1 Peter 1:19 — Word Study
N1904ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ,
BSAbutalla by [the] precioustimios [highly valued, costly] bloodahima [atoning sacrifice] ashōs of a lambamnos [symbol of innocence] without blemishamōmos [blameless] andkai without spotaspilos [stain] of Christ,Christos [the Anointed One, Messiah]
| Greek | English | Parsing |
|---|---|---|
| ἀλλὰ | but | Conjunction |
| τιμίῳ | by [the] precious | Adjective, dative, singular |
| αἵματι | blood | Noun, dative, singular |
| ὡς | as | Adverb |
| ἀμνοῦ | of a lamb | Noun, genitive, singular |
| ἀμώμου | without blemish | Adjective, genitive, singular |
| καὶ | and | Conjunction |
| ἀσπίλου | without spot | Adjective, genitive, singular |
| Χριστοῦ, | of Christ, | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | but with the precious blood of Christ, a lamb without blemish or spot. |
| KJV | But with the precious blood of Christ, as of a lamb without blemish and without spot: |
| ASV | but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ: |
| YLT | but with precious blood, as of a lamb unblemished and unspotted — Christ's — |
| WEB | but with precious blood, as of a lamb without blemish or spot, the blood of Christ, |
| BBE | But through holy blood, like that of a clean and unmarked lamb, even the blood of Christ: |
Where they part company is τιμίῳ — see How Translations Differ.
The sentence is structured around a main clause with a subordinate descriptive phrase, emphasizing the means of redemption and the nature of the sacrifice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 Peter 1:19
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 Cost of Redemptiongenerated
1 Peter 1:19 explains that believers were redeemed not with perishable items like silver or gold, but with the precious blood of Christ. This highlights the immense value of Christ's sacrifice, which fulfills the requirements for atonement as established in the Old Testament sacrificial system.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Peter 2:22–24 | “He committed no sin, and no deceit was found in His mouth.” |
| 2 | 1 Peter 3:18 | For Christ also suffered for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit, |
| 3 | Daniel 9:24 | Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place. |
| 4 | Zechariah 13:7 | Awake, O sword, against My Shepherd, against the man who is My Companion, declares the LORD of Hosts. Strike the Shepherd, and the sheep will be scattered, and I will turn My hand against the little ones. |
| 5 | Matthew 20:28 | just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — τιμίῳ, timiosgenerated
The word τιμίος (timios) is an adjective meaning precious or costly, indicating something of great value. It is used to describe both material worth and the esteem of individuals. In this context, it refers specifically to the blood of Christ, emphasizing its unparalleled significance in the redemption of humanity.
The parsing as dative singular neuter indicates that it is functioning as the means by which redemption is achieved, highlighting the action of being redeemed through this precious blood.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'but with the precious blood of Christ, a lamb without blemish or spot.' This wording is consistent across several translations, including the KJV, ASV, and WEB, which all emphasize the precious nature of Christ's blood.
However, some versions differ in their phrasing. The ASV and KJV use 'as of a lamb without blemish and without spot,' while the YLT opts for 'as of a lamb unblemished and unspotted — Christ's —,' highlighting the sacrificial aspect of Christ's role.
Sentence Structuregenerated
The main clause is introduced by the conjunction ἀλλὰ, but, which sets up a contrast with previous thoughts. The finite verb is implied in the context of redemption, with the phrase 'with the precious blood of Christ' serving as a prepositional phrase that describes the means of redemption.
The structure includes a noun phrase 'the precious blood of Christ' as the object of the action, with additional descriptive phrases 'a lamb without blemish or spot' providing further clarification about the nature of the sacrifice.
Septuagint Backgroundgenerated
τιμίος appears in the Septuagint, often translated from Hebrew words that convey value, such as יָקָר (yaqar), meaning precious or rare. This connection underscores the continuity of the concept of value in sacrificial contexts from the Old Testament to the New Testament.
The use of ἀμνός in this verse aligns with the sacrificial lamb imagery found in the LXX, specifically in references to lambs used in offerings, reinforcing the portrayal of Christ as the ultimate sacrificial lamb.
In plain words — the whole versegenerated
1 Peter 1:19 tells us that we were redeemed not with things like silver or gold, but with the precious blood of Christ. This blood is compared to a lamb that is perfect and without blemish, highlighting the significance of Christ's sacrifice for our salvation.
Frequently Asked Questionsgenerated
It signifies that Christ's sacrifice is of immense value and is the means by which believers are redeemed from sin.
This description emphasizes the purity and sinlessness of Christ, making Him the perfect sacrifice for atonement.
It connects the New Testament understanding of Christ's sacrifice with the Old Testament practice of offering unblemished lambs for atonement.
To be redeemed means to be bought back or freed from sin through the sacrifice of Christ.
Reflection Questionsgenerated
- How does understanding the value of Christ's blood impact my view of salvation?
- In what ways can I reflect the purity and innocence of Christ in my own life?
- How can I share the significance of Christ's sacrifice with others?
- What does it mean for me personally to be redeemed by the blood of Christ?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the significance of Christ's sacrificial blood in the context of redemption and atonement.
"By precious blood," he says, [1 Peter 1:19] "as of a lamb without blemish and without spot." Here he touches on the ancient Levitical and sacerdotal celebrations;Early Church Fathers on 1 Peter 1 →
And the Jews even now exhibit a figure of this transaction when they mark their thresholds with the blood of a lamb. For when God was about to smite the Egyptians,Early Church Fathers on 1 Peter 1 →
We are God’s creatures, but because of sin we have passed under the rule of the devil. Because of that, the Savior has bought us back with his own blood—“you are bought with a price.” Indeed,Early Church Fathers on 1 Peter 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Peter 1:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut with the precious blood of Christ,.... Christ was prophesied of as a Redeemer under the Old Testament, Isaiah 59:20 and the Jews frequently ascribe redemption to the word of the Lord God (f); and
Read John Gill on 1 Peter 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut with the precious blood of Christ, as of a lamb without blemish and without spot: Precious - of inestimable value.
Read Robert Jamieson on 1 Peter 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePrecious; because the blood not only of an innocent person, but of the Son of God, . As of a lamb; i.e. who was a Lamb. A lamb; the Lamb of God, that taketh away the sin of the world, : not only like a lamb, for his innocence and gentleness, , but the Antitype of the lambs which under the law were offered in the daily sacrifices, and more especially of the paschal lamb; whatever was shadowed out in that, and those other sacrifices, having its accomplishment in Christ. Without blemish; without fault, without defect, in which nothing was wanting that was requisite to its perfection; or, in which nothing could be blamed. The Greek word seems to be derived from the Hebrew Mum, so often used for…
Read Matthew Poole on 1 Peter 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments19 But with the precious blood of Christ, as of a lamb without blemish and without spot: Ver. 19. Without blemish] Of original pollution. And without spot] Of actual sin: or thus, without blemish, that is, sound within; and without spot, right in the outward parts. A lamb may be fair without that is rotten within. Christ was none such, but a complete sacrifice for sin.
Read John Trapp on 1 Peter 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) With the precious blood of Christ.—“Precious” means, not “much prized by us,” but costly, precious in itself; opposed to the perishableness of gold and silver. Notice that it is not “Jesus,” but “Christ,” i.e., the Messiah. No price short of the “blood,” i.e., the death, of the Messiah could free the Jews from the thraldom of their “vain conversation.” (Comp. 1 Peter 1:2 and Note.) How Christ’s death freed them from it is not explained here; but we may give a twofold explanation, as we did of His resurrection being our regeneration, in 1 Peter 1:3. Historically it did so, because when they came to realise that their Messiah could only reach His glories through suffering it gave them a…
Read Charles John Ellicott on 1 Peter 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. The precious blood of Christ] τιμιωαιματι. The valuable blood; how valuable neither is nor could be stated. As of a lamb] Such as was required for a sin-offering to God; and THE Lamb of God that takes away the sin of the world. Without blemish] In himself, and without spot from the world; being perfectly pure in his soul, and righteous in his life.
Read AdamClarke on 1 Peter 1 →CambridgeThe Cambridge Bible for Schools and Colleges19. but with the precious blood of Christ] The order of the Greek, and the absence of the article before “blood,” somewhat modify the meaning. Better, with precious blood, as of a lamb without blemish and without spot, [even that] of Christ. That blood, the life which it represented, poured out upon the cross, took its place among the things that were not corruptible, and is contrasted accordingly with the “silver” and the “gold.” With the exception of the substitution of the “blood which is the life” for the life itself, the thought is identical with that of the two passages (Matthew 20:28, Mark 10:45) already referred to. The minds of the disciples had been directed to the “blood” thus…
Read Cambridge on 1 Peter 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut with the precious blood of Christ - On the use of the word blood, and the reason why the efficacy of the atonement is said to be in the blood, see the notes at Romans 3:25.
Read Albert Barnes on 1 Peter 1 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
but with the precious blood of Christ, a lamb without blemish or spot.
but with precious blood, as of a lamb without blemish or spot, the blood of Christ,
but with the precious blood of Christ, a lamb without blemish or spot.
but by precious blood like that of an unblemished and spotless lamb, namely Christ.
Tyndale line
But with the precious blood of Christ, as of a lamb without blemish and without spot:
but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ:
but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ:
But with the precious blood of Christ, as of a lamb without blemish and without spot:
But with the precious blood of Christ, as of a Lambe vndefiled, and without spot.
Strictly literal
but by precious blood, as of a lamb without blemish and without spot, [the blood] of Christ,
but with precious blood, as of a lamb unblemished and unspotted — Christ's —
but with precious blood, as of a lamb unblemished and unspotted—Christ’s—
Instead, you have been redeemed with the precious blood of Christ, who was like a lamb without blemish or spot.
From the Latin
But with the precious blood of Christ, as of a lamb unspotted and undefiled,
Simplified
You were set free by the costly blood of Christ, who was like a lamb with no flaw or defect.
But through holy blood, like that of a clean and unmarked lamb, even the blood of Christ:
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.
sed pretioso sanguine quasi agni immaculati Christi, et incontaminati :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܠܐ ܒܕܡܐ ܝܩܝܪܐ ܕܐܡܪܐ ܕܡܘܡܐ ܘܛܘܠܫܐ ܠܝܬ ܒܗ ܕܐܝܬܘܗܝ ܡܫܝܚܐ
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.
ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ,
The standard critical text of the New Testament.
ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ,
The previous edition, still widely cited.
ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ,
The Society of Biblical Literature edition, freely licensed.
ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ,
The edition that turned scholarship toward the earliest manuscripts.
ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ,
An independent critical text built from the oldest witnesses then known.
ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ,
A recent critical edition following documentary evidence closely.
ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ,
The reading of the majority of surviving manuscripts.
ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ,
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 Peter 1:19
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 ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 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 638 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
τίμιος (timios) means precious or costly, derived from the root for value. It describes both things of monetary worth and people who are esteemed or honored. In the New Testament, it appears in contexts referring to valuable stones (Revelation) and the honor of individuals (Acts, Hebrews, 1 Peter). The lexicons note its use in comparative and superlative forms, indicating varying degrees of value or honor.
τίμιος, -α, -ον
(< τιμή),
[in LXX chiefly for יָקָר ;]
valued, hence,
precious, costly, highly valued: primarily, of money value, λίθος, Re 17:4 18:12, 16 21:19; pl., I Co 3:12; compar., -ώτεφος, I Pe 1:7, Rec.; superl., -ώτατος, Re 18:12 21:11; in extended sense, καρπός, Ja 5:7; αἷμα, I Pe 1:19; ἐπαγγέλματα, II Pe 1:4;
τίμιος, -a, -ov, (τιμή), fr. Hom. down; a. prop. held as of great price, i.e. precious: λίθος, Rev. xvii. 4; xviii. 12, 16; xxi. 19; plur. 1 Co. iii. 12 [R. V. costly stones] ; compar. τεμιώτερος, 1 Pet. i. 7 Rec.; superl. τιμιώτατος, Rev. xviii. 12; xxi. 11. b. metaph. held in honor, esteemed, especially dear: Veb. xiii. 4; τινί, to one, Acts ν. 34; xx. 24 [here with a gen. also, ace. to the text of T Tr WH (οὐδενὸς λόγου ete. not worth a word; ef. Meyer ad loc.)]; καρπὸς τῆς γῆς, das. v.73 αἷμα, 1 Pet. i. 19; ἐπαγγέλματα, 2 Pet. i. 4.
τίμιος, (1) ‘‘ precious,” “" costly,” of money value (Rev 172, @/.). Cf. P Cairo Zen II. 59160! (B.c. 255) a request to send some corn that the writer may not have to buy at a high price, ὅπως μὴ τίμιον ἀγοράζωμεν, and P Lond 77°? (Will— end of vi/A.D.) (= Chrest. Il. p. 371) ἀπὸ τιμίου εἴδους ἕως ἐλαχίστου. The neut. is used as a subst.in P Oxy VII. 102529 (late iii/A.D.) τὰ τείμια, “the presents” ; (2) “held in honour,” ‘* esteemed” (Ac 524, Heb 134): cf. P Tebt Il. 2942 (A.D. 146) ἐπὶ τοῖϊς αὐ]τοῖς τιμίοις καὶ δικαίοις mace, “with all the same privileges and rights” (Edd.), P Lond 117823 (A.p. 194) (= III. p. 216) ἀνδράσι τειμίοις po[v kal] φίλοις, and from the inscrr. Sy// 930 (= *705)** (B.C. 112-1) συντηρῆσαι τὰ ἐκ παλαιῶν χρόνων δεδομένα τίμια καὶ φιλάνθρωπα. The word is common in addresses, e.g. P Oxy II. 292} (c. A.D. 25) Θέων Τυράννωι τῶι τιμιωτάτων πλεῖστα χαίρειν, 73. 2901…
Read the full entry →τίμιος (timios) — precious.
τίμι-ος [τῑ], α, ον,
[Refs 5th c.BC+]; also ος, ον [Refs 5th c.BC+]: (τιμή):— valued,
I. held in honour, worthy, ὅδε πᾶσι φίλος καὶ τ. ἐστι [Refs 8th c.BC+]; ἄνδρα τ. [Refs 4th c.BC+]; γενεᾷ τίμιος [Δανάη] [Refs 8th c.BC+]: frequently in comparative and superlative, τιμιώταται θεῶν [Refs 5th c.BC+]; as form of address, -ώτατε[Refs 1st c.AD+]
II. of things, valuable, prized, οὐδὲν κτῆμα -ώτερον [NT+5th c.BC+]
II.2. of high price, costly, dear, [Refs 5th c.BC+]; πωλεῖται τίμιος is sold dearly,[Refs 3rd c.BC+]; χρυσίον ὅταν πολὺ παραφανῇ, τὸ ἀργύριον -ώτερον ποιεῖ [Refs 5th c.BC+]. adverb -ίως, πρίασθαι [Refs 6th c.AD+]
τίμιος, α, ον
Adj
of great price, precious, honored
τίμιος timios 13x
precious, costly, of great price, 1 Cor. 3:12; Rev. 18:12; precious, dear, valuable, Acts 20:24; 1 Pet. 1:7, 19; honored, esteemed, respected, Acts 5:34; Heb. 13:4
τίμιος τίμιος, η, ον τι_μή valued:
of persons, held in honour, honoured, worthy, Od., Hdt., attic
of things, costly, prized, Trag.: also costly, dear, Hdt.
conferring honour, honourable, Aesch., Xen.:— τὰ τιμιώτατα ῀ τὰ φίλτατα, Dem.
Adj-DSN — Adjective · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
A-DSN Part of Speech: Adjective Case: Dative Number: Singular Gender: Neuter
presh'-us (stands for 17 different words, chief of which are yaqar; timios):
(1) Generally in the literal sense, "of great price," "costly," "expensive," of material things (e.g. Pr 1:13; Jer 20:5; Mr 14:3 the King James Version), especially of precious stones (2Sa 12:30; 2Ch 3:6; 1Co 3:12 the King James Version, etc.).
(2) Sometimes "of great moral (non-material) value." "Precious in the sight of Yahweh is the death of his saints" (Ps 116:15); "his precious and exceeding great promises" (
13 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 13 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ „ἐκεῖ οὗ ἐστι τὸ χρυσίον“ οὐκ ἔστι τοπικὸν τοιοῦτον, ἐκεῖ ὅπου ἐστὶ τὸ χρυσίον, ἀλλ’ ἐκεῖ οὗ κτῆμά ἐστιν ἡ χρυσαυγὴς καὶ πεπυρωμένη καὶ τιμία φρόνησις·
ταῦτʼ οὖν καὶ βεβαίωσον καὶ μὴ περιίδῃς με διὰ τὴν παροῦσαν ἀσθένειαν, διʼ ἣν καὶ μᾶλλόν σου δεόμενος τυγχάνω, καί μοι παῖδα τοῦτον εὐμενὴς σῶζε καὶ παντὸς ἀπαθῆ κακοῦ διαφύλαττε δοὺς αὐτῷ βίον εὐδαίμονα καὶ κτῆσιν ἀγαθῶν, ὅσων σοι δύναμις…
ἀτενίσωμεν εἰς τὸ αἷμα τοῦ Χριστοῦ καὶ γνῶμεν, ὡς ἔστιν τίμιον τῷ πατρὶ αὐτοῦ, ὅτι διὰ τὴν ἡμετέραν σωτηρίαν ἐκχυθὲν παντὶ τῷ κόσμῳ μετανοίας χάριν ὑπήνεγκεν.
1 Σαραπίωνι στρατηγῷ Ἀρσινοΐτου Ἡρακλείδου μερίδος Ἰσίδωρος γεγυμνασιαρχηκὼς τῷ τιμιωτάτῳ χαίρειν. διʼ ἐπιστάλματος γραφέντος τῇ … μηνὸς … τοῦ ἐνεστῶτος ὀκτωκαιδεκάτου ἔτους Τραιανοῦ Ἀρίστου
Ἰσίδωρος Ἑρμαισκᾷ τῷ τιμιωτάτῳ χαίρειν. οἱ ἐργοδόται προσῆλθαν ἐπιζητοῦντες οὐάρας εἰς τὴν χρείαν τοῦ κίονος. κατὰ τὸ ἀναγκαῖον
Σωκράτης ἐργοδότης Ἀθηνοδώρῳ ταβελλαρίῳ Ἱμέρου ἐπιτρόπου Καίσαρος τῷ τιμιωτάτῳ χαίρειν. καλῶς ποιήσῃς, ἄδελφε, πέμψας τὸν λόγον ὃν διαπέμπω τῷ κρατίστῳ ἐπιτρόπῳ … χησ
The Greek word αἷμα (i.e., *haima*) means 'blood' and encompasses various meanings, including literal blood of humans and animals, bloodshed, and metaphorical uses related to kinship and origin. It appears in numerous New Testament passages, notably in contexts of sacrifice and the blood of Christ. Some entries highlight its use in phrases indicating human nature contrasted with divine, while others note its association with color and bloodshed.
αἷμα, ατος, τό,
[in LXX for דָּם;]
blood.
In the ordinary sense: Mk 5:25, Lk 8:43, 44 22:44, Jo 19:34, Ac 15:20, 29 21:25, Re 8:7, 8 11:6 16:3, 4, 6 19:13.
In special senses:
of generation, origin, kinship (cl.): Jo 1:13 (v. MM, VGT, s.v.);
as in OT (AR on Eph, 6:12), in the phrase σάρξ καὶ αἷ. (αἷ. κ. σ.), to indicate human nature as opp. to God and created spirits: Mt 16:17, I Co 15:50, Ga 1:16, Eph 6:12,
αἷμα, -ros, τό, blood, whether of men or of animals; 1. a. simply and generally: Jn. xix. 34; Rev. viii. 7 56. ; xi. 6; xvi. 3 sq. 6” (on which passages cf. Ex. vii. 20 544.) ; xix. 13; ῥύσις αἵματος, Mk. v. 25, [(πηγὴ αἷμ. 29)]; Lk. viii. 43 sq.; θρόμβοι αἵματος, Lk. xxii. 44 [L br. WH reject the pass.]. So also in passages where the eating of blood (and of bloody flesh) is forbidden, Acts xv. 20, 29; xxi. 25; cf. Lev. iii. 17; vil. 16 (26); xvii. 10; see Knobel on Ley. vii. 26 sq.; [Kalisch on Lev., Preliminary Essay ὃ 1]; Riickert, Abendmahl, p. 94. ὍὌ. As it was anciently believed that the blood is the seat of the life (Lev. xvii. 11; [cf. Delitzsch, Bibl. Psychol. pp. 238-247 (Eng. trans. p. 281 sqq-)]), the phrase σὰρξ x. αἷμα (D7) 3, a common phrase in Rabbinical writers), or in inverse order αἷμα x. σάρξ, denotes man’s living body compounded of flesh and blood, 1 Co. xv. 50…
Read the full entry →αἷμα. An interesting parallel to the common Biblical phrase αἷμα ἐκχέω, especially as it appears in Deut 19’ καὶ οὐκ ἐκχυθήσεται αἷμα ἀναίτιον, is afforded by an inscription found on a tombstone at Rheneia, containing a Jewish ‘‘prayer for vengeance,” Sy// 816°* (i/A.D.) ἐγχέαντας αὐτῆς τὸ ἀναίτιον αἷμα ἀδίκως : see the full discussion in Deissmann 2.42 p. 4231. For the use of αἷμα, as in Jn 11", cf. P Lips I. 28! (a.p. 381) mp[d]s τὸ εἶναί cov vilo]y γνήσιον καὶ πρωτότοκον ὡς ἐξ ἰδίου αἵματος γεννηθέντα σοι. In P Leid C (verso) 119 (p. 118 —B.c. 161) two men appear in a dream saying Πτολεμαῖος, λαβὲ to[is] χαλκοὺς τοῦ αἵματος : they count out a purseful and say to one of the Twins εἰδοὺ τοὺς χαλκοὺς Tod αἵματος. Leemans quotes an opinion that this meant the price of a victim, and compares Mt 27% In the sense of murder or blood-guiltiness it finds modern support in the Pontic dialect…
Read the full entry →αἷμα (ahima) — blood.
αἷμα, ατος, τό,
blood, [Refs 8th c.BC+]: in plural, streams of blood, [Refs 5th c.BC+]
2. of anything like blood, Βακχίου[LXX+5th c.BC+]
2. b dye obtained from ἄγχουσα, alkanet, [Refs]
3. with collateral meaning of spirit, courage, οὐκ ἔχων αἷμα pale, spiritless [Refs 4th c.BC+]
II. bloodshcd, murder, [Refs 5th c.BC+]; ὅμαιμον αἷ. a kinsman's murder, [Refs 4th c.BC+]; εἴργασται μητρῷον αἷ. [Refs 5th c.BC+]; αἶ. πράττειν[Refs 5th c.BC+]; αἷμα τραγοκτόνον shedding of goat's blood, [Refs 5th c.BC+]; ἐφ᾽ αἵματι φεύγειν to avoid trial for murder by going into exile, [Refs 5th c.BC+]: plural in this sense, [Refs 5th c.BC+]; αἵματασύγγονα brothers' corpses, [Refs 5th c.BC+] —concrete, νεακόνητον αἷ. keen-edged death, i. e. a sword, [Refs 5th…
αἷμα
haima
of uncertain derivation; blood, literally (of men or animals),
figuratively (the juice of grapes) or specially (the atoning blood of
Christ); by implication, bloodshed, also kindred:--blood.
αἷμα, ατος, τό
n.n.
blood
αἱμα haima 97x
blood; of the color of blood; bloodshed; blood-guiltiness; natural descent
αἷμα blood, Hom., etc.; in pl. streams of blood, Trag.
bloodshed, murder, Aesch., etc.: —ἐφ᾽ αἵματι φεύγειν to avoid trial for murder by going into exile, Dem.; so, αἷμα φεύγειν Eur.
like Lat. sanguis, blood-relationship, kin, Soph., Hom., etc.; ὁ πρὸς αἵματος one of the blood or race, Soph.; μητρὸς τῆς ἐμῆς ἐν αἵματι akin to her by blood, Aesch.
Deriv. uncertain.
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
100 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 97 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 223 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.
εἰπάτω γάρ, τίς τέ ἐστι καὶ ποταπός, πνεῦμα ἢ αἷμα ἢ πῦρ ἢ ἀὴρ ἢ ἕτερόν τι [σῶμα], ἢ τοσοῦτόν γε ὅτι σῶμά ἐστιν ἢ πάλιν ἀσώματον.
δεσπότας γὰρ ἁπάντων ὑμᾶς εἶναι πεποίηκα τῶν τε χερσαίων καὶ νηκτῶν καὶ ὅσα τὴν μετάρσιον αἰώραν ἔχει καὶ φοράν, χωρὶς αἵματος·
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
τῆι ε τοῦ ἐνεστῶτος μηνὸς ἐφοδεύων … τὰ περὶ τὴν κώμην πεδία εὗρον ἔκχυσιν αἵματος , πυνθάνομαι δὲ τῶν ἐκ τῆς κώμης Θεόδοτον Δωσιθέου ἐξελθόντα ὡς ἐπὶ ταῦτα μηκέτʼ
τοῦ ὑπηρέτου εὗρον ἐπὶ τῷ μέσῳ δακτύλῳ τραῦμα , ὃ καὶ θεραπεύω, καὶ συνδρομὴν αἵματος ἐπὶ τῷ μαστῷ καὶ ἐξεμοῦσαν καὶ πυρέττουσαν. διὸ προσφωνῶ. ἔτους ιε Αὐτοκράτορος Καίσαρος Δομιτιανοῦ
θύραν ἐπισφραγεῖσαν ἀνεωγμένην … ων … τῶν χοίρων ἓξ χοίραν μίαν … α τὸ αἷμα ἀπέκειτο
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 ἀμνός (i.e., *amnos*) means 'a lamb.' It is used in the New Testament to refer to Christ as a sacrificial lamb in passages like John 1:29 and 1 Peter 1:19. The term is derived from earlier Greek literature and is linked to the Hebrew word for lamb. Various lexicons note its sacrificial connotation, particularly in the context of expiating sin.
ἀμνός, -ov, ὁ, [fr. Soph. and Arstph. down], a lamb: Acts viii. 32; 1 Pet. i. 19; rod θεοῦ, consecrated to God, Jn. i. 29, 36. In these passages Christ is likened to a sacrificial lamb on account of his death, innocently and patiently endured, to expiate sin. See ἀρνίον.
ἀμνός. Syil 615° (iii/A.D.) ἀμνὸς λευκὸς ἐνόρχης. Herwerden (s.v. ἀρήν) quotes an inscription from Cos 405, ἀμνὰν καὶ ἀμνόν. The noun (etymologically identical with Lat. agnus, our year) is only four times found in NT, always with the sacrificial connotation which is abundant in LXX. See under ἀρήν.
ἀμνός (amnos) — lamb.
ἀμνός, ὁ,
lamb, [Refs 5th c.BC+]; ἀμνοὶ τοὺς τρόπους lambs in temper, [NT+3rd c.BC+] i.e. agynos, cf. Latin agnus.)
ἀμνός
amnos
apparently a primary word; a lamb:--lamb.
ἀμνός, οῦ, ὁ
n.m.
a lamb
ἀμνός amnos 4x
a lamb, Jn. 1:29, 36; Acts 8:32; 1 Pet. 1:19*
ἀμνός a lamb, Soph., Ar.; ἄμνοι τοὺς τρόπους, lambs in temper, id. Ar.:—for the oblique cases, ἀρνός, ἀρνί, ἄρνα are used; v. ἀρνός.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
Lamb
(1.) Heb. kebes, a male lamb from the first to the third year. Offered daily at the morning and the evening sacrifice (Ex. 29:38-42), on the Sabbath day (Num. 28:9), at the feast of the New Moon (28:11), of Trumpets (29:2), of Tabernacles (13-40), of Pentecost (Lev. 23:18-20), and of the Passover (Ex. 12:5), and on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3; 14:10-25).
The young of the sheep, and also the kid of the goat, Ex 12:5, Christ is the Lamb of God, Joh 1:29, as being the accepted sacrifice for human sin. The sacrifices of the Old Testament were an ordained and perpetual foreshadowing not only of his spotless holiness and his unresisting meekness, Isa 53:4-9. He is described in Re 5:6 12:11, as wearing the form of a sacrificial lamb in heaven itself. See PASSOVER and SACRIFICES.
→ Offering of Ex 29:38-41; Le 3:7; 4:32; 5:6; 22:23; 23:12; Nu 6:12; 7:15,21; 28:3-8
→ Not to be seethed (boiled) in its own mother's milk Ex 23:19
4 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 4 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 86 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.
ἔστω δή, φησί, πρῶτον μὲν τὸ ἱερεῖον ἄρρεν, ἐκ τῶν πρὸς τὰς θυσίας ἀριστίνδην ζῴων ἐπικριθέντων, μόσχος ἢ ἀμνὸς ἢ ἔριφος·
ἐποιήσατο δὲ καὶ παῖδας ἐννέα τὸν ἀριθμόν, οὓς προσηγόρευσεν Ἀμασέ, Ἀμνου, Σεβάν, Νάθαν, Σολομῶνα, Ἰεβαρῆ, Ἐλιήν, Φαλναγέην, Ναφήν, Ἰεναέ, Ἐλιφαλέ, ἔτι δὲ καὶ θυγατέρα Θαμάραν.
γέγραπται γὰρ περὶ αὐτοῦ ἅ μὲν πρὸς τὸν Ἰσραήλ, ἃ δὲ πρὸς ἡμᾶς, λέγει δὲ οὕτως: Ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν: τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν: ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄφωνος ἐναντίον τοῦ…
σεμνοὺς τ … … … ποδόχια οσ … … ς … … ν β ἀμνοῦ οἱ καὶ … … … ἁγνεύουσι πρὸς το … … αν νόμιμα οἱ δὲ
The Greek word ἄμωμος (amomos) means 'blameless' or 'without blemish.' It is often used in a sacrificial context to describe victims that are unblemished, as well as ethically to refer to individuals who are faultless. The New Testament employs this term in relation to Christ's sinless life and in descriptions of believers' moral purity. It is synonymous with terms like ἀμίαντος and ἄσπιλος.
ἄμωμος, -ov, (μῶμος), without blemish, free from faultiness, as a victim without spot or blemish: 1 Pet. i. 19 (Lev. xxii. 21); Heb. ix. 14; in both places allusion is made to the sinless life of Christ. Ethically, without blemish, faultless, unblamable: Eph. i. 4; v. 27; Col. i. 22; Phil. ii. 15 LTTrWH; Jude 24; Rey. xiv. 5. (Often in Sept.; [Hesiod, Simon., Iambl.], Hdt. 2, 177; Aeschyl. Pers. 185; Theoer. 18, 25.) [Syn. see Trench § ciii.; Tittmann i. 29 sq.]
ἄμωμος. The word is found in a sepulchral epitaph from Thessalonica C/G 1974, also in the sepulchral poem referred to under apapavros—Sikvis σέλας αἰὲν ἄμωμον. Nageli(p. 25) " αν further cites the Paris magical papyrus, 1. 1311. For the use of "Apwpos as a proper name, see Fick-Bechtel Dee griechischen Personennamen, Ὁ. 213. Hort (on 1 Pet. 119) points out that the Biblical use of ἄμωμος, properly ‘‘ without blame,” was affected by the Hebrew D4 ‘*blemish,” for rendering which the LXX translators caught at the curiously similar μῶμος. ay. For the rapid decay of this particle in Hellenistic vernacular, reference may be made to Pro/eg. pp. 165-9, 197-201 : a few additional points may be brought in. First comes the use with relatives and conjunctions, normally but by no means universally taking the subjunctive. Here in i/ and ii/A.D. ἐάν greatly predominated over ἄν, except with ὅπως, ὡς…
Read the full entry →ἄμωμος (amōmos) — blameless.
ἄμωμος, ον,
blameless, [Refs 7th c.BC+]; without blemish, εἶδος ἄ.[Refs 8th c.BC+]
2. unblemished, of victims, etc., [LXX+NT+1st c.AD+]
3. unimpaired, perfect, ὑγίεια[Refs 4th c.BC+]
ἄμωμος
amomos
from 1 (as a negative particle) and 3470; unblemished (literally or
figuratively):--without blame (blemish, fault, spot), faultless,
unblamable.
see GREEK for 1
see GREEK for 3470
ἄμωμος, ον
Adj
blameless
ἄμωμος without blame, blameless, Hdt., Aesch.
Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
blem'-ish:
(1) mum, me'um; momos: This word signifies no particular skin disease, as has been supposed; but is used generally for any and all disfiguring affections of the skin, such as eczema, herpes, scabies, etc., even for scratches and scars, as in Le 24:19,20; and thence for moral defects, as in Eph 5:27. The existence of a blemish in a person of priestly descent prevented him from the execution of the priestly office; similarly an animal fit for sacrifice was to be without blemish. In the New Testament Christ is presented as the antitype of a pure and ritually acceptable sacrifice "as a lamb without blemish and without spot" (Heb 9:14; 1Pe 1:19), and the disciples are…
Blemish
Imperfection or bodily deformity excluding men from the priesthood, and rendering animals unfit to be offered in sacrifice (Lev. 21:17-23; 22:19-25). The Christian church, as justified in Christ, is “without blemish” (Eph. 5:27). Christ offered himself a sacrifice “without blemish,” acceptable to God (1 Pet. 1:19).
→ (A physical deformity)
→ Debarred sons of Aaron from exercise of priestly offices Le 21:17-23
→ Animals with, forbidden to be used for sacrifice Le 22:19-25
8 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 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 60 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.
ἐὰν μέντοι γε τὰ ἄμικτα καὶ σύγκλυδα εἰς ταὐτὸν ἄγῃς, χώριζε καὶ διάκρινε τῆς καθαρᾶς καὶ ἀμιάντου φύσεως τῆς ἀναφερούσης τὰ ἄμωμα τῷ θεῷ, αὕτη δέ ἐστι τὸ θυσιαστήριον·
καὶ διὰ ταύτην τὴν αἰτίαν οἱ τὴν ἱερατικὴν στολὴν φοροῦντες ἄμωμοί τέ εἰσι καὶ περὶ πάντα καθαροὶ καὶ νηφάλιοι, πίνειν οἶνον ἕως οὗ τὴν στολὴν ἔχουσι κεκωλυμένοι·
διὰ τούτου ἀτενίζομεν εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ, διὰ τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς, διὰ τούτου…
1 Οὐαλερίαν Μάρκου θυγατέρα Ἰνγένουαν ἀπὸ Καισαρείας τῆς Μαυρειτανίας εὔνουν φιλόστοργον σεμνὴν ἄμωμον
ἀσφάλτου Συριακῆς μνᾶ α … κρόκου μνα- δραχμαί … γιγγιδιου ἐξόχου ὀγκίαι δ … ἀμώμου ἐξόχου ὀγκίαι β
2 … λίτρ … ἀμώμου λίτραι β κόστου λίτρα α στύρακος λίτρα α δ μαστίχης λίτρα α δ θυμιαμάτων
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἄσπιλος (*aspilos*) is built from the negative prefix ἀ- and σπῖλος (spot). It means spotless or unblemished, both physically and morally. The New Testament uses it in contexts referring to purity and being free from censure, as seen in 1 Peter 1:19 and James 1:27. Moulton & Milligan note its earlier usage in non-biblical texts.
**† ἄ-σπιλος, -ον
(< ἀ- neg., σπῖλος),
[in Sm.: Jb 15:15 (LXX, καθαρός)*;]
spotless, unstained: I Pe 1:19; metaph., I Ti 6:14, Ja 1:27, II Pe 3:14 (for exx., v. MM, s.v.).†
SYN.: ἀμίαντος, ἄμωμος.
ἄσπιλος, -ov, (σπῖλος a spot), spotless: ἀμνός. 1 Pet. i. 19; (ἵππος, Hdian. 5, 6, 16 [7 ed. Bekk.}; μῆλον, Anthol. Pal. 6, 252, 3). metaph. free from censure, irreproachable, 1 Tim. vi. 14; free from vice, unsullied, 2 Pet. iii. 14; ἀπὸ τοῦ κόσμου, Jas. i. 27 [B. § 132, 5]. (In ecel. writ.)
ἄσπιλος. Hort’s remark on Jas 157 that ‘this is quite a late word, apparently not extant before NT”’ must be corrected in view of the fact that it is found already in /G II. v. 1054 c.4 (Eleusis, ¢. B.C. 300), where it is applied to stones—vytets λευκοὺς ἀσπίλους : cf. also Symm. Job 15"*. For its use in the magic papyri see P Leid V viii (as amended by Dieterich) ἐπίδος φοροῦντί μοι τήνδε τὴν δύναμιν ἐν παντὶ τόπῳ ἐν παντὶ χρόνῳ ἄπληκτον, ἀκαταπόνητον, ἄσπιλον ἀπὸ παντὸς κινδύνου τηρηθῆναι, 23. Wi 551. θῦε δὲ λυκὸν (( λευκὸν) ἀλέκτορα, ἄσπελλον (/. ἄσπιλον). A deacon’s litany of viii/ix Α.Ὁ., P Grenf II. 113, commemorating the Virgin, is headed—[Ilept τῆ]ς πρεσβείας καὶ ἱκετείας τῆς ἀσπίλου [δεσποίνης τῶν…
Read the full entry →ἄσπιλος (aspilos) — spotless.
ἄσπῐλ-ος, ον,
literal stainless: hence, faultless, without blemish, λίθοι[NT+1st c.AD+]: comparative and superlative variants for {ἀσπίλωτος} in [Refs 1st c.AD+]
II. ἄσπιλος· χειμάρρους [Refs 1st c.AD+]
ἄσπιλος
aspilos
from 1 (as a negative particle) and 4695; unblemished (physically or
morally):--without spot, unspotted.
see GREEK for 1
see GREEK for 4695
ἄσπιλος, ον
Adj
unstained, undefiled
ἄσπιλος aspilos 4x
spotless, unblemished, pure, 1 Tim. 6:14; Jas. 1:27; 1 Pet. 1:19; 2 Pet. 3:14*
ἄσπιλος σπίλος without spot, spotless, Anth., NTest.
Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
4 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 4 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
ἆρα οὖν τοῦτο λέγει: τηρήσατε τὴν σάρκα ἁγνὴν καὶ τὴν σφραγῖδα ἄσπιλον, ἵνα τὴν αἰώνιον ζωὴν ἀπολάβωμεν.
τὸ δὲ λευκὸν μέρος ὁ αἰὼν ὁ ἐπερχόμενός ἐστιν, ἐν ᾧ κατοικήσουσιν οἱ ἐκλεκτοὶ τοῦ θεοῦ: ὅτι ἄσπιλοι καὶ καθαροὶ ἔσονται οἱ ἐκλελεγμένοι ὑπὸ τοῦ θεοῦ εἰς ζωὴν αἰώνιον.
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 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 529 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 16 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 δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε