the struggle that believers face as they pursue their spiritual goals, suggesting that just as athletes train rigorously, Christians must also exercise discipline in their lives.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Everyone who competes in the games trains with strict discipline.' This is similar in meaning across several translations, including the KJV and ASV, which emphasize the need for self-control.
However, variations arise in how the translations handle the word for 'crown.' The BSB and MSB use 'imperishable,' while the KJV and ASV opt for 'incorruptible,' showing a subtle difference in focus on the nature of the reward.
Sentence Structuregenerated
The main verb of the verse is ἀγωνιζόμενος, which governs the entire clause. It is supported by an adverbial phrase indicating the scope of the striving, and it is followed by a clause that contrasts the temporary reward with the eternal one.
The structure reveals a clear comparison: the efforts of athletes striving for a perishable crown are juxtaposed with the Christian pursuit of an imperishable crown, emphasizing the importance of discipline in achieving spiritual goals.
Septuagint Backgroundgenerated
στέφανος appears in the Septuagint, where it is used to translate the Hebrew word for crown, often symbolizing victory or honor. In contexts like Proverbs 12:4, it represents a reward for righteousness.
This connection enriches our understanding of the crown Paul refers to, as it ties the concept of spiritual reward to the established tradition of honor in the Hebrew Scriptures.
In plain words — the whole versegenerated
1 Corinthians 9:25 teaches that everyone who competes in athletic events trains hard and exercises self-control. They do this for a temporary prize, but Christians strive for an eternal reward that will never fade away.
Frequently Asked Questionsgenerated
The 'crown' refers to the eternal reward believers receive for their faithfulness and discipline in their spiritual lives, contrasting it with earthly rewards that are temporary.
Paul uses athletic imagery to illustrate the rigorous discipline and commitment required in the Christian life, drawing parallels between physical training and spiritual growth.
You can apply this teaching by setting spiritual goals and practicing self-control in your daily life, much like an athlete trains for competition.
In this context, 'imperishable' refers to rewards that are eternal and uncorrupted, unlike earthly prizes that fade away.
Reflection Questionsgenerated
- In what areas of my life do I need to exercise more discipline to pursue my spiritual goals?
- How can I remind myself of the eternal rewards that come from living a disciplined Christian life?
- What practices can I adopt to train myself spiritually, similar to how athletes prepare for competition?
- How do I view the challenges I face in my faith journey — as obstacles or as part of the training process?
The early church on this verse — how the Fathers read it
Early church writers reflect on the themes of discipline and reward in this passage, drawing lessons for Christian living.
No effort, no crown! Today there are people who place the widow above the virgin in terms of self-control, because the widow has rejected a pleasure which she once enjoyed.Early Church Fathers on 1 Corinthians 9 →
They are kept from luxury, from daintier meats, from more pleasant drinks; they are pressed, racked, worn out; the harder their labours in the preparatory training, the stronger is the hope of victory.Early Church Fathers on 1 Corinthians 9 →
This fight, therefore, predicted of old by the prophets, begun by the Lord, waged by the apostles...Early Church Fathers on 1 Corinthians 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 9:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd every man that striveth for the mastery,.... Either in running a race, or in wrestling; for the word here used agrees with both, and both are in the context referred to, nor has the apostle as
Read John Gill on 1 Corinthians 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. Striveth - in wrestling: a more severe contest than the foot-race. Is temperate.
Read Robert Jamieson on 1 Corinthians 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is not all that is required of men that would go to heaven, that they do not make an ill use of their liberty, using it to the dishonour of God, or to the prejudice of others; but look as it is with wrestlers in those games in practice amongst you, they are temperate in all things; in the use of meats and drinks, or any pleasures, though in themselves lawful, they will so use them, as may best serve their end, upholding the strength of their body for the motion they are to use, and yet not clogging them, or so using them, that they shall indispose them to, or hinder them in, that motion which they are to use. We, that are Christians, and striving for heaven, should also do the like, so…
Read Matthew Poole on 1 Corinthians 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. Ver. 25. Is temperate in all things] These luxurious Corinthians were much addicted to their belly; he calls them therefore to temperance. Ill doth it become a servant of the Highest to be a slave to his palate, to have animum in patinis et calicibus, as the Sybarites. A man may eat that on earth that he must digest in hell. (Aug.)
Read John Trapp on 1 Corinthians 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Every man that striveth for the mastery.—Better, Every one that enters into the contest. The Greek word (agonizomenos) is identical with the English “agonise.” Hence the use in devotional works of the phrase “to agonise in prayer,” etc. Is temperate in all things.—He fulfils not only some, but all of the necessary preliminary conditions. He indulges self in no way. They do it to obtain a corruptible crown.—There are two striking points of contrast between the earthly race and the spiritual course. There is but one obtains a reward in the earthly contest; none need fail of it in the heavenly race. That reward in the one case is perishable; in the other it is imperishable. If, then—such…
Read Charles John Ellicott on 1 Corinthians 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Is temperate in all things] All those who contended in these exercises went through a long state and series of painful preparations. To this exact discipline Epictetus refers, cap. 35: ΘελειςΟλυμπιανικησαι;Δεισ' ευτακτειν, αναγκοτροφειν, απεχεσθαι, πεμματων, γυμναζεσθαιπροςαναγκηνενὡρατεταγμενη, ενκαυματι, ενψυχει, μηψυχρονπινειν, μηοινονὡςετυχεν·ἁπλως, ὡςιατρῳ, παραδεδωκεναισεαυτοντῳεπιστατη·ειταειςτοναγωναπαρερχεσθαι·κ. τ. λ. "Do you wish to gain the prize at the Olympic games?-Consider the requisite preparations and the consequences: you must observe a strict regimen; must live on food which you dislike; you must abstain from all delicacies; must exercise yourself at the…
Read AdamClarke on 1 Corinthians 9 →CambridgeThe Cambridge Bible for Schools and Colleges25. And every man that striveth for the mastery is temperate in all things] The temperance of which the Apostle speaks was no light matter. For ten months had the candidates for a prize at these games to abstain from every kind of sensual indulgence, and to undergo the most severe training of the body. See Horace, De Arte Poetica, 412, and Epictetus: “Wouldest thou conquer at the games? Thou must be orderly, spare in food, must abstain from confections, exercise at a fixed hour, whether in heat or cold, drink no cold water, nor wine.”a corruptible crown] “A garland of olive, parsley, bay, or pine.” Stanley.but we an incorruptible] Cf. 2 Timothy 2:5; 2 Timothy 4:8; James 1:12; 1 Peter 4:4…
Read Cambridge on 1 Corinthians 9 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd every man that striveth for the mastery - (ὁἀγωνιζόμενος ho agōnizomenos). That “agonizes;” that is, that is engaged in the exercise of “wrestling, boxing,” or pitching the bar or quoit; compare the note at Luke 13:24.
Read Albert Barnes on 1 Corinthians 9 →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
Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable.
Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible.
Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable.
Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one.
Tyndale line
And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible.
And every man that striveth in the games is temperate in all things. Now they do it to receive a corruptible crown; but we an incorruptible.
And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
And euery man that proueth masteries, abstaineth from all things: and they do it to obtaine a corruptible crowne: but we for an vncorruptible.
Strictly literal
But every one that contends [for a prize] is temperate in all things: they then indeed that they may receive a corruptible crown, but we an incorruptible.
and every one who is striving, is in all things temperate; these, indeed, then, that a corruptible crown they may receive, but we an incorruptible;
and everyone who is striving is temperate in all things; these, indeed, then, that they may receive a corruptible garland, but we an incorruptible;
Every athlete exercises self-control in all things. They do it to receive a wreath that is perishable, but we do it to receive one that is imperishable.
From the Latin
And every one that striveth for the mastery, refraineth himself from all things: and they indeed that they may receive a corruptible crown; but we an incorruptible one.
Simplified
Every competitor who participates in the games maintains a strict training discipline. Of course they do so to win a crown that doesn't last. But our crowns will last forever!
And every man who takes part in the sports has self-control in all things. Now they do it to get a crown which is of this world, but we for an eternal crown.
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.
Omnis autem qui in agone contendit, ab omnibus se abstinet, et illi quidem ut corruptibilem coronam accipiant : nos autem incorruptam.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܠ ܐܢܫ ܕܝܢ ܕܐܓܘܢܐ ܥܒܕ ܡܢ ܟܠ ܡܕܡ ܐܚܕ ܪܥܝܢܗ ܘܗܠܝܢ ܪܗܛܝܢ ܕܢܣܒܘܢ ܟܠܝܠܐ ܕܡܬܚܒܠ ܚܢܢ ܕܝܢ ܕܠܐ ܡܬܚܒܠ
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.
πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
The standard critical text of the New Testament.
πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
The previous edition, still widely cited.
πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
The Society of Biblical Literature edition, freely licensed.
πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
The edition that turned scholarship toward the earliest manuscripts.
πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
An independent critical text built from the oldest witnesses then known.
πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
A recent critical edition following documentary evidence closely.
πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
The reading of the majority of surviving manuscripts.
πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 9:25
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀγωνίζομαι (agonizomai) is built from the root ἀγών and means to struggle or contend, often for a prize or in a contest. It covers a range of meanings from fighting and striving to metaphorically contending in various contexts, including public games and legal battles. The New Testament uses it in verses like 1 Corinthians 9:25 and 2 Timothy 4:7.
ἀγωνίζομαι is very common in the inscriptions, 6. σ. Sy// 213°% (ii/B.C.) ἀγωνιζόμενος ὑπὲρ τῆς κοινῆς σωτηρίας, where the reference is to warfare. So 26. 163}8 (B.c. 318-7) πρ]οείλετο τελευτῆσαι ὑπὸ τῶν ἐναντίων aylwvitdpevlos ὑπὲρ τῆς δημοκρατίας : 7%. 1997 (iti/B.c.) and 198!9 (B.c. 281) ἀγωνιζόμενος ὑπίὲρ αὐτοῦ], etc. Cf. an Athenian inscription of B.c. 268-6, Sy// 214), ἐπειδὴ πρότερομ μὲν ᾿Αθηναῖοι καὶ «Λακεδαιμόνιοι καὶ οἱ σύμμαχοι οἱ ἑκατέρων φιλίαν καὶ συμμαχίαν κοινὴν ποιησάμενοι πρὸς ἑαυτοὺς πολλοὺς: καὶ καλοὺς ἀγῶνας ἠγωνίσαντο per ἀλλήλων πρὸς τοὺς καταδουλοῦσθαι τὰς πόλεις ἐπιχειροῦντας. The phrase here hardly differs from 2 Tim 47, and when taken along with the preceding inscription makes it decidedly less clear that the figure there is drawn from the games, as Deis-mann thinks (2.4.2, Ὁ. 312), illustrating the passige from a ii/A.D. inscription from the theatre at…
Read the full entry →ἀγωνίζομαι (agōnizomai) — to struggle.
ἀγων-ίζομαι,
future -ῐοῦμαι[Refs 5th c.BC+], etc. (in passive sense, see infr. B); -ίσομαι only in late writers, as [Refs 3rd c.AD+] -ισθήσομαι [Refs 2nd c.AD+]: aorist ἠγωνισάμην[Refs 5th c.BC+], etc.: perfect ἠγώνισμαι (in active sense) Id [Refs 5th c.BC+] (passive, see infr. B): aorist ἠγωνίσθην in passive sense, infr. B: active form ἀγωνίσας[Refs] —
__A contend for a prize, especially in the public games, [Refs 5th c.BC+]; περί τινος about a thing, [Refs 5th c.BC+]; ἀγῶνα.. τόνδ᾽ ἠγωνίσω thou didst provoke this contest, [Refs 5th c.BC+]
2. fight, [Refs 5th c.BC+]
3. contend for the prize on the stage, of the rhapsode, [Refs 5th c.BC+]; of the playwright, [Refs 5th c.BC+]; of the actor, [Refs 4th c.BC+]; of the choragus…
ἀγωνίζομαι
agonizomai
from 73; to struggle, literally (to compete for a prize), figuratively
(to contend with an adversary), or genitive case (to endeavor to
accomplish something):--fight, labor fervently, strive.
see GREEK for 73
ἀγωνίζομαι
v.
I strive, contend
ἀγωνίζομαι agōnizomai 8x
to be a combatant in the public games; to contend, fight, strive earnestly
ἀγωνίζομαι as Dep. to contend for a prize, esp. in the public games, Hdt.; πρός τινα Plat.; τινί id. Plat., etc.; περί τινος about a thing, Hdt., etc.: c. acc. cogn., ἀγ. στάδιον id. Hdt.; ἀγῶνα περὶ τῆς ψυχῆς ἀγ. Dem.
to fight, Hdt., Thuc.; περὶ τῶν ἁπάντων ἀγ. id. Thuc.; πρός τινα id. Thuc.: c. acc cogn., ἣν [μάχην] ἀγωνίζεσθε Eur.
to contend for the prize on the stage, both of the poet, Hdt., etc., and of the actor, Dem.: generally to contend for victory, καλῶς ἠγώνισαι Plat.
of public speaking, Xen.
to contend against, as law-term, Antipho; c. acc. cogn., ἀγ. δίκην, γραφήν to fight a cause to the last, Dem.; ἀγ. ψευδομαρτυριῶν (sc. γραφήν) id. Dem.; ἀγ. ἀγῶνα Andoc., etc.; but ἀγ. φόνον to fight against a charge of murder…
Verb-PNP-NSM — Verb · present · no voice stated · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PNP-NSM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Singular Gender: Masculine
8 occurrences in the New Testament, rendered 7 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 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
ἐπεὶ δὲ οὐδεὶς καθ’ αὑτὸν ἀγωνιζόμενος ἀναγράφεται νικῶν, εἰ δὲ ἀγωνίζεται, σκιαμαχεῖν μᾶλλον ἂν εἰκότως δόξαι, ἀνάγκη καὶ τοὺς τὸ ἐναντίον κατασκευάζοντας λόγους εἰπεῖν, ἵνα δικαιοτάτη γενηθῇ κρίσις, μηδετέρου μέρους ἐξ ἐρήμου καταδικασθέντος.
Ἰούδας μὲν οὖν πάντα ὑπομένειν ὑπὲρ τῆς τἀδελφοῦ σωτηρίας ἡδέως ἔχων ῥίπτει πρὸ τῶν Ἰωσήπου ποδῶν ἑαυτόν, εἴ πως ἐκμαλάξειε τὴν ὀργὴν αὐτοῦ καὶ καταπραΰνειεν ἀγωνιζόμενος, προύπεσον δὲ καὶ οἱ ἀδελφοὶ πάντες δακρύοντες καὶ παραδιδόντες ἑαυτοὺς ὑπὲρ…
εἰδέναι ἡμᾶς δεῖ, ὅτι ὁ τὸν φθαρτὸν ἀγῶνα ἀγωνιζόμενος, ἐὰν εὑρεθῇ φθείρων, μαστιγωθεὶς αἴρεται καὶ ἔξω βάλλεται τοῦ σταδίου.
οὐ γὰρ ζητῶ τὸν ἀριθμόν, ἀλλʼ εἰ οὗτοι λῃσταὶ ἦσαν. … εἶπεν, περὶ ψυχῆς ἀγωνίζομαι δύο φίλων τολμησάντων … κα α … … … ναγκη … … ρ
χαίρειν. ἐπεὶ συνέθετο τῷ υἱῷ μου Αὐρηλίῳ Νικαντινόῳ ὁ ἐγγυησάμενος ὑφ’ ὑμῶν Αὐρήλιος Δημήτριος ἀγωνιζόμενος τὸ τῶν παίδων παλαιστῶν ἀγώνισμα πεσεῖν τρὶς καὶ παραχωρῆσαι λαμβάνων δι’ ὑμῶν ἀργυρίου παλαιοῦ
συνάγοντος ποσὸν χρυσίου ὀφείλων δεῖξαί σε ἱκανὸν παρʼ ἡμῖν τοῦτο ἀπόστειλον ἐν τῇ σακέλλῃ ἀγωνιζόμενος εἰς τοῦτο ἐντρανῶς καὶ ἐμπιεσμένως. ἀρτίως γὰρ τῶν τῆς χώρας ἀποτελεσάντων τὴν κατασπορὰν ὥστε
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-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative 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.
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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
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 ἐγκρατεύομαι (i.e., *egkrateuomai*) means to exercise self-control or restraint, particularly in matters of diet and chastity. It appears in the New Testament, notably in 1 Corinthians, where it relates to temperance and self-government. The term is derived from a middle voice form, indicating a personal effort to maintain control. It is also associated with the Encratite sect, known for its emphasis on abstinence.
ἐγκρατεύομαι, depon.,
[in LXX for אפק, Ge 43:31, I Ki 13:12, Es 5:10 א 3 * ;]
to exercise self-control: I Co 7:9; c. acc., πάντα (v. Bl., 91), I Co 9:25.†
ἐγκρατεύομαι [see ἐν, III. 3]; depon. mid.; to be 861}. controlled, continent (ἐγκρατής); to exhibit self-government, conduct one’s self temperately: [used absol. Gen. xliii. 30]; with dat. of respect, τῇ γλώσσῃ, Sir. xix. 6 var.; πάντα, in everything, every way, 1 Co. ix. 25 (ina figure drawn from athletes, who in preparing themselves for the games abstained from unwholesome food, wine, and sexual indulgence) ; οὐκ éyxparever Oa, said of those who cannot curb sexual desire, 1 Co. vii. 9. Though this word does not occur in the earlier Grk. writ. that have come down to us [exc. in Aristot.eth. Eudem. 2, 7 p. 1228", 13 ed. Bekk.], yet its use is approved of by Phrynichus ; cf. Lob. ad Phryn. p. 442; [W. 25].
ἐγκρατεύομαι. With the Christian inscription cited s.v. ἐγκράτεια τό fir. may be compared another inscription erected in honour of a certain Orestina ‘‘ who lived in continence ”’—évkpatevoraμένη (Ath. Mettheil., 1888, p. 272): see Ramsay Lethe, Ρ- 399 f. where ‘‘no extravagant asceticism” is thought to be implied in any of these terms.
ἐγκρατεύομαι (egkrateuomai) — to self-control.
ἐγκρατ-εύομαι,
exercise self-control, [NT+4th c.BC+]; force oneself to do a thing, [LXX]; starve oneself, [Refs 2nd c.AD+]
II. to be a member of the Encratite sect, Anatolian Studies [Refs]
ἐγκρατεύομαι
egkrateuomai
middle voice from 1468; to exercise self-restraint (in diet and
chastity):--can(-not) contain, be temperate.
see GREEK for 1468
ἐγκρατεύομαι
v.
I exercise self-control
ἐγκρατεύομαι enkrateuomai 2x
to possess the power of self-control or continence, 1 Cor. 7:9; to practise abstinence, 1 Cor. 9:25*
Verb-PNI-3S — Verb · present · no voice stated · indicative · third person · singularpresent no voice stated indicative — an action in progress.
V-PNI-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
2 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.
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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
The Greek word ἐκεῖνος is a demonstrative pronoun meaning 'that one' or 'that person or thing,' often implying remoteness compared to οὗτος ('this'). It can be used absolutely or as an adjective with nouns, and it appears in various contexts throughout the New Testament, including Luke 18:14 and James 4:15. The lexicons note its use for emphasis and its contrast with nearby subjects.
ἐκεῖνος, -η, -ο
(< ἐκεῖ),
[in LXX chiefly for הַהוּא ,הוּא, and cogn. forms ;]
demonstr. pron.,
that person or thing (ille), implying remoteness as compared with οὗτος (hic);
absol., emphatic he, she, it: opp. to οὗτος, Lk 18:14, Ja 4:15; ἡμεῖς, He 12:25; ὑμεῖς, Mt 13:11, Mk 4:11; ἄλλοι, Jo 9:9; ἐγώ, Jo 3:30; to persons named, Mk 16:[10, 13, 20], Jo 2:21; of one (absent) who is not named, contemptuously (Abbott, JG, §§2385, 2732), Jo 7:11 9:28; with respect, of Christ, I Jo 2:6 3:3, al.; referring to a
ἐκεῖνος, -7, -o, (fr. ἐκεῖ, prop. the one there, οἵ. Germ. dortig, der dort), demonst. pron., that man, woman, thing (Lat. ille, illa, illud); properly of persons, things, times, places somewhat remote from the speaker. 1. used absolutely, a. in antithesis, referring to the more remote subject: opp. to οὗτος, Lk. xviii. 14; Jas. iv. 15; ὑμῖν . . ἐκείνοις, Mt. xiii. 11; Mk. iv. 11; ἐκεῖνοι - - . ἡμεῖς, Heb. xii. 25; ἄλλοι . . . ἄλλοι. . . ἐκεῖνος, Jn. 1x. 9; ἐκεῖvoy... ἐμέ, JN. iii. 30; οἱ Ἰουδαῖοι... ἐκεῖνος δέ, In. ii. 20 sq.; ὁ μὲν κύριος ᾿Ιησοῦς [RG Τ' οπι. Ἰ. WH Tr mrg. br.] . .. ἐκεῖνοι δέ, Mk. xvi. 19 sq., ete. b. of noted persons (as in classic Grk.): in a bad sense, that notorious man, Jn. vii. 11; ix. 28; in a good sense, —of the Lord Jesus, 1 Jn. ii. 6; iii. 3, 5,7, 16; iv. 17; of the Holy Spirit, with an apposition added, ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, Jn. xvi. 18. c.…
Read the full entry →ἐκεῖνος (ekeinos) — that.
ἐκεῖνος, ἐκείνη, ἐκεῖνο,
also κεῖνος (regular in Epic dialect, Ionic dialect (as [Refs 5th c.BC+] only where the metre requires,[Refs 5th c.BC+], etc.; but not in Attic dialect Prose, and in Comedy texts only in mock Trag. passages): Aeolic dialect κῆνος [Refs 7th c.BC+]: Doric dialect τῆνος [Refs 3rd c.BC+]: in Comedy texts, strengthened ἐκεινοσί [Refs 5th c.BC+]; ἐκεινοσίν [Refs 2nd c.AD+]: (ἐκεῖ):—demonstrative pronoun the person there, that person or thing, [Refs 8th c.BC+]: generally with reference to what has gone immediately before, [Refs 5th c.BC+]; but when οὗτος and ἐκεῖνος refer to two things before mentioned, ἐκεῖνος, properly belongs to the more remote, in time, place, or thought, οὗτος to the nearer, [Refs 5th c.BC+] sometimes = the latter, [Refs 5th c.BC+]; ἆρ᾽ οὗτός ἐστ᾽ ἐκεῖνος ὅν..; [Refs 5th c.BC+]: also…
Read the full entry →ἐκεῖνος
ekeinos
from 1563; that one (or (neuter) thing); often intensified by the
article prefixed:--he, it, the other (same), selfsame, that (same,
very), X their, X them, they, this, those. See also 3778.
see GREEK for 1563
see GREEK for 3778
ἐκεῖνος, η, ο
Dem.pr.
that, that one there, yonder
ἐκεῖνος ekeinos 265x
demonstrative adjective or noun, that, this, he, etc., Mt. 17:27; 10:14; 2 Tim. 4:8; in contrast with οὗτος, referring to the former of two things previously mentioned, Lk. 18:14
ἐκεῖνος in attic strengthd. ἐκεινοσί ἐκεῖ Demonstr. Pron.: the person there, that person or thing, Hom., etc.: when οὗτος and ἐκεῖνος refer to two things before mentioned, ἐκεῖνος, ille, belongs to the more remote, i. e. the former, οὗτος, hic, to the nearer, i. e. the latter.
like ille, to denote well-known persons, ἐκεῖνος Θουκυδίδης Ar.
with demonstr. force, Ἶρος ἐκεῖνος ἧσται Irus sits there, Od.
in attic the Subst. with ἐκεῖνος properly has the Article, and ἐκεῖνος may precede or follow the Subst., ἐκείνῃ τῇ ἡμέρᾳ, τῇ ἡμέρᾳ ἐκείνῃ: when the Art. is omitted in Prose, ἐκεῖνος follows the Subst., νῆες ἐκεῖναι Thuc.
adv. ἐκείνως, in that way, in that case, id. Thuc.
dat. fem. ἐκείνῃ as adv.,
Dem-NPM — Demonstrative pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
D-NPM Part of Speech: Demonstrative pronoun Case: Nominative Number: Plural Gender: Masculine
256 occurrences in the New Testament, rendered 25 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 244 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 348 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.
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…
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Σώστρατος παρεπιδημῶν, ὅτε ἐπὶ τὸν ὀπισμὸν ἀνέπλευσεν, ἐντυχὼν Διονυσίωι τῶι παρὰ Ζηνοδώρου ἐνεφάνισεν, καὶ ἐκεῖνος φοβηθεὶς ἀφῆκε τοὺς μελισσουργούς. ὁ δʼ αὐτὸς οὗτος καθʼ ὃν χρόνον μετὰ τοῦ βασιλέως
ὑπὸ τοῦ πατρὸς ἡμῶν ἔπιπλα τάς τε προκτήσεις τῶν ἐγγαιδίων ἐξιδιασάμενοι ἀπηνέγκαντο καὶ ἀπʼ ἐκείνου διὰ παρευρέσεως ἀεί ποτε ἀντιποιούμενοι τῶν ἡμετέρων παρʼ ἕκαστον καταβλάπτοντες διασείουσιν. ἐνήλικοι δὲ γενόμεναι
πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας
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 οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 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 496 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 110 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.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
677 occurrences in the New Testament, rendered 10 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 669 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
The Greek word φθαρτός (phthartos) means perishable or corruptible, deriving from the verb φθείρω (phtheiro). It is used in the New Testament to describe things that decay, such as humans (Romans 1:23) and crowns (1 Corinthians 9:25), contrasting with the eternal (ἀφθαρτος). The term appears six times in the New Testament, emphasizing mortality and the transient nature of physical things.
φθαρτός, -7, -dv, (φθείρω), corruptible, perishable, (Vulg. corruptibilis): 1 Co, ix. 25; 1 Pet. i. 23; ἄνθρωπος, i. e. mortal, opp. to ὁ ἄφθαρτος θεός, Ro. i. 23; οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ, not with corruptible things, with silver or gold, 1 Pet. i. 18 [W. § 59, 5 fin.] (χρυσὸς x. ἄργυρος, οὐσίαι φθαρταί, Philo de cherub. § 14; οὐκ ἄργυρον οὐδὲ χρυσόν τινα, ἣ ἄλλο τῶν ev ὕλαις φθαρταῖς, de congr. erudit. grat. § 20); neut. τὸ φθαρτόν, that which is liable to corruption, [τὸ φθαρτὸν τοῦτο this corruptible (A.V.)], 1 Co. xv. 53 sq. (Diod. 1, 6; Philo de lege. alleg. 2, 1; de cherub. § 2; [Aristot.], Plut., Sext. Emp., al.; 2 Mace. vii. 16; Sap. ix. 15; xiv. 8.)
φθαρτός (phthartos) — perishable.
φθαρ-τός, ή, όν,
destructible, perishable, opposed to ἀΐδιος, [Refs 4th c.BC+]; gloss on{θνητός}, [Refs 3rd c.BC+]
φθαρτός
phthartos
from 5351; decayed, i.e. (by implication) perishable:--corruptible.
see GREEK for 5351
φθαρτός, ή, όν
Adj
corruptible, perishable
φθαρτός phthartos 6x
corruptible, perishable, Rom. 1:23; 1 Cor. 9:25; 15:53f.; 1 Pet. 1:18, 23*
φθαρτός φθαρτός, ή, όν verb. adj. of φθείρω perishable, Arist.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
6 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 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
ἐπειδὴ γὰρ ἐναντία φύσει τό τε φθαρτὸν καὶ τὸ ἄφθαρτον, εἴδους ἑκατέρου τὸ κάλλιστον ἀρχῇ καὶ τέλει προσένειμεν, ἀρχῇ μὲν οὐρανόν, ὡς ἐλέχθη, τέλει δὲ ἄνθρωπον.
ἐν γὰρ μόνῳ τῷ δικαίῳ καὶ πρὸς τὸ θεῖον εὐσεβεῖ τὴν βεβαιοτάτην ἐλπίδα τοῦ κρατεῖν τῶν ἐναντίων ἀποκεῖσθαι συμβέβηκεν, ἥτις ἐστὶ παρʼ ἡμῖν τετηρηκόσιν ἀπʼ ἀρχῆς τὰ νόμιμα καὶ τὸν ἴδιον θεὸν σεβομένοις, ὃν οὐ χεῖρες ἐποίησαν ἐξ ὕλης φθαρτῆς οὐδʼ…
πρὸ τοῦ ἡμᾶς πιστεῦσαι τῷ θεῷ ἦν ἡμῶν τὸ κατοικητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενές, ὡς ἀληθῶς οἰκοδομητὸς ναὸς διὰ χειρός, ὅτι ἦν πλήρης μὲν εἰδωλολατρείας καὶ ἦν οἶκος δαιμονίων διὰ τὸ ποιεῖν, ὅσα ἦν ἐναντία τῷ θεῷ,
στέφανος, or stephanos, is derived from the verb meaning 'to encircle.' It refers to a crown or garland, typically awarded for victory in public games, but also symbolizes honor and glory. In the New Testament, it appears in contexts related to rewards for righteousness and eternal life, as seen in passages like James 1:12 and 2 Timothy 4:8. Some lexicons note a distinction between στέφανος as a victory crown and διάδημα as a royal crown, though this distinction may not always be strictly observed.
We must not confound these words because our English ‘crown’ stands for them both. I greatly doubt whether anywhere in classical literature στέφανος is used of the kingly, or imperial, crown. It is the crown of victory in the games, of civic worth, of military valour, of nuptial joy, of festal gladness—woven of oak, of ivy, of parsley, of myrtle, of olive, or imitating in gold these leaves or others—of flowers, as of violets or roses (see Athenzeus, xv. 9-33); the ‘wreath,’ in fact, or the ‘ garland,’ the German ‘ Kranz’ as distinguished from ‘ Krone ;’ but never, any more than ‘corona’ in Latin, the emblem and sign of royalty. The διάδημα was this βασιλείας γνώρισμα, as Lucian calls it (Pisc. 35 ; cf. Xenophon, Cyr. vill. 3.13; Plutarch, De Frat. Am. 18); being properly a white linen band or fillet, ‘tenia’ or ‘ fascia’ (Curtius, iii. 8), encircling the brow; so that no language is…
Read the full entry →στέφανος, -ου, ὁ
(< στέφω, to encircle),
[in LXX chiefly for עֲטָרָה ;]
that which surrounds or encompasses (as a wall, a crowd: Hom., al.).
a crown, i.e. the wreath, garland or chaplet given as a prize for victory, as a festal ornament, or as a public honour for distinguished service or personal worth (so to sovereigns, especially on the occasion of a παρουσία, q.v.; cf. Deiss., LAE, 372 ff.; on its use in LXX for the golden crown of royalty (prop., διάδημα, q.v., cf. Hort and Mayor on Ja 1:12): Mt 27:29, Mk 15:17, Jo 19:2, 5, I Co 9:25, Re 4:4, 10 6:2 9:7 12:1 14:14. Metaph.: Phl 4:1, Re 3:11; τ.…
στέφανος, -ov, 6, (στέφω [to put round; ef. Curtius § 224]), Sept. for Mwy, [fr. Hom. down], a crown (with which the head is encircled) ; a. prop. as a mark of royal or (in general) exalted rank [such pass. in the Sept. as 2S. xii. 30; 1 Chr. xx. 2; Ps. xx. (xxi.) 4; Ezek. xxi. 26; Zech. vi. 11, 14, (yet ef. 2 S.i. 10 Compl, Lag.), perhaps justify the doubt whether the distinction betw. στέφανος and διάδημα (q.v-) was strictly observed in Hellenistic Grk.]: Mt. xxvii. 29; Mk. xv. 17; Jn. xix. 2, 5; Rev. iv.4, 10; vi. 2; ix. 7; xiv. 14; with a gen. of the material, ἀστέρων δώδεκα, Rev. xii.1; the wreath or garland which was given as a prize to victors in the public games [cf. BB. DD. 5. v. Games]: 1 Co. ix. 25, ef. 2 Tim. ii. 5. b. metaph. a. the eternal blessedness which will be given asa prize to the genuine servants of God and Christ: 6 τῆς δικαιοσύνης στέφανος, the crown (wreath)…
Read the full entry →στέφανος. From denoting a “ garland” or “‘ wreath” generally, στέφανος came to denote a ‘‘ crown of victory,’’ and as such was applied by Paul to his converts, as in 1 Thess 2.5. It should be noted, however, that the distinction between στέφανος, ‘“‘crown of victory” (*‘ Kranz”’) and διάδημα, “crown of royalty” (‘‘ Krone”) must not be pressed too far as by Trench Sy. § xxiii., for στέφανος is not infrequently used in the latter sense: see Mayor’s note on Jas 17%, and add from our sources the use of στέφανος to denote the “crown-tax ’” (aurum coronarium) for the present made to a king on his accession or other important occasion, e.g. P Petr 11. 39(e)it 33 (iii/B.c.) (as amended Wilcken Ostr. 1. p. 275) ἄλλου (sc. στεφάνου) παρουσίας, P Cairo Zen I. 59036 (B.C. 257) where 3000 drachmae are collected as © στέφανος τῶι βασιλεῖ, and P Fay 14° (B.C. 124) ot προκεχιρισμένοι πράκτορες τοῦ…
Read the full entry →στέφανος (stephanos) — crown.
στέφᾰνος, ὁ,
(στέφω) that which surrounds or encompasses, πάντῃ γάρ σε περὶ σ. πολέμοιο δέδηεν the circling fight, [Refs 8th c.BC+]; of the wall round a town, [Refs 6th c.BC+]; καλλίπαις σ. circle of fair children, [Refs 5th c.BC+]
II. crown, wreath, chaplet, [Refs 8th c.BC+]; δάφνας σ. [Refs 3rd c.BC+]; ῥόδινος, ῥοδόεις, [Refs 6th c.BC+]; σ. εἴρειν, πλέκειν, ἀνείρειν, [Refs 7th c.BC+]; θεῖσα ἀμφὶ βοστρύχοις[Refs 5th c.BC+]; μύρα, στεφάνους ἑτοίμασον for a feast, [Refs 4th c.BC+]; hung at the door on festive occasions, [Refs 4th c.BC+]
II. b in plural, οἱ σ. the garland-market, [Refs 4th c.BC+]
στέφανος
stephanos
from an apparently primary stepho (to twine or wreathe); a chaplet (as
a badge of royalty, a prize in the public games or a symbol of honor
generally; but more conspicuous and elaborate than the simple fillet,
1238), literally or figuratively:--crown.
see GREEK for 1238
στέφανος, ου, ὁ
n.m.
a crown, garland
στέφανος stephanos 18x
that which forms an encirclement; a crown, Mt. 27:29; Rev. 4:4, 10; wreath, conferred on a victor in the public games, 1 Cor. 9:25; met. a crown, reward, prize, 2 Tim. 4:8; Jas. 1:12; a crown, ornament, honor, glory
στέφανος στέφα^νος, ὁ, στέφω properly, that which surrounds, στ. πολέμοιο the circling crowd of fight, Il.; of the wall round a town, Pind.; καλλίπαις στ. a circle of fair children, Eur.
a crown, wreath, garland, chaplet, Hes., etc.: esp. at the public games, a crown of victory, Pind., Hdt., etc.:— these prize-crowns were mostly of leaves, of κότινος at the Olympic games, δάφνη at the Pythian, σέλινον at the Nemean, κισσός or πίτυς at the Isthmian.
generally, the meed of victory, the prize, victory, like Lat. palma, Soph.; στέφανον προτιθέναι to propose a prize, Thuc.
generally, a crown of glory, an honour, glory, Inscr. ap. Hdt.:— a crown as a badge of office or distinction, Dem.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
kroun: The word crown in the Old Testament is a translation of five different Hebrew words, and in the New Testament of two Greek words. These express the several meanings, and must be examined to ascertain the same.
1. In Hebrew:
The five Hebrew words are as follows:
(1) qodhqodh, from qadhadh;
(2) zer, from zarar;
(3) nezer, or nezer, both from nazar;
(4) aTarah, from `atar;
(5) kether, from kathar.
(1) Qodhqodh means "the crown of the head," and is also rendered in the King James Version "top of the head," "scalp," "pate." It comes from qadhadh, meaning "to shrivel up," "contract," or bend the body or neck through courtesy. Both the Revised Version (British and American) and the American Standard Revised Version, in De 28:35 and 33:16, translation it "crown" instead of "top" as in the King James Version. Jacob in his prophecy concerning…
Crown
(1.) Denotes the plate of gold in the front of the high priest’s mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered (ne’zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12).
(2.) The more general name in Hebrew for a crown is ’atarah, meaning a “circlet.” This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and…
This ornament, which is both ancient and universal, probably originated from the fillets used to prevent the hair from being dishevelled by the wind. Such fillets are still common; they gradually developed into turbans, which by the addition of ornamental or precious materials assumed the dignity of mitres or crowns. Both the ordinary priests and the high priest wore them. The crown was a symbol of royalty, and was worn by kings, (2 Chronicles 23:11) and also by queens. (Esther 2:17) The head-dress of bridegrooms, (Ezekiel 24:17; Isaiah 61:10) Bar. 5:2, and of women, (Isaiah 3:20) a head-dress of great splendor, (Isaiah 28:5) a wreath of flowers, (Proverbs 1:9; 4:9) denote…
There are two distinct Hebrew terms rendered crown. The one represents such headdresses as we should designate coronet, band, miter, tiara, garland, etc. The other is generally applied to the headdresses of kings.
The former was a simple fillet or diadem around the head, variously ornamented. Newly-married persons of both sexes wore crowns on their wedding-day, So 3:11 Eze 16:12.
The crowns of kings were sometimes white fillets, bound round the forehead, the ends falling back on the neck; or were made of gold tissue, adorned with jewels. That of the Jewish high priest was a fillet, or diadem, tied with a ribbon of a hyacinth color, Ex 28:36 39:30. Occasionally the crown was of pure gold, and was worn by kings,
18 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 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 25 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.
τὴν ὀφιομάχον οὖν γνώμην ἀντίταττε καὶ κάλλιστον ἀγῶνα τοῦτον διάθλησον καὶ σπούδασον στεφανωθῆναι κατὰ τῆς τοὺς ἄλλους ἅπαντας νικώσης ἡδονῆς καλὸν καὶ εὐκλεᾶ στέφανον, ὃν οὐδεμία πανήγυρις ἀνθρώπων ἐχορήγησεν.
ἐπῆν τε ἐσχάρα χρυσεία ὑπερανεστῶσα ἔχουσα κατὰ γωνίαν ἑκάστην στέφανον καὶ τοῦτον δʼ ἐκπεριοδεύοντα χρύσεον, ᾗ καὶ κρίκοι καὶ σκυταλίδες προσῆσαν, αἷς κατὰ τὰς ὁδοὺς ὑπὸ τῶν ἱερέων ἐφέρετο.
Ἐκέλευσε δὲ ὁ ἄγγελος κυρίου στεφάνους ἐνεχθῆναι.
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
τὸ θεοῖς μόνοις δ ταύτην τὴν τιμὴν ὑπʼ ἀνθρώπων δικαίως ἀπονέμεσθαι, καὶ τὸν χρυσοῦν στέφανον ἔπεμψά γε χαρισθήσεσθαι, μὴ βουλόμενος ἐν ἀρχῇ τῆς ἡγεμονίας ἐπιβαρεῖν ὑμᾶς. ὅσα δὲ εἴχετε
ἀπογραφόμενος ἐπὶ τῆς αὐτῆς κώμης ὀμνύω Νέρωνα Κλαύδιον Καίσαρα Σεβαστὸν Γερμανικὸν Αὐτοκράτορα μηδὲν ἐψεῦσθαι. Στέφανος Σαραπίωνος τοῦ Τρύφωνος ὀμώμοκατὸν ὅρκον. … νις ἔγραψα ὑπὲρ τοῦ ἀδελφοῦ. ἔτους ιγ Νέρωνος
λαμβάνω (lambanō) means both 'to take' and 'to receive,' covering a wide range of applications from literal actions like grasping or seizing to more abstract uses such as accepting ideas or concepts. It appears frequently in the New Testament, often in contexts involving physical actions (e.g., taking bread in Mt 26:26) or receiving something (e.g., receiving a message in Jn 6:21). The lexicons note that the word can also imply a sense of violence or urgency in some contexts.
λαμβάνω,
[in LXX chiefly for לקח, also for נשׂא, לכד, אחז, etc.;]
to take, lay hold of: absol., Mt 26:26, Mk 14:22; c. acc. rei, Mt 5:40 26:52, al. mult.; c. acc. pers., Mt 21:35, Mk 12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mt 13:31 14:19, al.; so also indic., Mk 7:27, Jo 19:1, 40, Re 8:5, al.; metaph., c. acc. rei, ἀφορμήν, Ro 7:8, 11; ὑδόδειγμα, Ja 5:10; id. c. acc. pers.…
Read the full entry →λαμβάνω; impf. ἐλάμβανον; fut. λήψομαι, (LT Tr WH λήμψομαι, an Alexandrian form; 568 8. v. M, μ); 2 aor. ἔλαβον (2 pers. plur. once [in Tdf. 7 after B*] ἐλάβατε, 1 Jn. ii. 27; see reff. s. v. ἀπέρχομαι, init.), impv. λάβε (Rey. x. 8 54.), not λαβέ (W. § 6,1 a.; B. 62 (54)); pf. εἴληφα, 2 pers. εἴληφας [and εἴληφες (Rev. xi. 17 WHI; see xomidw); on the use of the pf. interchangeably with an aor. (Rey. v. 7; viii. 5, ete.) οἵ. B. 197 (170) ; W. 272 (255); Jebb in Vincent and Dickson’s Mod. Grk. 2d ed. App. §§ 67, 68], ptep. εἰληφώς ; [Pass., pres. ptep. λαμβανόμενος ; pf. 3 pers. sing. εἴληπται, Jn. viii. 4 ὙΠ το. (rejected section)]; Sept. hundreds of times for n>), very often for 8wW3, also for 729 and several times for 108; [fr. Hom. down]; I. to take,i.e. 1. to take with the hand, lay hold of, any pers. or thing in order to use it: absol., where the context shows what is taken, Mt.…
Read the full entry →λαμβάνω in its ordinary sense of ‘‘ receive,” ‘‘ get,” as in Mt 78, Jn 357, is naturally very common, e.g. P Giss I. 67° (ii/a.p.) ἔλαβόν σου ἐπιστολήν, P Ryl II. 122} (a.p. 127) λαβὼν τὸ πιττάκιον τὸ ἀκόλουθον ποίει, “on receipt of this document, act in accordance with it” (Edd.), P Fay 1274 (ii/iii a.p.) | ἐὰ (= ἐὰν) λάβητε φαγὸν πέμψαι ἐμοὶ διὰ Karolrov, “if you get any lentils send them to me by Katoitus " (Edd.), and 76, 1355 (iv/A.D.) τὰ ἀργύρια ἃ ἔλαβες, “money which you received.” Similarly in connexion with money receipts, as 26. 1098 (early i/A.D.) ἀποχὴν θέλω λαβεῖν, “1 wish to get a receipt,” 20. 2113 (A.D. 134) ἀλλήλ[οις] ἀποχὰς τούς τε διδόντας καὶ τοὺς λαμβάν[ο]ντας, ‘‘that payer and payee shall mutually give receipts’’ (Edd.). Wilcken Ostr. i. p. 109 has pointed out that in the case of all ostraca receipts known to him the writers were Romans, but see 7hed Ostr 1058…
Read the full entry →λαμβάνω (lambanō) — to take.
λαμβάνω,
future λήψομαι (λήψω only late, variant in [LXX]; Ionic dialect λάψομαι [Refs 5th c.BC+]; Doric dialectfuture 2nd pers. singular λαψῇ [Refs 5th c.BC+], infinitive λαμψεῖσθαι [Refs 2nd c.BC+]aorist 2 ἔλᾰβον, Epic dialect ἔλλᾰβον [Refs 8th c.BC+]; Ionic dialect Iterat. λάβεσκον [Refs 8th c.BC+]; written λάβε in middle Ms. of [Refs 4th c.BC+] Attic dialectaccusative to [Refs 2nd c.AD+]: perfect εἴληφα [Refs 7th c.BC+]; Ionic dialect, Doric dialect, [Refs 5th c.BC+]; infinitive λελαβήκειν [Refs]: pluperfect εἰλήφειν [Refs 5th c.BC+] (κατα-); Doric dialect perfect subjunctive 3rd.pers. singular (παρ-) λελόνβῃ [Refs] —middle, aorist 2 ἐλαβόμην, Epic dialect ἐλλ-, [Refs 8th c.BC+]; Epic dialect reduplicate λελαβέσθαι [Refs]:—passive, future ληφθήσομαι [Refs 5th c.BC+]: aorist ἐλήφθην [Refs 5th c.BC+]; Ionic dialect ἐλάφθην [Refs 5th…
Read the full entry →λαμβάνω
lambano
a prolonged form of a primary verb, which is use only as an alternate
in certain tenses; to take (in very many applications, literally and
figuratively (properly objective or active, to get hold of; whereas
1209 is rather subjective or passive, to have offered to one; while
138 is more violent, to seize or remove)):--accept, + be amazed,
assay, attain, bring, X when I call, catch, come on (X unto), +
forget, have, hold, obtain, receive (X after), take (away, up).
see GREEK for 1209
see GREEK for 138
λαμβάνω
v.
I receive, take
λαμβάνω lambanō 258x
to take, take up, take in the hand, Mt. 10:38; 13:31, 33; to take on one’s self, sustain, Mt. 8:17; to take, seize, seize upon, Mt. 5:40; 21:34; Lk. 5:26; 1 Cor. 10:13; to catch, Lk. 5:5; 2 Cor. 12:16; to assume, put on, Phil. 2:7; to make a rightful or successful assumption of, Jn. 3:27; to conceive, Acts 28:15; to take by…
Read the full entry →λαμβάνω from Root ΛΑΒ The orig. sense of the word is two-fold, one (more active) to take, and the other (more passive) to receive
to take:
to take hold of, grasp, seize, Hom., etc.; the part seized in gen., the whole in acc., τὴν πτέρυγος λάβεν caught her by the wing, Il.; γούνων λάβε κούρην Od., etc.:—then, with gen. of part only, ποδῶν, γούνων, κόρυθος λάβεν took hold of the feet, etc., Il.
to take by violence, seize, carry off as prize or booty, Hom.
λ. δίκην, ποινάς, Lat. sumere poenas, to exact punishment, Eur., etc.; v. infr. II. 3.
of passions, feelings, etc., to seize, Hom., etc.; of fever and sudden illnesses, to attack, Hdt., attic
of a deity, to seize, possess, τινά Hdt.: of darkness, and the like, to occupy, possess, Aesch.
Verb-2AAS-3P — Verb · second aorist · active · subjunctive · third person · pluralsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: third Number: Plural
265 occurrences in the New Testament, rendered 76 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 258 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 650 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.
εἶθ’, οἷα φιλεῖ, προσπεριειργάζετο, τίς ἡ τῶν ὁρατῶν δὴ τούτων οὐσία καὶ εἰ ἀγένητοι πεφύκασιν ἢ γενέσεως ἔλαβον ἀρχὴν καὶ τίς ὁ τρόπος τῆς κινήσεως καὶ τίνες αἱ αἰτίαι δι’ ὧν ἕκαστα οἰκονομεῖται·
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῶι ε ἔτει πρὸς τὰ ταύτης ἐκφόρια, καὶ λαβὼν τὴν εἰθισμένην διαγραφὴν ἐπικεχωρηκέναι ταύτηι τὴν ἑαυτοῦ δ μερίδα, ὃς καὶ παρὼν ἐπὶ τοῦ
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῷ πέμπτωι ἔτει πρὸς τὰ τῆς γῆς ἐκφόρια λαβὼν τὴν εἰθισμένην διαγραφήν. ὁ Ἁρκοννῆσις ἐπικεχώρηκεν ταύτῃ τὴν τετάρτην μερίδα πρὸς πυροῦ ἀρτάβας δέκα
τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1NP — Personal pronoun · first person · nominative · pluralnominative — the one doing it — the subject.
Agrees with anything else marked plural.
P-1NP Part of Speech: Personal pronoun Person: first Case: Nominative Number: Plural
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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 ἄφθαρτος (i.e., aphthartos) is built from a negative particle and a root meaning 'to corrupt.' It encompasses meanings such as imperishable, immortal, and uncorrupted, applicable to both things and persons. In the New Testament, it appears in contexts related to the divine and the resurrection, notably in 1 Corinthians and 1 Peter.
Ir is a remarkable testimony to the reign of sin, and therefore of imperfection, of decay, of death, throughout this whole fallen world, that as often as we desire to set forth the glory, purity, and perfection of that other higher world towards which we strive, we are almost inevitably compelled to do this by the aid of negatives, by the denying to that higher order of things the leading features and characteristics of this. Such is signally the case in a passage wherein two of the words with which we are now dealing occur. St. Peter, magnifying the inheritance reserved in heaven for the faithful (1 Pet. 1 4), does this,—and he had hardly any choice in the matter,—by aid of three negatives; by affirming that it is ἄφθαρτος,, or without our corruption ; that it 15 ἀμίαντος, or without our defilement ; that it is ἀμάραντος, or without our withering and fading away. He can only set forth…
Read the full entry →** ἄ-φθαρτος, -ον
(< φθείρω),
[in LXX: Wi 12:1 18:4*;]
imperishable, immortal;
of things: I Co 9:25, I Pe 1:4, 23 3:4;
of persons: of men, I Co 15:52; of God, Ro 1:23, I Ti 1:17 (MM, s.v.).†
ἄφθαρτος, -ov, (φθείρω), uncorrupted, not liable to corruption or decay, imperishable: of things, 1 Co. ix. 25; 1 Pet. i. 4, 23; iii. 4; [ἀφθ. κήρυγμα τῆς αἰωνίου σωτηρίας, Mk. xvi. WH in (rejected) ‘Shorter Conclusion’]. —immortal: of the risen dead, 1 Co. xv. 52; of God, Ro. i. 23; 1 Tim. i. 17. (Sap. xii. 1; xviii. 4. [Aristot.], Plut., Leian., al. [Cf. Trench § Lxviii.])
ἄφθαρτος. As an antithesis to ““ mortal,’ the term is well seen in Syll 365'° (c. A.D. 37) θεῶν δὲ χάριτες τούτῳ διαφέρουσιν ἀνθρωπίνων διαδοχῶν, ᾧ ἢ νυκτὸς ἥλιος Kal (for ἢ) τὸ ἄφθαρτον θνητῆς φύσεως. OG/S 56954 (Α.}. 312) ὑπὲρ] τῆς αἰωνίου καὶ ἀφθάρτου βασιλείας ὑμῶν, with reference to the Imperial rule. The adj. occurs fey in the magic papyrus P Lond 121 (iii/A.D.) (=I. p. 83 ff.): see also P Leid Ws2*. 97 οὐρανὸν μέγαν ἀένναον ἄφθαρτον. Cf. sv. ἀφθαρσία. The record hardly proves a vernacular Currency.
ἄφθαρτος (aphthartos) — incorruptible.
ἄφθαρ-τος, ον,
uncorrupted, undecaying, [Refs 3rd c.BC+]
II. incorruptible, [Refs 4th c.BC+]
II.2. eternal, [Refs 4th c.BC+]; immortal, πνεῦμα[LXX+1st c.BC+]; of poems, Μοῦσαι[Refs]adverb -τως, τιμᾶν[Refs]
ἄφθαρτος
aphthartos
from 1 (as a negative particle) and a derivative of 5351; undecaying
(in essence or continuance):--not (in-, un-)corruptible, immortal.
see GREEK for 1
see GREEK for 5351
ἄφθαρτος, ον
Adj
imperishable, incorruptible
ἄφθαρτος aphthartos 8x
incorruptible, immortal, imperishable, undying, enduring, Rom. 1:23; 1 Cor. 9:25; 15:52
ἄφθαρτος φθείρω uncorrupted, incorruptible, Arist., etc.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
8 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 8 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
ἐπειδὴ γὰρ ἐναντία φύσει τό τε φθαρτὸν καὶ τὸ ἄφθαρτον, εἴδους ἑκατέρου τὸ κάλλιστον ἀρχῇ καὶ τέλει προσένειμεν, ἀρχῇ μὲν οὐρανόν, ὡς ἐλέχθη, τέλει δὲ ἄνθρωπον.
τῷ θεῷ γὰρ εἰς ὄψιν ἐλθὼν ἀκροατὴς ἀφθάρτου φωνῆς ἐγενόμην·
ὁ λόγος αὐτοῦ τῆς πίστεως, ἡ κλῆσις αὐτοῦ τῆς ἐπαγγελίας, ἡ σοφία τῶν δικαιωμάτων, αἱ ἐντολαὶ τῆς διδαχῆς, αὐτὸς ἐν ἡμῖν προφητεύων, αὐτὸς ἐν ἡμῖν κατοικῶν, τοὺς τῷ θανάτῳ δεδουλωμένους ἀνοίγων ἡμῖν τὴν θύραν τοῦ ναοῦ, ὅ ἐστιν στόμα, μετάνοιαν…