1 Corinthians 9:26 — Word Study
N1904ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
BSAI myselfegō thereforetoinun [for this reason, then] thusohutō, ohutōs runtrechō▸ [as a sprinter, hastily] ashōs notou uncertainly,adēlōs△ [without a goal, uncertainly] soohutō, ohutōs I fightpukteuō△▸ [box, engage in spiritual combat] ashōs notou [the] airaēr [thin air, nothingness] beating;derō▸ [striking, flailing]
| Greek | English | Parsing |
|---|---|---|
| ἐγὼ | I myself | Personal pronoun, first person, nominative |
| τοίνυν | therefore | Particle |
| οὕτως | thus | Adverb |
| τρέχω | run | Verb, present, active |
| ὡς | as | Adverb |
| οὐκ | not | Particle, negative |
| ἀδήλως, | uncertainly, | Adverb |
| οὕτως | so | Adverb |
| πυκτεύω | I fight | Verb, present, active |
| ὡς | as | Adverb |
| οὐκ | not | Particle, negative |
| ἀέρα | [the] air | Noun, accusative, singular |
| δέρων· | beating; | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore I do not run aimlessly; I do not fight like I am beating the air. |
| KJV | I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: |
| ASV | I therefore so run, as not uncertainly; so fight I, as not beating the air: |
| YLT | I, therefore, thus run, not as uncertainly, thus I fight, as not beating air; |
| WEB | I therefore run like that, not aimlessly. I fight like that, not beating the air, |
| BBE | So then I am running, not uncertainly; so I am fighting, not as one who gives blows in the air: |
Where they part company is πυκτεύω — see How Translations Differ.
The verse consists of two main clauses, each with adverbial modifiers that clarify the manner of the actions described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐγώ
verbτρέχω
The sentence as the grammar sees it Open the tree ›
2 of 13 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Corinthians 9:26
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Discipline of the Christian Lifegenerated
1 Corinthians 9:26 is part of Paul's discourse on the need for discipline and focus in the Christian life. He uses athletic imagery to illustrate how he approaches his ministry with the same seriousness and dedication that an athlete brings to their training. This passage encourages believers to pursue their spiritual goals with determination and clarity, avoiding distractions that lead to aimlessness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 5:1–8 | Now we know that if the earthly tent we live in is dismantled, we have a building from God, an eternal house in heaven, not built by human hands. |
| 2 | Philippians 1:21 | For to me, to live is Christ, and to die is gain. |
| 3 | 2 Timothy 1:12 | For this reason, even though I suffer as I do, I am not ashamed; for I know whom I have believed, and I am convinced that He is able to guard what I have entrusted to Him for that day. |
| 4 | 2 Timothy 2:5 | Likewise, a competitor does not receive the crown unless he competes according to the rules. |
| 5 | Hebrews 4:1 | Therefore, while the promise of entering His rest still stands, let us be careful that none of you be deemed to have fallen short of it. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — πυκτεύω, pukteuōgenerated
The verb πυκτεύω means 'to box' and is used here to describe a form of fighting, specifically in a competitive context. Paul employs this term to illustrate the intensity of his spiritual struggle, likening it to a boxer who must be focused and strategic.
This word appears only once in the New Testament, emphasizing the unique nature of Paul's metaphor. It conveys the idea of engaging in a spiritual battle, where one must be deliberate and purposeful, rather than merely flailing about.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is primarily examined through the Berean Standard Bible, which states, 'Therefore I do not run aimlessly; I do not fight like I am beating the air.' This wording is consistent across several translations, including the KJV and ASV, which similarly convey the idea of running and fighting with intention.
However, differences arise with the rendering of πυκτεύω. While the BSB uses 'I fight,' the NETB and ULB choose 'box,' highlighting the competitive aspect of the metaphor. This distinction reflects the varying interpretations of Paul's intended imagery.
Sentence Structuregenerated
The verse contains two main clauses connected by a semicolon: the first clause describes Paul's running, and the second his fighting. The finite verb in each clause — τρέχω (I run) and πυκτεύω (I fight) — establishes the actions he is taking.
Each clause is further modified by adverbial phrases, specifying the manner in which he runs and fights. The structure emphasizes the contrast between purposeful action and aimlessness.
Septuagint Backgroundgenerated
The Greek word πυκτεύω does not have a direct counterpart in the Septuagint, but the concept of fighting or engaging in combat can be related to various terms used in the Old Testament. The absence of this specific term in the LXX highlights its unique usage in the New Testament context.
The word ἀήρ (air) appears in the Septuagint, often in contexts discussing the physical realm, but it does not carry the same metaphorical weight as it does in Paul's writing.
In plain words — the whole versegenerated
1 Corinthians 9:26 shows Paul explaining how he approaches his work for God. He compares his efforts to an athlete's training, emphasizing that he runs and fights with a clear purpose, not aimlessly or without direction. This encourages believers to focus on their spiritual goals.
Frequently Asked Questionsgenerated
Paul is emphasizing the importance of having a clear goal and purpose in one's spiritual life, rather than acting without direction.
Athletic imagery conveys the discipline and focus required in both physical training and spiritual endeavors, making his message relatable to his audience.
This phrase illustrates the futility of fighting without purpose or strategy, highlighting the need for intentionality in spiritual struggles.
Believers can apply this message by setting clear spiritual goals and committing to disciplined practices that help them grow in their faith.
Reflection Questionsgenerated
- In what areas of my life do I need to focus more intentionally, as Paul describes?
- How can I ensure that my spiritual efforts are not aimless or without purpose?
- What practices can I adopt to discipline myself in my spiritual journey?
- How does understanding the metaphor of boxing help me in my spiritual battles?
The early church on this verse — how the Fathers read it
Early church Fathers comment on Paul's athletic metaphors, emphasizing the need for discipline and focus in the Christian life.
As a wrestler therefore he enters the lists last of all; he raises his eyes to heaven, he sees that even the heavenly creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.Early Church Fathers on 1 Corinthians 9 →
And so Paul, like a good athlete, not only knew how to avoid the blows of opposing powers, but also how to strike back. Therefore he says: I beat my body and make it my slave, so that after I have preached to others,Early Church Fathers on 1 Corinthians 9 →
So run in this world as to obtain in the next.Early Church Fathers on 1 Corinthians 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 9:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI therefore so run,.... The apostle animates the Corinthians by his own example, telling them that he ran so as he exhorted them; he ran with cheerfulness and swiftness in the way marked out for him,
Read John Gill on 1 Corinthians 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI therefore so run, not as uncertainly; so fight I, not as one that beateth the air: I - return to his main subject, his own self-denial, and his motive.
Read Robert Jamieson on 1 Corinthians 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe apostle proposeth his own example. As it is observed in country work, he that only bids his servants do work, and puts not his own hand to it, or at least doth not attend and overlook them in their work, hath little done: so it is as observable in spiritual work, that a minister of the gospel, who only, in the pulpit, dictates duty to others, but, out of it, doth nothing of himself, seldom doth any good by his preaching. People not naturally inclined to any spiritual duty, have the old proverb: Physician, cure thyself, at their tongue’ s end, and are hard to believe that teacher, who doth not in some measure live up to his own doctrine. Therefore, saith the apostle: I run; I am in the…
Read Matthew Poole on 1 Corinthians 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: Ver. 26. Not as uncertainly] For, 1. I forget those things that are behind, all worldly things. I set those by. 2. I have oculum ad metam (which was Ludovicus Vives’ motto), an eye upon the Mark 3:1-35. I strain and stretch toward it. See all these Philippians 3:13-14. Duties are not to be done in a lazy, formal, customary strain, like the pace the Spaniard rides; but with utmost diligence and expedition. That beats the air] As young fencers use to do, but I beat mine adversary.
Read John Trapp on 1 Corinthians 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) I therefore so run.—The Apostle appeals to his own conduct as an illustration of the lesson which he is teaching, and by means of it reminds the reader that the whole of this chapter has been a vindication of his own self-denial, and that he has a clear and definite object in view. So fight I.—The illustration is changed from running to boxing, both being included in the word used in 1 Corinthians 9:25, “contending.” He has an adversary to contend against, and he strikes him, and does not wildly and impotently strike at him, and so only beat the air.
Read Charles John Ellicott on 1 Corinthians 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. I therefore so run, not as uncertainly] In the foot-course in those games, how many soever ran, only one could have the prize, however strenuously they might exert themselves; therefore, all ran uncertainly; but it was widely different in the Christian course, if every one ran as he ought, each would receive the prize. The word αδηλως, which we translate uncertainly, has other meanings. 1. It signifies ignorantly; I do not run like one ignorant of what he is about, or of the laws of the course; I know that there is an eternal life; I know the way that leads to it; and I know and feel the power of it. 2. It signifies without observation; the eyes of all the spectators were fixed on…
Read AdamClarke on 1 Corinthians 9 →CambridgeThe Cambridge Bible for Schools and Colleges26. not as uncertainly] i.e. with no definite object, but “looking to some goal,” as St Chrysostom observes, and that goal the salvation of himself and others.so fight I] The Christian career is not merely a race, but a conflict, and a conflict not only with others, but with oneself. St Paul had to contend with the fleshly lusts of the body, the love especially of ease, the indisposition to hardship and toil so natural to humanity. See Romans 7:23; and for the life of pain and endurance to which he had enslaved himself, ch. 4 of this Epistle, 1 Corinthians 9:9-13, and 2 Corinthians 11:23-28.not as one that beateth the air] That is, not as one who struck out at random, but as one who…
Read Cambridge on 1 Corinthians 9 →Albert Barnes1798–1870Barnes' Notes on the BibleI therefore so run - In the Christian race; in my effort to obtain the prize, the crown of immortality. I exert myself to the utmost, that I may not fail of securing the crown. Not as uncertainly - (οὐκἀδήλως ouk adēlōs).
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
Therefore I do not run aimlessly; I do not fight like I am beating the air.
I therefore run like that, not aimlessly. I fight like that, not beating the air,
Therefore I do not run aimlessly; I do not fight like I am beating the air.
So I do not run uncertainly or box like one who hits only air.
Tyndale line
I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
I therefore so run, as not uncertainly; so fight I, as not beating the air:
I therefore so run, as not uncertainly; so fight I, as not beating the air:
I therefore so run, not as uncertainly; so I fight, not as one that beateth the air:
I therefore so runne, not as vncertainely: so fight I, not as one that beateth the ayre.
Strictly literal
I therefore thus run, as not uncertainly; so I combat, as not beating the air.
I, therefore, thus run, not as uncertainly, thus I fight, as not beating air;
I, therefore, thus run, not as uncertainly, thus I fight, as not beating air;
Therefore I do not run without purpose or box by beating the air.
From the Latin
I therefore so run, not as at an uncertainty: I so fight, not as one beating the air:
Simplified
That's why I run straight in the right direction. I fight accurately, not punching the air.
So then I am running, not uncertainly; so I am fighting, not as one who gives blows in the air:
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.
Ego igitur sic curro, non quasi in incertum : sic pugno, non quasi aërem verberans :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢܐ ܗܟܝܠ ܗܟܢܐ ܪܗܛ ܐܢܐ ܠܐ ܗܘܐ ܐܝܟ ܕܥܠ ܡܕܡ ܕܠܐ ܝܕܝܥ ܘܗܟܢܐ ܡܬܟܬܫ ܐܢܐ ܠܐ ܐܝܟ ܗܘ ܕܠܐܐܪ ܟܬܫ
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.
ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
The standard critical text of the New Testament.
ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
The previous edition, still widely cited.
ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
The Society of Biblical Literature edition, freely licensed.
ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
The edition that turned scholarship toward the earliest manuscripts.
ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
An independent critical text built from the oldest witnesses then known.
ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
A recent critical edition following documentary evidence closely.
ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
The reading of the majority of surviving manuscripts.
ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
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 9:26
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 first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
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 →ἐγώ (egō) — I/we.
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…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1NS — Personal pronoun · first person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-1NS Part of Speech: Personal pronoun Person: first Case: Nominative Number: Singular
866 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
τοίνυν is an inferential particle meaning 'therefore' or 'accordingly.' It is used to introduce logical conclusions and can appear at the beginning of a sentence, as seen in Lk 20:25 and Heb 13:13. The word is built from the enclitic τοί and νῦν, and while it is commonly used in later Greek, it was less frequent in earlier texts.
τοίνυν, (fr. the enclitic τοί and νῦν), fr. Pind. [and Hdt.] down, therefore, then, accordingly ; contrary to the use of the more elegant Grk. writ., found at the beginning of the sentence (cf. Lob. ad Phryn. p. 342 sq.; [W. 559 (519 sq.); Β. § 150, 19]): Heb. xiii. 13 (Is. iii. 10; v.13); as in the better writ., after the first word: Lk. xx. 25 [yet T Tr WH put it first here also]; 1 Co. ix. 26 and lee. in Jas. ii. 24, (Sap. i. 11; vii. 9; 4 Mace. i. 13, 15 sqq.).
τοίνυν, ‘therefore.’ For τοίνυν after the first word of the sentence as in 1 Cor 955 (and in classical usage), cf. P Oxy III. 47144 (speech of an advocate—ii/A.D.) συνφέ[pee τοίνυν τοὔλαττοϊν μόν]ον ὁμολογεῖν, ““ἴξ is best therefore to acknowledge only the lesser fault,” τό. X. 1252 versol8 (A.D. 288-95) αὐτὸς τοίνυν ἐγώ, ἡγ[εἸμὼν κύριε, ὑϊπογυώς χειροτονη[θείς, “1 myself therefore, my lord praefect, having been recently appointed ” (Edd.), and 2. VI. 90218 (c. A.D. 465) ἐπὶ τοίνυν ot ἔκδικοι ἐπενοήθησαν ἐν ταῖς πόλεσειν, ‘therefore, since advocates have been devised in the cities” (Edd.). The word comes first, as in Lk 2025, Heb 1335, in 26. 940 (v/A.D.) τοίνυν, ὡς ἀνωτέρω εἴρηται, καταξίωσον ἐπέχειν τοῦ λογισμοῦ, “* therefore, as stated above, please to delay the account-taking ” (Edd.): see also the mime 26. III. 413225 (ii/a.D.) τοίνυν τὰ…
Read the full entry →τοίνυν (toinun) — then.
τοίνυν,
(τοι, νυν) therefore, accordingly, an inferential Particle (never in [Refs 8th c.BC+]; εἰ τ... [Refs 5th c.BC+]; ἂν τ... [Refs 4th c.BC+]; introducing a logical conclusion (less frequently than οὖν), [Refs 5th c.BC+]; φανερὸν τ., δῆλον τ., [Refs 4th c.BC+]; also to introduce a minor premiss, or a particular instance of a general proposition, [Refs 5th c.BC+]
2. in dialogue, to introduce an answer, well or well then, ἄπειμι τ. [Refs 5th c.BC+]; especially an answer which has been led up to by the same speaker, [Refs 5th c.BC+]; in response to an invitation to speak, [Refs 5th c.BC+]; in expression of approval, especially in phrase καλῶς τ. [Refs 5th c.BC+]; also of disapproval or criticism, ἀπόλοιο τ. [Refs 5th c.BC+]
3. continuing an argument, well then, [Refs 5th c.BC+]
τοίνυν
toinun
from 5104 and 3568; truly now, i.e. accordingly:--then, therefore.
see GREEK for 5104
see GREEK for 3568
τοίνυν
Disj.prt.
indeed now, therefore
τοίνυν therefore, accordingly, Hdt., Trag.
to resume or continue a speech, moreover, Soph., Xen.
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
ἀνῄρηται τοίνυν τὸ ἐν ἓξ ἡμέραις γεγενῆσθαι τὸ πᾶν.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
Τοίνυν κολληθῶμεν τοῖς μετ̓ εὐσεβείας εἰρηνεύουσιν, καὶ μὴ τοῖς μεθ̓ ὑποκρίσεως βουλομένοις εἰρήνην.
ξ … … … νουδ … σ … ω … ἐξειργάσαντο. καὶ αὐτὴ τοίνυν ἐν πλείστοις ἀδίκοις οὖσα καὶ διαρπασθεῖσα ὑπὸ … … π … ν καὶ δ
ἡγεμὼν δέσποτα, ὑπʼ οὐδενὸς ἄλλου ἀνακόπτεται εἰ μὴ ὑπὸ τῆς σῆς ἀνδρείας. ἁλωνίας μου τοίνυν ἐπικιμένης ἀπὸ συνκομιδῆς ἀρουρῶν ἕνδεκα περὶ πεδίον τῆς αὐτῆς κώμης, καὶ γενομένου μου ἐπὶ
Πτολεμαίου πεδιοφύλακος κώμης Καρανίδος πρὸς τὸ ἐπιθεωρῆσαι ἃ ἔχεις κατὰ τοῦ σώματος παντός, ἐπιθεωρήσας τοίνυν τὸν ἐνγεγραμμένον Ἰσίδωρον εὗρον αὐτὸν ἔχοντα ἐπὶ μὲντῆς βραχίονος τῆς ἀριστερᾶς χειρὸς ἀπὸ ῥοπάλου
The Greek word οὕτω (i.e., houto) is an adverb meaning 'in this way' or 'thus.' It is derived from the demonstrative pronoun οὗτος and is used in various contexts to refer to what precedes or follows in a statement. The New Testament employs it frequently, particularly in the Gospels and Acts, to clarify or emphasize descriptions and comparisons.
οὕτως, rarely (Bl., § 5, 4; WH, App., 146 f.) οὕτω, adv.
(< οὗτος),
[in LXX chiefly for כֵּן;]
in this way, so, thus;
referring to what precedes: Mt 5:16 6:30, Mk 10:43 14:59, Lk 1:25 2:48 15:7, Jo 3:8, Ro 1:15, I Co 8:12, al.; οὕτως καί, Mt 17:12, Mk 13:29, al.; pleonastically, resuming a ptcp. (cl.; v. Bl., § 74, 6), Ac 20:11 27:17.
οὕτω and οὕτως (formerly in printed editions οὕτω appeared before a consonant, οὕτως before a vowel; but [recent critical editors, following the best Mss. (“cod. Sin. has -ro but fourteen times in the N. T.” Scrivener, Collation ete. p. liv.; οἵ. his Introduction ete. p. 561), have restored οὕτως; viz. Treg. uniformly, 205 times; Taf. 203 times, 4 times + ; Lchm. 196 times, 7 times +w (all before a consonant); WH 196 times, 10 times -ro (all before a consonant); cf. Tdf. Proleg. p. 97; WH. App. p- 146 54.7; ef. W. § 5, 1b.; B. 9; [Lob. Pathol. Elementa ii. 213 sqq.]; ef. Kriiger § 11, 12, 1; Kiihner §72, 3 a.), adv., (fr. οὗτος), [fr. Hom. down], Sept. for 13, in this manner, thus, 80; 1. by virtue of its native demonstrative force it refers to what precedes; in the manner spoken of; in the way described; in the way it was done; in this manner; in such a manner; thus, so: Mt. vi. 30…
Read the full entry →οὕτως (ohutō, ohutōs) — thus(-ly).
οὕτως,
and before a consonant οὕτω (but sometimes οὕτως before a consonant, [Refs 5th c.BC+], and οὕτω before a vowel is found in Epic dialect Poets and _Ionic dialect_ Prose, see near the end); in Attic dialect strengthened
__A οὑτωσί [Refs 5th c.BC+]; see at {οὗτος Α}:— adverb of οὗτος, in this way or manner, so, thus: οὕτως is antecedent to ὡς, [Refs 8th c.BC+]; in Attic dialect also οὕτως ὥσπερ [Refs 5th c.BC+]; ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; ὡσαύτως, ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; also οὕτως, ὅπως.. [Refs 5th c.BC+]; poetry also ὥστε.., οὕτω δὲ.. [Refs 5th c.BC+] is frequently left out after ὡς, ὡς ἔδοξεν αὐτοῖς, καὶ ἐποίουν ταῦτα [Refs 5th c.BC+] —Sts. οὕτω or -ως refers to what follows, thus, as follows, οὕτω χρὴ ποιεῖν: ἐὰν.. [Refs 5th c.BC+] followed by a quotation, [Refs 5th c.BC+]; καὶ οὕτως even…
οὕτω οὕτως
houto
houtos hoo'-toce
adverb from 3778; in this way (referring to what precedes or
follows):--after that, after (in) this manner, as, even (so), for all
that, like(-wise), no more, on this fashion(-wise), so (in like
manner), thus, what.
see GREEK for 3778
οὕτως
Adv
thus, so, in this manner
οὕτως houtōs 208x
thus, in this way, Mt. 1:18; 2:5; 5:16; et al. freq.; ὁς μὲν οὕτως, ὁς δὲ οὕτως, one so, and another so, one in one way, and another in another, 1 Cor. 7:7; so, Mt. 7:12; 12:40; 24:27, 37, et al. freq.; thus, under such circumstances, Acts 20:11; in such a condition, viz., one previously mentioned, Acts 27:17; 1 Cor. 7:26, 40; and, perhaps, Jn. 4:6; in an ordinary way, at ease, like Latin sic, perhaps, Jn. 4:6
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
215 occurrences in the New Testament, rendered 13 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 209 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 419 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…
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
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.
καὶ συνγραφὴν πατρικῆς … ὑπογράφει ἐν τοῖς μάρτυσι ὁ Πατοῦς συνορῶν … τὴν ὑπογραφήν. οὕτως ἑκουσίως ὁ Καλλιμήδης … α διὰ μονογράφου Θορταίου ἔφεσιν λαβόν… τοῦ λδ ἔτους
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι
καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν
τρέχω (trechō) means 'to run' and is used both literally and metaphorically in various contexts. It can refer to physical running, as seen in Mark 5:6 and John 20:2, or to striving towards a goal, as in Romans 9:16 and Galatians 5:7. The word is built from the root related to running and includes various compound forms. Notably, it appears in the metaphor of a race in Hebrews 12:1.
τρέχω
[in LXX chiefly for רוּץ ;]
to run: Mk 5:6, Jo 20:2, 4, I Co 9:24, 26; c. inf., Mt 28:8; seq. ἐπί, Lk 24:12 [T |[WH]| R, mg., om.]; εἰς, Re 9:9; ptcp., δραμών, c. indic., Mt 27:48, Mk 15:36, Lk 15:20. Metaph., from runners in a race, of swiftness or of effort to attain an end: Ro 9:16, Ga 2:2 5:7, Phl 2:16; τ. ἀγῶνα (Hdt., Eur., al.),
τρέχω ; impf. ἔτρεχον ; 2 aor. ἔδραμον ; fr. Hom. down; Sept. for y95 torun; a. prop.: of persons in haste, Mk. v. 6; Jn. xx. 2,4; with a telic inf. Mt. xxviii. 8; δραμών with a finite verb, Mt. xxvii. 48; Mk. xv. 36; Lk. xv. 20; τρέχω ἐπί with an ace. of place, Lk. xxiv. 12[T om. LTr br. WH reject the vs.]; εἰς πόλεμον, Rey. ix. 9; of those who run in a race-course (ἐν σταδίῳ), 1 Co. ix. 24, 26. b. metaph.: of doctrine rapidly propagated, 2 Th. iii. 1[R.V. run]; by a metaphor taken from the runners in a race, to exert one’s self, strive hard; to spend one’s strength in performing or attaining something: Ro. ix. 16; Gal. v. 7; εἰς κενόν, Gal. ii. 2 [W. 504 (470); B. § 148, 10]; Phil. ii. 16; τὸν ἀγῶνα, Heb. xii. 1 (see ἀγών, 2); the same expression occurs in Grk. writ., denoting to incur extreme peril, which it requires the exertion of all one’s efforts to overcome, Hat. 8, 102; Eur.…
Read the full entry →τρέχω in the lit. sense ‘‘ run” occurs in a criminal process of an Alexandrian gymnasiarch before the Emperor Commodus, P Oxy I. 33 versoiii12 (= Chrest. I. p. 35) © ἠβό[κατο]ς εὐθὺς δραμὼν παρέθετο [τῷ] κυρίῳ λέγων, “‘Kipte, κάθῃ, “Ῥωμαῖοι γονγύζο[υσ]ι,᾿ “the veteran forthwith ran and told his lord, saying, ‘ Lord, while you are sitting in judgment, the Romans are murmuring.’’” The same document shows τρέχω in its derived sense ‘‘ strive” —! 1 τρέχε, τέκνον, τελεύτα. κλέος σοί ἐστιν ὑπὲρ τῆς γλυκυτάτης σου πατρίδος τελευτῆσαι, ‘onward, my son, to death, it is a glory for you to die for your beloved country” (Edd.). See also P Lond 1307? (horoscope—i/ii A.D.) (=I. p. 135) μοίρας ἔτρεχε δεκατρεῖς, and J/enandrea p. 73} ἵν᾿ ἀναπηδήσας τρέχῃ, ‘‘that he might jump up and come at a run.” We may add a wooden tablet, apparently for school use, published in Afé/. Weco/e p. 181 (= Katbel Praef.…
Read the full entry →τρέχω (trechō) — to run.
τρέχω,
[Refs 8th c.BC+]future θρέξομαι (ἀπο-) [Refs 5th c.BC+]; θρέξω only in [Refs 3rd c.BC+]; but ἀπο-θρέξεις [Refs 5th c.BC+]aorist 1 ἔθρεξα (see. below):—but the usual future and aorist come from the root δραμ-, i.e. δρᾰμοῦμαι [Refs 5th c.BC+]; Ionic dialect δραμέομαι [LXX+6th c.BC+]; δράμομαι in compound ἀναδράμεται [Refs 1st c.AD+]aorist 2 ἔδρᾰμον (see. below): perfect δεδράμηκα [ᾰ] [Refs 5th c.BC+]pluperfect ἐδεδραμήκεσαν (κατ-) [Refs 5th c.BC+]perfect δέδρομα (ἀνα-, ἐπι-) [Refs 8th c.BC+] —passive, perfect δεδράμημαι (ἐπι-) [Refs 5th c.BC+]—The Verb is not common in [Refs 8th c.BC+], who has present in [Refs 8th c.BC+] was also old Attic dialect, epigram cited in [Refs 5th c.BC+]; but the common aorist was ἔδραμον, [Refs 8th c.BC+]—Doric dialect τράχω [ᾰ] [Refs 5th c.BC+]: future θραξοῦμαι [Refs 5th c.AD+]:—run, of men, ἰθὺς δράμε [Refs 8th…
Read the full entry →τρέχω
trecho
apparently a primary verb (properly, threcho; compare 2359); which
uses dremo drem'-o (the base of 1408) as alternate in certain tenses;
to run or walk hastily (literally or figuratively):--have course, run.
see GREEK for 2359
see GREEK for 1408
τρέχω
v.
I run, exercise myself
τρέχω trechō 20x
to run, Mt. 27:48; 28:8; to run a race, 1 Cor. 9:24; met. 1 Cor. 9:24, 26; Heb. 12:1; in NT to run a certain course of conduct, Gal. 5:7; to run a course of exertion, Rom. 9:16; Gal. 2:2; Phil. 2:16; to run, to progress freely, to advance rapidly, 2 Thess. 3:1
τρέχω δραμοῦμαι and ἔδραμον from Root ΔΡΕΜ or ΔΡΑΜ to run, Lat. curro, Hom., etc.:—of horses, Il.:—of things, to run, move quickly, Hom., etc.
c. acc. loci, to run over, Eur., Xen.
c. acc. cogn., τρ. δρόμον, ἀγῶνα to run a course, a heat, Eur., etc.: often metaph., ἀγῶνα δρ. to run a risk, id. Eur.; πολλοὺς ἀγῶνας δραμεῖν περὶ σφέων αὐτέων to run many risks for their lives, Hdt.:—sometimes the acc. is omitted, τρ. περὶ ἑωυτοῦ to run the risk of his life, id. Eur.; τρ. περὶ τῆς νίκης Xen.
παρ᾽ ἓν πάλαισμα ἔδραμε νικᾶν he was within one bout of carrying off the victory, Hdt.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
20 occurrences in the New Testament, rendered 14 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 20 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.
κατευξάμενος δ’ ἐκείνῳ καὶ θεοφιλέστατον προσειπών, τὸν ὁμομήτριον περιβλεψάμενος ἀδελφὸν ὡς εἶδεν, οὐ κατασχὼν ἀλλ’ ἤδη νικώμενος ὑπὸ τοῦ πάθους, πρὶν γενέσθαι καταφανής, ἐπιστρέφεται καὶ δραμὼν πρόφασιν ἐπί τι τῶν κατεπειγόντων—ἐκλαλῆσαι γὰρ…
θέρους γὰρ ὥρᾳ πάντες ἐπὶ τὴν συγκομιδὴν τῶν καρπῶν ἐν ταῖς ἀρούραις ὑπάρχοντες ὡς εἶδον τὴν κιβωτὸν ὑφʼ ἡδονῆς ἁρπαγέντες καὶ τὸ ἔργον ἐκ τῶν χειρῶν ἀφέντες ἔδραμον εὐθὺς ἐπὶ τὴν ἅμαξαν.
πεπεισμένους ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλ̓ ἐν πίστει καὶ δικαιοσύνῃ, καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ κυρίῳ, ᾧ καὶ συνέπαθον.
χαίρειν. … ν πωλεῖσθαι … ἐν Κροκοδίλων πόλει χόρτον. καλῶς οὖν ποιήσεις … αν δραμὼν περὶ τῆς … … … … … ἵπποι τ … … ολωι … ἀπεστείλαμεν
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 502 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.
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word ἀδήλως (i.e., *adelōs*) is an adverb meaning 'uncertainly.' It is derived from the root word for 'not visible' or 'unknown.' The New Testament uses it in 1 Corinthians 9:26, where Paul describes running in a way that is not uncertain. The entries consistently emphasize its meaning related to uncertainty or lack of clarity.
* ἀδήλως
(< ἄδηλος),
adv. uncertainly: of direction, I Co 9:26.†
ἀδήλως, adv., uncertainly: 1 Co. ix. 26 οὕτω τρέχω, ὡς οὐκ ἀδήλως i. 6. not uncertain whither; cf. Mey. ad loc. [(Thuc., al.)]
ἀδήλως (adēlōs) — uncertainly.
Included with: ἄδηλ-ος, ον,
unseen, invisible, of a fish, ποιεῖν ἑαυτὸν ἄ.[Refs 4th c.BC+]; ἄ. χιτών, of the hyaloid membrane of the eye, [[Refs 2nd c.AD+]; unknown, obscure, [Refs 8th c.BC+]; ἐὰν δὲ.. ἄ. ὁ κτείνας ᾖ [Refs]; of troops, ἄ. τοῖς πολεμίοις[Refs 5th c.BC+]
II. mostly of things, ἄ. θάνατοι death by an unknown hand, [Refs 5th c.BC+]; ἄ. ἔχθρα secret enmity, [Refs 5th c.BC+]; ῥεῖ πᾶν ἄδηλον melts all to nothing, [Refs 5th c.BC+]; inscrutable, [Refs 5th c.BC+]
II. b neuter, ἄδηλόν [ἐστι] εἰ.. it is uncertain whether.., [Refs 5th c.BC+]; ἄ. μή.. [Refs 5th c.BC+]; also ἄ. agreeing with the subject (like δίκαιός εἰμι), παῖδες ἄ. ὁποτέρων, ={ἄδηλον ὁποτέρων παῖδές εἰσιν}, [Refs 5th c.BC+]; ἀδήλοις.. πῶς ἀποβήσεται, ={ἃ ἄ. ἐστι πῶς ἀ}.…
ἀδήλως
adelos
adverb from 82; uncertainly:--uncertainly.
see GREEK for 82
ἀδήλως
Adv
out of sight, uncertainly
ἀδήλως adēlōs 1x
not manifestly, uncertainly, dubiously, 1 Cor. 9:26*
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἀλλὰ μήποτε τὸν τρόπον τῶν ἀφρόνων διασυνίστησιν, οἳ καίτοι μεγίστων ἐπικρεμαμένων οὐκ ἀδήλως ἀλλ’ ἐκ τοῦ φανεροῦ πολλάκις τιμωριῶν ἀδικεῖν ὅμως οὐκ ὀκνοῦσι·
Νέρων δὲ τὴν ἀρχὴν οὕτως παραλαβὼν Βρεττανικὸν μὲν ἀδήλως τοῖς πολλοῖς ἀναιρεῖ διὰ φαρμάκων, φανερῶς δʼ οὐκ εἰς μακρὰν τὴν μητέρα τὴν ἑαυτοῦ φονεύει, ταύτην ἀμοιβὴν ἀποτίσας αὐτῇ οὐ μόνον τῆς γενέσεως ἀλλὰ καὶ τοῦ ταῖς ἐκείνης μηχαναῖς τὴν Ῥωμαίων…
ἀπὸ τοῦ … … πρότερον τῆς δωρεᾶς … καταμετρήσει τῆς γῆς πε … αὐτῆς ἀδήλως ἐχον … π … ρ … προμετηλλα … … … παρα
The Greek word οὕτω (i.e., houto) is an adverb meaning 'in this way' or 'thus.' It is derived from the demonstrative pronoun οὗτος and is used in various contexts to refer to what precedes or follows in a statement. The New Testament employs it frequently, particularly in the Gospels and Acts, to clarify or emphasize descriptions and comparisons.
οὕτως, rarely (Bl., § 5, 4; WH, App., 146 f.) οὕτω, adv.
(< οὗτος),
[in LXX chiefly for כֵּן;]
in this way, so, thus;
referring to what precedes: Mt 5:16 6:30, Mk 10:43 14:59, Lk 1:25 2:48 15:7, Jo 3:8, Ro 1:15, I Co 8:12, al.; οὕτως καί, Mt 17:12, Mk 13:29, al.; pleonastically, resuming a ptcp. (cl.; v. Bl., § 74, 6), Ac 20:11 27:17.
οὕτω and οὕτως (formerly in printed editions οὕτω appeared before a consonant, οὕτως before a vowel; but [recent critical editors, following the best Mss. (“cod. Sin. has -ro but fourteen times in the N. T.” Scrivener, Collation ete. p. liv.; οἵ. his Introduction ete. p. 561), have restored οὕτως; viz. Treg. uniformly, 205 times; Taf. 203 times, 4 times + ; Lchm. 196 times, 7 times +w (all before a consonant); WH 196 times, 10 times -ro (all before a consonant); cf. Tdf. Proleg. p. 97; WH. App. p- 146 54.7; ef. W. § 5, 1b.; B. 9; [Lob. Pathol. Elementa ii. 213 sqq.]; ef. Kriiger § 11, 12, 1; Kiihner §72, 3 a.), adv., (fr. οὗτος), [fr. Hom. down], Sept. for 13, in this manner, thus, 80; 1. by virtue of its native demonstrative force it refers to what precedes; in the manner spoken of; in the way described; in the way it was done; in this manner; in such a manner; thus, so: Mt. vi. 30…
Read the full entry →οὕτως (ohutō, ohutōs) — thus(-ly).
οὕτως,
and before a consonant οὕτω (but sometimes οὕτως before a consonant, [Refs 5th c.BC+], and οὕτω before a vowel is found in Epic dialect Poets and _Ionic dialect_ Prose, see near the end); in Attic dialect strengthened
__A οὑτωσί [Refs 5th c.BC+]; see at {οὗτος Α}:— adverb of οὗτος, in this way or manner, so, thus: οὕτως is antecedent to ὡς, [Refs 8th c.BC+]; in Attic dialect also οὕτως ὥσπερ [Refs 5th c.BC+]; ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; ὡσαύτως, ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; also οὕτως, ὅπως.. [Refs 5th c.BC+]; poetry also ὥστε.., οὕτω δὲ.. [Refs 5th c.BC+] is frequently left out after ὡς, ὡς ἔδοξεν αὐτοῖς, καὶ ἐποίουν ταῦτα [Refs 5th c.BC+] —Sts. οὕτω or -ως refers to what follows, thus, as follows, οὕτω χρὴ ποιεῖν: ἐὰν.. [Refs 5th c.BC+] followed by a quotation, [Refs 5th c.BC+]; καὶ οὕτως even…
οὕτω οὕτως
houto
houtos hoo'-toce
adverb from 3778; in this way (referring to what precedes or
follows):--after that, after (in) this manner, as, even (so), for all
that, like(-wise), no more, on this fashion(-wise), so (in like
manner), thus, what.
see GREEK for 3778
οὕτως
Adv
thus, so, in this manner
οὕτως houtōs 208x
thus, in this way, Mt. 1:18; 2:5; 5:16; et al. freq.; ὁς μὲν οὕτως, ὁς δὲ οὕτως, one so, and another so, one in one way, and another in another, 1 Cor. 7:7; so, Mt. 7:12; 12:40; 24:27, 37, et al. freq.; thus, under such circumstances, Acts 20:11; in such a condition, viz., one previously mentioned, Acts 27:17; 1 Cor. 7:26, 40; and, perhaps, Jn. 4:6; in an ordinary way, at ease, like Latin sic, perhaps, Jn. 4:6
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
215 occurrences in the New Testament, rendered 13 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 209 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 419 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…
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
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.
καὶ συνγραφὴν πατρικῆς … ὑπογράφει ἐν τοῖς μάρτυσι ὁ Πατοῦς συνορῶν … τὴν ὑπογραφήν. οὕτως ἑκουσίως ὁ Καλλιμήδης … α διὰ μονογράφου Θορταίου ἔφεσιν λαβόν… τοῦ λδ ἔτους
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι
καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν
The Greek word πυκτεύω (*pukteuō*) means 'to box' or 'to fight as a boxer.' It is derived from a term for a pugilist and is used in the New Testament in 1 Corinthians 9:26. The word covers the act of boxing and fighting in a competitive context, with references in classical literature indicating its broader use in various fighting scenarios.
* πυκτεύω
(< πύκτης, a pugilist),
to box: I Co 9:26.†
πυκτεύω ; (πύκτης a pugilist [see πυγμή, init.]); to be a boxer, to box, [A. V. fight]: 1 Co. ix. 26. (Eur., Xen., Plat., Plut., al.)
πυκτεύω. With πυκτεύω = ‘‘box”’ in 1 Cor 935, cf. the sepulchral epitaph Aazbe/ 2911 ὁ πυκ[τ]ε[ύ]σας [π]ο[λλ]άκις ἐν [oraSloe Men eevee ΤΕ Re VINE locas Cais an account for games, in which payment is made Κώφῳ πύκί(τῃ), and P Lond 1158° (A.p. 226-227) (=III. p. 151) μακρὸς πύκτης, “a tall boxer.”’ In 74. 11784 (A.D. 194) (=III. p. 217, Sefectrons p. 100) notification is made of the admission to a Gymnastic Club of “Eppetvov, τὸν kal Μωρόν, [Eppotodetrny πύϊ]κτην, ‘‘E[erminus, also called Morus, boxer of Hermopolis.
πυκτεύω (pukteuō) — to box.
πυκτ-εύω,
Boeotian dialect πουκτ-, box, spar, [NT+6th c.BC+]; ἐς σὸν κρᾶτα π. strike with the fist on the head, [Refs 5th c.BC+]: generally, fight, ξιφήρη π. [Refs 3rd c.AD+]; of gladiators, [Refs]:—middle, πεπύκτευται αὐτόν [Refs 2nd c.AD+]
πυκτεύω
pukteuo
from a derivative of the same as 4435; to box (with the fist), i.e.
contend (as a boxer) at the games (figuratively):--fight.
see GREEK for 4435
πυκτεύω
v.
I box
πυκτεύω pykteuō 1x
to box, fight as a boxer, 1 Cor. 9:26*
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
See WAR; GAMES.
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 502 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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Every reference is on the Strong's page.
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
ἀήρ (aēr) refers to the lower air surrounding the earth, contrasting with the purer αἰθήρ (upper air). It generally means 'air' and is used in various contexts in the New Testament, including references to speaking without effect (1 Corinthians 14:9) and the realm of demons (Ephesians 2:2). Some entries note its use to describe a hazy atmosphere, but there is no significant disagreement among lexicons.
ἀήρ, ἀέρος, ὁ,
[in LXX: II Ki 22:12 (= Ps 17 (18):11 שׁחק), Wi8;]
in Hom., Hes., the lower air which surrounds the earth, as opp. to the purer αἰθήρ of the higher regions; generally, air (MM, VGT, s.v.): Ac 22:23, I Th 4:17, Re 9:2 16:17; of the air as the realm of demons, Eph 2:2; ἀ. δέρειν, of striving to no purpose, I Co 9:26; εἰς ἀ. λαλεῖν, of speaking without effect, not being understood, I Co 14:9.†
ἀήρ, ἀέρος, 6, (ἄημι, dw, (cf. ἄνεμος, init.]), the air (particularly the lower and denser, as distinguished from the higher and rarer 6 αἰθήρ, cf. Hom. Il. 14, 288), the atmospheric region: Acts xxii. 23; 1 Th. iv. 17; Rey. ix. 2; xvi. 17; ὁ ἄρχων τῆς ἐξουσίας τοῦ ἀέρος in Eph. ii. 2 signifies ‘the ruler of the powers (spirits, see ἐξουσία 4 ο. BB.) in the air,’ 1. 6. the devil, the prince of the demons that according to Jewish opinion fill the realm of air (cf. Mey. ad loc.; [B. D. Am. ed. 5. ν. Air; Stuart in Bib. Sacr. for 1843, p. 139 sq.]). Sometimes indeed, ἀήρ denotes a hazy, obscure atmosphere (Hom. Il. 17, 644; 3,381; 5, 356,ete.; Polyb. 18, 3,7), but is nowhere quite equiv. to oxdéros, —the sense which many injudiciously assign it in Eph. 1. 6. ἀέρα δέρειν (cf. verberat ictibus auras, Verg. Aen. 5, 377, of pugilists who miss their aim) 1. 6. to contend in vain, 1 Co. ix. 26…
Read the full entry →ἀήρ (aēr) — air.
ἀήρ, ἀέρος,
[Refs 8th c.BC+]; Ionic dialect nominative ἠήρ [Refs 5th c.BC+]; Aeolic dialect αὐήρ [Refs 5th c.BC+]; Doric dialect ἀβήρ (i.e. ἀϜήρ) [Refs 8th c.BC+] always mist, haze, not (as [Refs 3rd c.BC+] lower air (opposed to αἰθήρ, which see); [ἐλάτη] μακροτάτη πεφυυῖα δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν[Refs 8th c.BC+]; rare in Prose, [Refs 5th c.BC+]
2. later, generally, air, Anaxim.1, [Refs 5th c.BC+]; πρὸς τὸν ἀέρα διατρίβειν in the open air, [NT+5th c.BC+]; climates, [Refs 5th c.BC+]; of mephitic exhalations, [Refs 1st c.BC+]
3. personified, ὦ δέσποτ᾽ ἄναξ ἀμέτρητ᾽ Ἀ.[Refs 5th c.BC+]
II. hot-air room in baths, [Refs 2nd c.AD+]
II.2. volume, [Refs 2nd c.BC+]
ἀήρ
aer
from aemi (to breathe unconsciously, i.e. respire; by analogy, to
blow); "air" (as naturally circumambient):--air. Compare 5594.
see GREEK for 5594
ἀήρ, ἀέρος, ὁ
n.m.
air
ἀήρ aēr 7x
air, atmosphere
ἀήρ ἄημι the lower air, the air that surrounds the earth, opp. to αἰθήρ the upper air (v. Il. 14. 288, where a tall pine μακροτάτη πεφυυῖα δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν); hence mist, gloom, περὶ δ᾽ ἠέρα πουλὺν ἔχευεν Il.; ἠέρα μὲν σκέδασε id. Il.; cf. ἠέριος, ἠεροειδής.
generally, air, Soph., etc.; ἀέρα δέρειν (cf. Virg. verberat auras), NTest.
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
ar (aer): In the Old Testament "air" is used (with one exception) in the phrase "fowl" or "fowls (birds) of the air." The Hebrew word is usually rendered "heaven" or "heavens." According to ancient Hebrew cosmogony the sky was a solid dome (firmament) stretching over the earth as a covering. In the above phrase the air means the space between the earth and the firmament. In Job 41:16 "air" renders ruach, "breath," "wind," "spirit." The scales of the leviathan are so closely joined together that no air can penetrate. In the New Testament the phrase "birds (or fowls) of the air," occurs ten times. This simply reproduces the Hebraism noticed above. Apart from this expression "air" in the King James Version represents aer, which denotes the atmosphere which surrounds us. The expression "beating the air" (
Air
The atmosphere, as opposed to the higher regions of the sky (1 Thess. 4:17; Rev. 9:2; 16:17). This word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated “heavens.”
The expression “to speak into the air” (1 Cor. 14:9) is a proverb denoting to speak in vain, as to “beat the air” (1 Cor. 9:26) denotes to labour in vain.
1. The air or atmosphere surrounding the earth is often denoted by the word heaven; so "the fowls of heaven" means the birds of the air.
2. To "beat the air," and to "speak in the air," 1Co 9:26 14:9, are modes of expression used in most languages, signifying to speak or act without judgment or understanding, or to no purpose. "The powers of the air," Eph 2:2, probably means devils.
7 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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πρῶτον οὖν ὁ ποιῶν ἐποίησεν οὐρανὸν ἀσώματον καὶ γῆν ἀόρατον καὶ ἀέρος ἰδέαν καὶ κενοῦ·
πέμπτῃ ἡμέρᾳ ζῷά τε κατʼ αὐτὴν νηκτὰ καὶ μετάρσια τὰ μὲν κατὰ βάθους τὰ δὲ διʼ ἀέρος ἀνῆκε συνδησάμενος αὐτὰ κοινωνίᾳ καὶ μίξει γονῆς ἕνεκα καὶ τοῦ συναύξεσθαι καὶ πλεονάζειν αὐτῶν τὴν φύσιν.
Πέλα , ἵνα πραθῇ τὰ τῆς τετάρτης ληνοῦ μόνης. ἐπιγνοὺς οὖν τὸν παρὰ σοὶ ἀέρα ἱκανὸς ἔσῃ περὶ πάντων. Μουνάτιος δὲ ὁ φίλος συντυχὼν ἔλεγεν συμπεφωνηκέναι τοῖς ἐκ τῆς
σὲ τούτου τοῦ προδεδηλουμένου κελλίου καὶ τῆς προσπαρακειμένης αὐτοῦ αὐλῆς ἀπὸ ἐδάφους αὐτῆς ἕως ἀέρος κυριεύειν καὶ δεσπόζειν καὶ διοικεῖν καὶ οἰκοδομεῖν καὶ ἐποικοδομεῖν καὶ πωλεῖν καὶ χαρίζεσθαι καὶ
ἀεὶ καὶ ἑξῆς ἅπαντα χρόνον τὴν ὑπάρχουσαν ἡμῖν οἰκίαν ἐξ ὁλοκλήρου ἀπὸ ἐδάφους ἕως ἀέρος διακειμένην ἐπὶ τῆς αὐτῆς Συήνης περὶ τὸ νοτίνον μέρος τοῦ Φρουρίου καὶ περὶ λαύραν
δέρω (derō) means to skin or flay, often used in a metaphorical sense to mean to beat or thrash. It appears in various New Testament passages, including Matthew 21:35 and Mark 12:3. The word has roots in both physical and figurative contexts, with some lexicons noting its colloquial use to mean 'thrash.' There is a slight variation in how some lexicons interpret its metaphorical applications.
δέρω; 1 aor. ἔδειμα : 2 fut. pass. δαρήσομαι; 1. to flay, skin: Hom. II. 1,459; 23, 167, ete. 2. to beat, thrash, smite, (cf. Germ. durchgerben, [low Eng. hide]), so sometimes in prof. auth. fr. Arstph. ran. 619 [ef. vesp. 485] down: τινά, Mt. xxi. 35; Mk. xii. 3,5; Lk. xx. 10 sq-; xxii. 63; Jn. xviii. 23; Acts v. 40; xvi. 37; xxii. 19; εἰς πρόσωπον δέρειν τινά, 2 Co. xi. 20; ἀέρα δέρειν (see ἀήρ), 1 Co. ix. 26; Pass.: Mk. xiii. 9; Lk. xii. 47 (δαρήσεται πολλάς, sc. πληγάς, will be beaten with many stripes) ; 48, (ὀλίγας, cf. Xen. an. 5, 8, 12 παίειν ὀλίγας. Soph. El. 1415 παίειν διπλῆν, Arstph. nub. 968 (972) τύπτεσθαι πολλάς. Plat. lege. 8 p. 845 a. μαστιγοῦσθαι πληγάς; cf. [W. 589 (548)]; B. [82 (72)]: § 134, 6).
δέρω. P Oxy III. 653 (4) (before Ap. 161) shows us this word in its colloquial sense—first found in Aristophanes—of SObeatecn ‘‘thrash” instead of ‘‘flay.” In the account of a trial regarding a mortgage upon the property of Voltimus which had been seized by the creditor, Sempronius Orestinus, the Praefect informs the latter that unless he makes restitution - οὐ μόνον κατακριθήσει ἀλλὰ Kal δαρήσίει. So in Sy// 7379 (c. A.D. 175) ἔστω δὲ τὰ αὐτὰ ἐπιτείμια καὶ τῷ δαρέντι καὶ μὴ ἐπεξελθόντι παρὰ τῷ ἱερεῖ ἢ τῷ ἀρχιβάκχῳ, ἀλλὰ δημοσίᾳ ἐνκαλέσαντι : the δαρείς here has been called 6 πληγείς a little earlier. It may be noted that for the ordinary rendering of 2 Cor 112° εἴ τις εἰς πρόσωπον ὑμᾶς δέρει, ‘if any one smiteth you on the face,” Paspati suggests (see #xp III. i. p. 238) ‘Sif he upbraideth you to your face,’ in view of the MGr προσωποδέρει. The ordinary MGr verb δέρνω (aor. Sepa) = ‘‘…
Read the full entry →δέρω (derō) — to beat up.
δέρω
[Refs 5th c.BC+]:—also δείρω [Refs 5th c.BC+]: imperfect ἔδερον [Refs 8th c.BC+], Epic dialect δέρον [Refs 8th c.BC+]: future δερῶ [Refs 5th c.BC+]: aorist ἔδειρα [Refs 8th c.BC+] —middle, see. {ἀναδέρω}:—passive, future δᾰρήσομαι [NT+2nd c.AD+]aorist ἐδάρην [ᾰ] [Refs 5th c.BC+]; participle δαρθείς [Refs 4th c.BC+]perfect δέδαρμαι (see. below):— skin, flay, of animals, δ. βοῦς [Refs 8th c.BC+] 'flog a dead horse', [Refs 5th c.BC+]; ἀσκὸς δεδάρθαι to have one's skin flayed off, [Refs 6th c.BC+]; δερῶ σε θύλακον κλοπῆς I will make a thief's purse of your skin, [Refs 5th c.BC+] 'first catch your hare, then cook it', [Refs]; ἀέρα δέρειν 'plough the sands', [Refs]
Read the full entry →δέρω
dero
a primary verb; properly, to flay, i.e. (by implication) to scourge,
or (by analogy) to thrash:--beat, smite.
δέρω
v.
I flay, flog, scourge, beat
δέρω to skin, flay, of animals, Hom., etc.:— ἀσκὸν δεδάρθαι to have one's skin flayed off, Solon; so, δερῶ σε θύλακον I will make a purse of your skin, Ar.
also (like the slang words to tan or hide) to cudgel, thrash, id. Ar.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
15 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 15 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
ἐν τῇ οἰκίᾳ … ς δε … η οὐ μόνον ἀλλά με παρʼ ἕκαστα δέρων