1 Peter 4:1 — Word Study
N1904Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν ἐν σαρκὶ πέπαυται ἁμαρτίας·
BSAChristChristos [the Anointed One, Messiah] thereforeoun [for this reason, in light of this] having sufferedpaschō▸ [experienced pain, endured hardship] forhuper of usegō in [the] fleshsarx [physical flesh, human form] alsokai you yourselvessu theho sameautos [like-minded, similar] mindennoia [determination, mindset] do arm yourselves with,hoplizō△▸ [equip, prepare] becausehoti the [one]ho having sufferedpaschō▸ [experienced pain, been afflicted] inen [the] fleshsarx [flesh, physical form] has himself donepauō■✻ [ceased, stopped] with sin;hamartia [missing the mark, rebellion against God]
| Greek | English | Parsing |
|---|---|---|
| Χριστοῦ | Christ | Noun, genitive, singular |
| οὖν | therefore | Conjunction |
| παθόντος | having suffered | Verb, second aorist, active |
| ὑπὲρ | for | Preposition |
| ἡμῶν | of us | Personal pronoun, first person, genitive |
| σαρκὶ | in [the] flesh | Noun, dative, singular |
| καὶ | also | Conjunction |
| ὑμεῖς | you yourselves | Personal pronoun, second person, nominative |
| τὴν | the | Article, accusative, singular |
| αὐτὴν | same | Personal pronoun, accusative, singular |
| ἔννοιαν | mind | Noun, accusative, singular |
| ὁπλίσασθε, | do arm yourselves with, | Verb, aorist, middle |
| ὅτι | because | Conjunction |
| ὁ | the [one] | Article, nominative, singular |
| παθὼν | having suffered | Verb, second aorist, active |
| ἐν | in | Preposition |
| σαρκὶ | [the] flesh | Noun, dative, singular |
| πέπαυται | has himself done | Verb, perfect, passive |
| ἁμαρτίας· | with sin; | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore, since Christ suffered in His body, arm yourselves with the same resolve, because anyone who has suffered in his body is done with sin. |
| KJV | Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; |
| ASV | Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin; |
| YLT | Christ, then, having suffered for us in the flesh, ye also with the same mind arm yourselves, because he who did suffer in the flesh hath done with sin, |
| WEB | Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin, |
| BBE | So that as Jesus was put to death in the flesh, do you yourselves be of the same mind; for the death of the flesh puts an end to sin; |
Where they part company is παθόντος and παθὼν — see How Translations Differ.
The sentence has one main clause and a subordinate clause that provides the reasoning behind the command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectσύ
verbπάσχω
The sentence as the grammar sees it Open the tree ›
1 of 19 occurs nowhere else in the New Testament — a word 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 Peter 4:1
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 — Living as Christ Livedgenerated
1 Peter 4:1 presents a call to action for believers to prepare themselves mentally, drawing on the example of Christ's suffering. Peter emphasizes that suffering is a part of the Christian experience, and through it, believers can find freedom from sin. This aligns with the broader theme of the letter, which encourages perseverance amidst trials and living according to God's will, as seen in the verses that follow.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 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, |
| 2 | Romans 13:12–14 | The night is nearly over; the day has drawn near. So let us lay aside the deeds of darkness and put on the armor of light. |
| 3 | Philippians 2:5 | Let this mind be in you which was also in Christ Jesus: |
| 4 | Hebrews 12:3 | Consider Him who endured such hostility from sinners, so that you will not grow weary and lose heart. |
| 5 | Romans 6:2–7 | Certainly not! How can we who died to sin live in it any longer? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — ὁπλίζω, hoplizōgenerated
The verb ὁπλίζω (hoplizō) means to arm or equip, often in a military sense, suggesting preparation for battle. In this context, it metaphorically encourages believers to adopt a mindset that is resolute and ready to face challenges, just as Christ did.
The imperative form here indicates a command directed at the readers, urging them to actively take on this mindset. This reflects the seriousness of the call to align their thoughts and actions with Christ's example of suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has arm yourselves, which is echoed in the KJV and ASV: both versions use similar phrasing to convey the same command.
Where translations differ, it is primarily in how they render the phrases related to suffering. For example, having suffered (YLT) contrasts with has suffered (BSB, WEB), highlighting different aspects of the verb's tense.
Sentence Structuregenerated
The main verb governing the verse is ὁπλίσασθε, arm yourselves, which leads into a clause explaining the reason for this action: ὅτι, because. The structure emphasizes the connection between Christ's suffering and the believer's call to adopt a similar mindset.
The verse is built around a central command with a subordinate clause that provides the rationale for the command. This arrangement underscores the importance of understanding the reason behind the call to action.
Septuagint Backgroundgenerated
The term ἁμαρτία (i.e., *hamartia*) appears in the Septuagint and is often used to translate the Hebrew word for sin, חַטָּאָה. This connection emphasizes the continuity of the concept of sin from the Old Testament to the New Testament.
In this context, the use of ἁμαρτία reinforces the idea that suffering in the flesh leads to a cessation of sin, a theme that resonates with the teachings found in the Hebrew Scriptures.
In plain words — the whole versegenerated
1 Peter 4:1 tells us that since Christ suffered in His body, we should prepare ourselves with the same mindset. Anyone who has suffered in the body has stopped sinning. This verse encourages believers to reflect on Christ's example and to live righteously.
Frequently Asked Questionsgenerated
It means to prepare your mind and attitude to face suffering just as Christ did, adopting a mindset that is focused on righteousness.
Suffering is significant because it can lead to spiritual growth and a deeper understanding of God's will, as believers learn to rely on Him through trials.
This verse sets the tone for the rest of the letter, where Peter continues to encourage believers to endure suffering and live according to God's purpose.
Being done with sin means ceasing to live in rebellion against God and instead pursuing a life that reflects His will and righteousness.
Reflection Questionsgenerated
- How can I adopt a mindset like Christ when facing difficulties?
- What are some practical ways to prepare myself spiritually for challenges?
- In what areas of my life do I need to cease from sin and pursue righteousness?
- How can reflecting on Christ's suffering help me in my own struggles?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to emphasize the nature of Christ's suffering and its implications for believers.
The apostle did not say that Christ died in his divinity but in his flesh, so as to emphasize that it was not his divine nature which suffered but his human one. The sufferings are those of the one to whom the body belongs.Early Church Fathers on 1 Peter 4 →
Christ did not suffer in his divinity but in his flesh. God can never suffer. Christ suffered in the flesh, as the apostle teaches, so that from his wounds might flow salvation to humanity.Early Church Fathers on 1 Peter 4 →
In order that Christ might be believed to be the Savior of all, according to their appropriation of his incarnation, he assumed the sufferings of his own flesh, as was foretold in Isaiah [50:6]: “I gave my back to lashes,Early Church Fathers on 1 Peter 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Peter 4:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleForasmuch then as Christ hath suffered for us in the flesh..... The apostle having finished his digression concerning Christ's preaching in the ministry of Noah, to men whose spirits were now in
Read John Gill on 1 Peter 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryForasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; Suffered. 'Aleph ('), 'died,' [apothanontos]. For us.
Read Robert Jamieson on 1 Peter 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 PETER CHAPTER 4 The apostle exhorteth to cease from sin, in regard of Christ’ s having suffered for it, and of a future judgment. From the approaching end of all things, he urgeth to sobriety, watchfulness, a prayer, to charity, hospitality, ,11 and a right use of spiritual gifts. Sundry motives of comfort under persecution. The apostle having in the former chapter exhorted believers to patient bearing of afflictions by the example of Christ, , proceeds in this to persuade them to improve the crosses they bore outwardly to inward mortification. Christ’ s death is proposed to us in Scripture as an exemplar both of external mortification in bearing reproaches, persecutions, &c., (this the…
Read Matthew Poole on 1 Peter 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; Ver. 1. Christ hath suffered] As 1 Peter 3:18. In the flesh] In human nature; so must we suffer in sinful nature, subduing it to God, and ceasing from sin, hailing it and nailing it to the cross of Christ. First have sin to the cross of Christ; force it before the tree on which he suffered: it is such a sight as sin cannot abide. It will begin to die within us upon the first sight of Christ upon the cross. For the cross of Christ accuseth sin, shameth it, and by a secret virtue feedeth upon the very heart of it. 2. Use sin as…
Read John Trapp on 1 Peter 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersIV. (1) Forasmuch then . . .—Literally, a participial phrase: Christ, then, having suffered in (or, to) the flesh—i.e., so far as the flesh is concerned. The reference is to the words “killed in (or, to) the flesh” in 1 Peter 3:18, to which the word “then” takes us back. It is difficult to decide about the right of the words “for us” to stand in the text. Tischendorf and Lachmann strike them out, and they are probably right in doing so. The authority for the reading “for you” is nearly as strong; but in fact neither is wanted here, as the point is not the atoning character of Christ’s death, but the death itself. Arm yourselves likewise with the same mind.—Or rather, with the same…
Read Charles John Ellicott on 1 Peter 4 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER IV. We should suffer patiently, after the example of Christ, 1. And no longer live according to our former custom, but disregard the scoffs of those who are incensed against us because we have forsaken their evil ways, who are shortly to give account to God for their conduct, 2-5. How the Gospel was preached to Jews and Gentiles, 6. As the end of all things was at hand, they should be sober, watchful, charitable, benevolent, good stewards of the bounty of Providence; and, when called to instruct others, speak as the oracles of God, 7-11. Of the persecutions and trials which were coming upon them, and how they were to suffer so as not to disgrace their Christian character, 12-16.…
Read AdamClarke on 1 Peter 4 →CambridgeThe Cambridge Bible for Schools and Colleges1. Forasmuch then as Christ hath suffered … in the flesh] The thoughts of the Apostle go back, somewhat after the manner of St Paul after a dogmatic digression, to the point from which he had started. Christ had suffered in the flesh. If those who had been baptized in His name were called so to suffer, they, looking to the glory that had followed on His sufferings, were to follow His example. They were, it might be, engaged in a tremendous conflict, but they needed no other armour than “the mind of Christ,” the temper of patient submission and unwavering trust in the wisdom and love of the Father.for he that hath suffered in the flesh hath ceased from sin] If this had been the close of the…
Read Cambridge on 1 Peter 4 →Albert Barnes1798–1870Barnes' Notes on the BibleForasmuch then as Christ hath suffered for us in the flesh - Since he as a man has died for us. See the notes at 1 Peter 3:18. The design was to set the suffering Redeemer before them as an example in their trials.
Read Albert Barnes on 1 Peter 4 →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, since Christ suffered in His body, arm yourselves with the same resolve, because anyone who has suffered in his body is done with sin.
Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin,
Therefore, since Christ suffered for us in His body, arm yourselves with the same resolve, because anyone who has suffered in his body is done with sin.
So, since Christ suffered in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin,
Tyndale line
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin;
Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin;
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
Forasmuch then as Christ hath suffered for vs in the flesh, arme your selues likewise with the same minde, which is, that he which hath suffered in the flesh, hath ceased from sinne,
Strictly literal
Christ, then, having suffered for us in [the] flesh, do ye also arm yourselves with the same mind; for he that has suffered in [the] flesh has done with sin,
Christ, then, having suffered for us in the flesh, ye also with the same mind arm yourselves, because he who did suffer in the flesh hath done with sin,
Christ, then, having suffered for us in the flesh, you also arm yourselves with the same mind, because he who suffered in the flesh has finished [with] sin,
Therefore, because Christ suffered in the flesh, arm yourselves with the same intention. For whoever has suffered in the flesh has ceased from sin.
From the Latin
Christ therefore having suffered in the flesh, be you also armed with the same thought: for he that hath suffered in the flesh, hath ceased from sins:
Simplified
Since Christ suffered physically, you must prepare yourselves with the same attitude he had—for those who suffer physically have turned away from sin.
So that as Jesus was put to death in the flesh, do you yourselves be of the same mind; for the death of the flesh puts an end to sin;
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.
Christo igitur passo in carne, et vos eadem cogitatione armamini : quia qui passus est in carne, desiit a peccatis :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢ ܡܫܝܚܐ ܗܟܝܠ ܚܫ ܚܠܦܝܟܘܢ ܒܒܣܪ ܘܐܦ ܐܢܬܘܢ ܒܗ ܒܗܢܐ ܪܥܝܢܐ ܐܙܕܝܢܘ ܟܠܡܢ ܕܡܐܬ ܓܝܪ ܒܦܓܪܗ ܫܠܝ ܠܗ ܡܢ ܟܠܗܘܢ ܚܛܗܐ
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.
Χριστοῦ οὖν παθόντος — — σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν — σαρκὶ πέπαυται ἁμαρτίας·
The standard critical text of the New Testament.
Χριστοῦ οὖν παθόντος — — σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν — σαρκὶ πέπαυται ἁμαρτίας·
The previous edition, still widely cited.
Χριστοῦ οὖν παθόντος — — σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν — σαρκὶ πέπαυται ἁμαρτίας·
The Society of Biblical Literature edition, freely licensed.
Χριστοῦ οὖν παθόντος — — σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν — σαρκὶ πέπαυται —
The edition that turned scholarship toward the earliest manuscripts.
Χριστοῦ οὖν παθόντος — — σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν — σαρκὶ πέπαυται ἁμαρτίας·
An independent critical text built from the oldest witnesses then known.
Χριστοῦ οὖν παθόντος — — σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν — σαρκὶ πέπαυται ἁμαρτίας·
A recent critical edition following documentary evidence closely.
Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν ἐν σαρκὶ πέπαυται ἁμαρτίας·
The reading of the majority of surviving manuscripts.
Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, ὅτι ὁ παθὼν ἐν σαρκὶ πέπαυται ἁμαρτίας·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ὑπὲρ for | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ἡμῶν of us | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ἐν in | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ἁμαρτίας· with sin; | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
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 4:1
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.
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
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 110 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
πάσχω (paschō) means to suffer or be affected by something, often with a focus on negative experiences. It can also refer to positive experiences when qualified by an adjective. The New Testament frequently uses it in contexts of suffering, such as in Luke 22:15 and 1 Peter 2:19. The word is built from the root meaning to receive an impression, and it appears in various forms across Greek literature.
πάσχω,
[in LXX: Am 6:6 (חלה ni.), Wi 12:27, Si 38:16, al.;]
to suffer, be acted on, as opp. to acting, often limited by a word expressive of good or evil;
πάσχω; 2 aor. ἔπαθον : pf. πέπονθα (Lk. xiii. 2; Heb. ii. 18); fr. Hom. down; to be affected or have been affected, to feel, have a sensible experience, to undergo; it is a vox media— used in either a good or a bad sense; as, ὅσα πεπόνθασι καὶ ὅσα αὐτοῖς ἐγένετο, of perils and deliverance from them, Esth. ix. 26 (for AN); hence κακῶς πάσχειν, to suffer sadly, be in bad plight, of a sick person, Mt. xvii. 15 where L Tr txt. WH txt. x. ἔχειν (on the other hand, εὖ πάσχειν, to be well off, in good case, often in Grk. writ. fr. Pind. down). 1. in a bad sense, of misfortunes, to suffer, to undergo evils, to be afflicted, (so everywhere in Hom. and Hes.; also in the other Grk. writ. where it is used absol.): absol., Lk. xxii. 15; xxiv. 46; Acts i. 8; iii. 18; xvii. 3; 1 Co. xii. 26; Heb. ii. 18; ix. 26; 1 Pet. ii. 19 sq. 23; iii. 17; iv. 15,19; Heb. xiii. 12; ὀλίγον, a little while, 1 Pet. v.…
Read the full entry →πάσχω. For the neutral sense of this verb ‘fam acted upon,” “experience,” as in Mt 1715 (v. /.), cf. the common euphemism ἐάν te πάσχω with reference to death, e.g. P Eleph 23 (B.c. 285-4) ἐὰν δέ τι πάσχηι Διονύσιος, P Petr [. 149 (4 Will—s.c. 237) ἐὰν δέ τι] ἀνθρώπινον πάσχω καταλιμπάνω τὰ ὑπίάρχοντα KTA., and P Ryl Il. 68% (B.c. 89) where ἐὰν μέν τι πάθω is contrasted with ἐὰν δὲ In a deed of divorce. P Flor Ζ (εν rive. περιγένωμαι, “11 survive.
πάσχω (paschō) — to suffer.
πάσχω,
[Refs 8th c.BC+]: imperfect ἔπασχον [Refs]: future πείσομαι [Refs 8th c.BC+]; Doric dialect 3rd.pers. singular παισεῖται [Refs 3rd c.BC+]: aorist ἔπᾰθον [Refs 8th c.BC+]: perfect πέπονθα [Refs 8th c.BC+]pluperfect ἐπεπόνθειν[Refs]; Attic dialect ἐπεπόνθη [Refs 5th c.BC+] (all the above tenses in [Refs 8th c.BC+], present and aorist only in [Refs 8th c.BC+]perfect πέπασθε (so [Refs 8th c.BC+]; feminine perfect participle πεπᾰθυῖα [Refs]; Doric dialect perfect πέποσχα [Refs 7th c.BC+]:—have something done to one, suffer, opposed to do, ὅσσ᾽ ἔρξαν τ᾽ ἔπαθόν τε [Refs 8th c.BC+]; δρᾶν καὶ πάσχειν, see at {δρά; πολλὰ μὲν.. πείσεσθαι}, πολλὰ δὲ ποιήσειν [Refs 5th c.BC+]passive of ποιέω compare [Refs 4th c.BC+] to be treated so and so by another, suffer it at his hands, ἃ πάσχοντες ὑφ᾽ ἑτέρων ὀργίζεσθε, ταῦτα τοὺς ἄλλους μὴ ποιεῖτε [Refs 5th…
Read the full entry →πάσχω,pavscw
"3958 pascho {pas'-kho} 包括 (patho {path'-o} 和 pentho {pen'-tho})
patho path'-o, and
pentho pen'-tho, used only in certain tenses for it
apparently a primary verb; to experience a sensation or impression
(usually painful):--feel, passion, suffer, vex.
πάσχω
v.
I am acted upon, suffer
πάσχω radical sense, to receive an impression from without, to suffer, as opp. to doing, ἔρξαν τ᾽ ἔπαθόν τε Od.; δρᾶν καὶ πάσχειν, etc.; ὁμοίως π. τινί to be in the same case with . . , Hdt.
the sense is often limited by some word expressing good or evil:
κακῶς πάσχειν to be ill off, in evil plight, unlucky, Od., etc.; κακῶς π. ὑπό τινος to be ill used, ill treated by . . , Aesch.; often with an adj., κακά, λυγρὰ π. Il., etc.; δεινὰ π. Dem.; also with a Subst., ἄλγεα π. etc., Hom.
εὖ πάσχειν to be well off, in good case, lucky, Theogn., etc.; also, to receive benefits, opp. to εὖ δρᾶν, Aesch., etc.; so, ἀγαθὰ π. Hdt., etc.
without a limiting word, it always refers to evil, being used for κακῶς or κακὰ π., μάλα πολλ᾽ ἔπαθον Od., etc.; μή τι πάθηις lest thou…
Verb-2AAP-GSM — Verb · second aorist · active · participle · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
V-2AAP-GSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Genitive Number: Singular Gender: Masculine
42 occurrences in the New Testament, rendered 18 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 40 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
οὐ γὰρ ὡς πέφυκεν ὁ θεὸς εὖ ποιεῖν, οὕτως καὶ τὸ γινόμενον εὖ πάσχειν, ἐπεὶ τοῦ μὲν αἱ δυνάμεις ὑπερβάλλουσι, τὸ δ’ ἀσθενέστερον ὂν ἢ ὥστε δέξασθαι τὸ μέγεθος αὐτῶν ἀπεῖπεν ἄν, εἰ μὴ διεμετρήσατο σταθμησάμενος εὐαρμόστως ἑκάστῳ τὸ ἐπιβάλλον.
καὶ ὁ μὲν θεὸς ταῦτα προστάξας αὐτοῖς πάσχειν μετοικίζει τὸν Ἄδαμον καὶ τὴν Εὔαν ἐκ τοῦ κήπου εἰς ἕτερον χωρίον.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
οὖν ἐστιν; ἐγὼ πεπεισμένος μου τῇ διανοίᾳ μηθὲν κακῷ ἢ πονηρῷ συνειδώς, δοκῶ μηδὲν παθεῖν· ὃ ἐὰν οὖν ἐφίδω πῶς μου τὰ πραγμάτια χωρεῖ πάλιν σοι δηλώσω, κύριε· οἶδα
r Αὐρηλίῳ Ἀντωνείνῳ ἑκατοντάρχῳ παρὰ Στοτοήτιος Ἀγχώφεως ἀπὸ κώμης Σοκνοπαίου Νήσου. βίαν πάσχων ἑκάστοτε ὑπὸ Ἑκύσεως ἐπικαλουμένου Εὐπορᾶ τινος ἀπὸ τῆς αὐτῆς κώμης ὅστις πολλὰ μὲν καὶ
Αὐρηλίῳ Ἀντωνείνῳ ἑκατοντάρχῳ παρὰ Στοτοήτιος Ἀγχώφεως ἀπὸ κώμης Σοκνοπαίου Νήσου. βίαν πάσχω ἑκάστοτε ὑπὸ Ἐκύσεως ἐπικαλουμένου Εὐπορᾶ τινος ἀπὸ τῆς αὐτῆς κώμης, ὅστις πολλὰ μὲν καὶ
The Greek word ὑπέρ (transliterated as *huper*) is a preposition meaning 'over' or 'above' when used with the genitive case, and it can imply 'for' or 'on behalf of' in various contexts. It appears frequently in the New Testament, particularly in discussions of Christ's sacrificial death, such as in Matthew 5:44 and Romans 5:6-8. The word can also express excess or superiority when used with the accusative case.
Ir has been often claimed, and in the interests of an all-important truth, namely the vicarious character of the sacrifice of the death of Christ, that in such passages as Met. 4i;-93 Tit. i. 14: 1 Tim. 11. 6; Gal. 111: 13+ Luke REM 19, 203 1 Pet. 11. 21: 11.133 iv.1; Rom. v.38; John x. 15, in all of which Christ is said to have died ὑπὲρ πάντων, UTEP ἡμῶν, ὑπὲρ τῶν προβάτων, and the like, ὑπέρ shall be accepted as equipollent with ἀντί. And then, it is further urged that, as ἀντί is the preposition first of equivalence (Homer, Jl. ix. 116, 117) and then of exchange (1 Cor. xi. 15; Heb. xii. 2, 16; Matt. v. 38), ὑπέρ must in all those passages be regarded as having the same force. Each of these, it is evident, would thus become a dictum probans for a truth, in itself most vital, namely that Christ suffered, not merely on our behalf and for our good, but also in our stead, and bearing…
Read the full entry →ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., II Co 11:23),
prep. c. gen., acc.
C. gen., primarily of place (rest or motion), over, above, across, beyond, hence, metaph.,
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (μὴ γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Co. ν. 21 (τὸν οὐ γνόντα would be equiv. to ἀγνοοῦντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, Lk. i. 20; ἔσῃ τυφλὸς μὴ βλέπων, Acts xiii. 11. where the writer or speaker does ποῦ regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2 p. 666), — to be rendered without ete. (Germ. ohne zu with inf.) [ef. B. § 148, 7 b.]: ἐξῆλθε μὴ ἐπιστάμενος, ποῦ ἔρχεται, Heb. xi. 8; add, Mt. xxii. 12; Lk. xiii. 11 [(but ef. B. § 148, 7¢.)]; Acts v. 7; xx. 22; Heb.ix.9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc. : θερίσομεν μὴ ἐκλυόμενοι, Gal. vi. 9; μὴ…
Read the full entry →ὑπέρ. From its original locative meaning ‘‘ over” (as in P Par 1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came to be applied in a variety of ways. I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the customary offerings to the gods on behalf of us and our children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέσθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..) γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also crane, ὑπερ with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10 (will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ…
Read the full entry →ὑπέρ (huper) — above/for.
ὑπέρ [ῠ],
Epic dialect also ὑπείρ, used by [Refs 8th c.BC+] ὁπέρ (which see): in Aeolic dialect replaced by περί (see. περί [Refs 4th c.BC+] also dative (Cf. Sanskrit upaári 'above', Gothic ufar, O[Refs 5th c.BC+] ofer 'over':—from it are formed the comparative and superlative ὑπέρτερος, -τατος, also adverb ὕπερθεν, and Nouns ὑπέρα, ὕπερος.)
__A WITH GENIT.,
__A.I of Place, over;
__A.I.1 in a state of rest, over, above, frequently in [Refs 8th c.BC+]; χιτωνίσκους ἐνεδεδύκεσαν ὑ. γονάτων not reaching to the knees, [Refs 8th c.BC+]; στῆ δ᾽ ἄρ᾽ ὑ. κεφαλῆς stood over his head as he lay asleep, [Refs 8th c.BC+]; ὑ. κεφαλῆς οἱ ἐγίνετο διεξελαύνοντι over head, i. e. over the gateway, [Refs 5th c.BC+]; τὰ ὑ. κεφαλῆς the higher ground, [Refs 5th c.BC+]; Ἰονίας ὑ. ἁλὸς οἰκέων on the Ionian sea…
ὑπέρ
huper
a primary preposition; "over", i.e. (with the genitive case) of place,
above, beyond, across, or causal, for the sake of, instead, regarding;
with the accusative case superior to, more than:--(+ exceeding,
abundantly) above, in (on) behalf of, beyond, by, + very chiefest,
concerning, exceeding (above, -ly), for, + very highly, more (than),
of, over, on the part of, for sake of, in stead, than, to(-ward),
very. In the comparative, it retains many of the above applications.
ὑπέρ
Prep.
in behalf of, above
ὑπέρ hyper 150x
(1) gen., above, over; met. in behalf of, Mt. 5:44; Mk. 9:40; Jn. 17:19; instead of beneficially, Phlm. 13; in maintenance of, Rom. 15:8; for the furtherance of, Jn. 11:4; 2 Cor. 1:6, 8; for the realization of, Phil. 2:13; equivalent to περί, about, concerning, with the further signification of interest or concern in the subject, Acts 5:41; Rom. 9:27; Read the full entry →
ὑπέρ over, above, w. gen, over, beyond, w. acc.
Lat. super:—hence are formed comp. and Sup. ὑπέρτερος, -τατος.
WITH GENIT.,
of Place, over, above:
in a state of rest, στέρνον ὑπὲρ μαζοῖο Il.; ὑπὲρ κεφαλῆς στῆναί τινι to stand over his head, Hom.: of countries, above, further inland, οἰκέοντες ὑπὲρ Ἁλικαρνησσοῦ μεσόγαιαν Hdt.
in a state of motion, over, across, ὑπὲρ θαλάσσης καὶ χθονὸς ποτωμένοις Aesch.
over, beyond, ὑπὲρ πόντου Od.
metaph., from the notion of standing over to protect, for, for defence of, in behalf of, ἑκατόμβην ῥέξαι ὑπὲρ Δαναῶν Il.; θύειν ὑπὲρ τῆς πόλεως Xen.; ὑπὲρ τῆς πατρίδος ἀμύνειν to fight for one's country, etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
158 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 154 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.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
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.
ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι.
τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον
μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν ἀρουρῶν
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
σάρξ (i.e. *sarx*) means 'flesh' and refers to the soft substance of the body, both human and animal. It encompasses physical aspects, such as the body and its desires, as well as metaphorical uses related to human nature and mortality. In the New Testament, it contrasts with the spirit and is often associated with sinful desires. Notably, the term appears in various contexts, including references to Christ's earthly life and the nature of humanity.
σάρξ, σαρκός, ἡ
[in LXX chiefly for בָּשָׂר ;]
flesh;
as in cl. generally,
prop., of the soft substance of the animal body: I Co 15:39, II Co 12:7, Ga 6:13, al.; σ. καὶ αἷμα, I Co 5:50; σ. καὶ ὀστέα, Lk 24:39; pl., of the flesh of many or parts of the flesh of one (cl.), Re 17:16 19:18; φαγεῖν, Re, ll. c. (cf. κατεσθίειν, IV Ki 9:36, al., and βιβρώσκειν, freq. in l.); metaph., Ja 5:3; mystically, φ. (τρώγειν) τὴν σ. τοῦ υἱοῦ τ. ἀνθρώπου, Jo 6:52-56;
σάρξ, σαρκός, ἡ, (Aeol. σύρξ ; hence it seems to be derived fr. σύρω, akin to σαίρω, ‘to draw,’ ‘to draw off,’ and to signify what can be stripped off fr. the bones [ Etym. Magn. 708, 34; “sed quis ae ” (Lob. Paralip. p: 111)]), fr. Hom. down, Hebr. Ww 1. prop. flesh (the soft substance 5 the living body, which covers the bones and is permeated with blood) of both men and beasts: 1 Co. xv. 39; plur.—of the flesh of many beings, Rev. xix. 18, 21; of the parts of the flesh of one, Lk. xxiv. 39 Tdf.; Rev. xvii. 16; accordingly it is distinguished both from blood, σὰρξ καὶ αἷμα (on which expression see below, 2 a.; 3 bis; 4 fin. τς W. 191), and from bones, πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, Lk. xxiv. 39 (οὐ γὰρ ἔτι σάρκας τε καὶ ὀστέα ἶνες ἔχουσιν, Hom. Od. 11, 219). φαγεῖν Tas σάρκας τινός: prop., Rey. xvii. 16; xix. 18, (Lev. xxvi. 29; κατεσθίειν, 2 K. ix. 36, and often in Sept.; in class.…
Read the full entry →σάρξ. It lies outside our purpose to discuss the theological implications underlying the use of this important word in the NT. They are due partly to tie influence of the LXX, and partly to the language-forming power of Christianity by which old terms were ‘‘ baptized” into new conditions: see the full discussion of the term in Greek and Hebrew writings until A.p. 180 in Burton, ‘‘ Spirit, Soul, and Flesh” (Chicago, 1918), and the same writer’s ‘‘ Commentary on Galatians ’’ (in ZCC) p. 492 ff., also Lightfoot Notes, p. 88. All that can be attempted here is to cite a few exx. of the word from the inscrr. It does not seem to occur in the papyri. Thus for σάρξ Ξε κρέας see OG/S γ815 (B.c. 221-205) SiSwv . .. σάρκα πεντάμναιον ἀπίὸ τῶ Blods τῶ θυομένω τῶ Δὶ τῶ Σώϊτηρ]ι, and, for the plur., Sy// 645 (= *1047)" (c. B.C. 100) παρατιθέτω]σαν δὲ καὶ é[r]l τὴν τράπεζαν τοῦ μὲν βοὸς .. . . - καὶ]…
Read the full entry →σάρξ (sarx) — flesh.
σάρξ,
genitive σαρκός, ἡ, Aeolic dialect σύρξ [Refs]:— flesh, [Refs 8th c.BC+] always in plural, except [Refs 8th c.BC+]; sometimes to represent the whole body, μήτε γῆ δέξαιτό μου σάρκας θανόντος [Refs 5th c.BC+]: also collectively, of the body, γέροντα τὸν νοῦν, σάρκα δ᾽ ἡβῶσαν φέρει [Refs 4th c.BC+]; σαρκὸς περιβόλαια, ἐνδυτά, [Refs 5th c.BC+] uses singular and plural in much the same manner, ταῖς σαρξὶ σάρκες προσγένωνται [Refs], etc.: portions of meat, usually in plural, σάρκας τρεῖς [Refs 3rd c.BC+]; but, pieces of flesh or membrane, βήσσοντα.. ὥστε σάρκας ἐνπύους.. ἀποβάλλειν [Refs]
Read the full entry →σάρξ
sarx
probably from the base of 4563; flesh (as stripped of the skin), i.e.
(strictly) the meat of an animal (as food), or (by extension) the body
(as opposed to the soul (or spirit), or as the symbol of what is
external, or as the means of kindred), or (by implication) human
nature (with its frailties (physically or morally) and passions), or
(specially), a human being (as such):--carnal(-ly, + -ly minded),
flesh(-ly).
see GREEK for 4563
σάρξ, σαρκός, ἡ
n.f.
flesh, body
σάρξ sarx 147x
flesh, Lk. 24:39; Jn. 3:6; the human body, 2 Cor. 7:5; flesh, human nature, human frame, Jn. 1:13, 14; 1 Pet. 4:1; 1 Jn. 4:2; kindred, Rom. 11:14; lineage, Rom. 1:3; 9:3; flesh, humanity, human beings, Mt. 24:22; Lk. 3:6; Jn. 17:2; the circumstances of the body, material condition,
σάρξ σαρκός flesh, Lat. caro, Hom., etc.: in pl. the flesh or muscles of the body, ἔγκατά τε σάρκας τε καὶ ὀστέα Hom.; so in Hes., Aesch., etc.:—so sometimes in sg., the flesh, the body, γέροντα τὸν νοῦν, σάρκα δ᾽ ἡβῶσαν φέρει Aesch.
the flesh, as opp. to the spirit, NTest.; also for man's nature generally, id. NTest.; πᾶσα σάρξ all human kind, id. NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
@basar, she'er):
1. Etymology:
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Le 18:17): Le 18:6; 25:49; Pr 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Pr 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1Sa…
Flesh
In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression “heart of flesh” (Ezek. 11:19). The expression “my flesh and bone” (
[FLOOD]
The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11
151 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 147 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 107 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.
φησὶ δὲ καὶ Ἱπποκράτης ὁ τῆς φύσεως ἐπιγνώμων ἐν ἑβδομάδι κρατύνεσθαι καὶ τὴν πῆξιν τῆς γονῆς καὶ τὴν ἀνάπλασιν τῆς σαρκός.
ἀπαγγέλλεται δὲ τῷ βασιλεῖ ὑπὸ τῶν γραμματέων, ὅτι τὸ πλῆθος εἰς τὸν θεὸν ἐξαμαρτάνει θῦσαν καὶ πρὶν ἢ τὸ αἷμα καλῶς ἀποπλῦναι καὶ τὰς σάρκας ποιῆσαι καθαρὰς ἐσθίον.
Εἰς τοῦτο γὰρ ὑπέμεινεν ὁ κύριος παραδοῦναι τὴν σάρκα εἰς καταφθοράν, ἵνα τῇ ἀφέσει τῶν ἁμαρτιῶν ἁγνισθῶμεν, ὅ ἐστιν ἐν τῷ αἵματι τοῦ ῥαντίσματος αὐτοῦ.
ὃ ἂν τύχοι μέρος τοῦ σώματός μου, καὶ δακοῦσα τὸν ἀριστερὸν ὦμόν μου, ἀποσπᾶι σάρκα, παρόντων Πάσιτος τοῦ Κρίτωνος καὶ Ἁρμάχιος καὶ Τοτοέους καὶ Πάσιτος καὶ τοῦ Ὥρου. ἀξιῶ
ἀπὸ Διοκλητιανοῦ … , μηνὶ Φαῶφι κγ. ὁ θεὸς τῶν πνευμάτων καὶ πάσης σαρκός, ἀνάπαυσον τὴν ψυχὴν αὐτ
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2NP — Personal pronoun · second person · nominative · pluralnominative — the one doing it — the subject.
Agrees with anything else marked plural.
P-2NP Part of Speech: Personal pronoun Person: second Case: Nominative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASF — Personal pronoun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
P-ASF Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Feminine
5,861 occurrences in the New Testament, rendered 92 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 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἔννοια (i.e., *ennoia*) is derived from the root related to thought and understanding. It encompasses meanings such as thought, intention, and purpose, and is used in contexts of moral understanding and mental processes. In the New Testament, it appears in Hebrews 4:12 and 1 Peter 4:1, where it refers to the intentions of the heart and mind.
ἔννοια, -as, 4, (νοῦς); 1. the act of thinking, consideration, meditation; (Xen., Plat., al.). 2. a thought, notion, conception; (Plat. Phaedo p. 73 c., etc.; esp. in philosoph. writ., as Cic. Tuse. 1, 24, 57; Acad. 2,7 and 10; Epict. diss. 2, 11, 2 sq-, ete.; Plut. plac. philos. 4, 11, 1; Diog. Laért. 3, 79). 3. mind, understanding, will ; manner of thinking and feeling ; Germ. Gesinnung, (Eur. Hel. 1026; Diod. 2, 30 var. ; τοιαύτην ἔννοιαν ἐμποιεῖν τινι; Isoc. p. 112d.; τήρησον τὴν ἐμὴν βουλὴν καὶ ἔννοιαν, Prov. iii. 21; φυλάσσειν ἔννοιαν ἀγαθήν, v. 2): so 1 Pet. iv. 1; plur. with καρδίας added (as in Prov. xxiii. 19), Heb. iv. 12 [A. V. intents of the heart], cf. Sap. ii. 14.
ἔννοια. P Par 63°? (B.c. 165) (= P Petr IIT. p. 20) ἐπὶ τῆς αὐτῆς ἐννοίας [γενομέν]7ους, ‘‘ having come tothe same conclusion” (Mahaffy), P Rein 71° (B.c. 141?) ὑποσχόμενός te [ἀποδοῦναι ἢ διὰ maon|s ἡσυχίας εἶχον τῶι μηδεμίαν ἔννοιαν [κ]ακίας ἔχειν, “‘comme il promit de me le rendre, je restai complétement tranquille, n’ayant aucun soupcon qu’il me cherchat malice ’’ (Ed.). For the verb, as in Judith 9§, cf. Aristeas 133 κἂν ἐννοηθῇ τις κακίαν ἐπιτελεῖν. MGr ἔννοια (ἔγνοια), “Scare,” ‘* worry.
ἔννοια (ennoia) — thought/purpose.
ἔννοια, ἡ,
(νοῦς) act of thinking, reflection, cogitation (συντονία διανοίας [Refs 5th c.BC+]
2. notion, conception, χρόνου ἔννοια [Refs]; ἔ. λαβεῖν to form an idea, opposed to αἴσθησιν λαβεῖν, [Refs 4th c.BC+]; ἔννοιαι, opposed to φαντασίαι, αἰσθήσεις, [Refs 4th c.BC+] every kind, variety of anger, [Refs 4th c.BC+]; ἡ κοινὴ ἔ. the common notion, [Refs]; κοιναὶ ἔ. axioms, heading in [Refs 3rd c.BC+]; general ideas, [Refs 3rd c.BC+]; ψιλὴ ἔ. mere, i.e. vague, notion, [Refs 6th c.AD+]
3. intent, [Refs 5th c.BC+]; ἔννοιαν λαβεῖν form a design, [Refs]; intention of a testator, [Refs 5th c.BC+]; ἔ. ἐμποιεῖν put an idea into one's head, [Refs 5th c.BC+]
ἔννοια
ennoia
from a compound of 1722 and 3563; thoughtfulness, i.e. moral
understanding:--intent, mind.
see GREEK for 1722
see GREEK for 3563
ἔννοια, ας, ἡ
n.f.
thought, intention, purpose
ἔννοια ennoia 2x
notion, idea; thought, purpose, intention, Heb. 4:12; 1 Pet. 4:1*
ἔννοια from ἐννοέω ἔννοια, ἡ, a thought in the mind, notion, conception, Plat.
a thought, intent, design, Eur., Xen.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
mind (nous, dianoia, sunesis):
1. No Precision in the Terms Used:
We look in vain in the Old Testament and New Testament for anything like scientific precision in the employment of terms which are meant to indicate mental operations.
In the Old Testament lebh is made to stand for the various manifestations of our intellectual and emotional nature. We are often misled by the different renderings in the different versions, both early and late.
Sometimes nephesh or "soul" is rendered by "mind" (De 18:6 the King James Version, "desire of his soul" or "mind"); sometimes ruah or "spirit" (Ge 26:35, "grief of mind," ruah). Here Luther renders the term Herzeleid ("grief of heart"), and the Vulgate (Jerome's Latin Bible, 390-405 A.D.) animum. Sometimes lebh is used, as in
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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 12 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.
στερεοῦ δὲ καὶ σώματος ἔννοια τίς ἑτέρα πλὴν τὸ πάντῃ διεστηκός;
τοὺς δʼ Ἰσραηλίτας ἧττόν τε ἔβλαπτε κατόπιν γινόμενος ὁ χειμὼν καὶ πρὸς τὴν ἔννοιαν τῆς βοηθείας τοῦ θεοῦ θάρσος ἐλάμβανον, ὥστε εἰς μέσους ὠσάμενοι τοὺς πολεμίους πολλοὺς αὐτῶν ἀπέκτειναν.
πῶς ἐγγύς ἐστιν, καὶ ὅτι οὐδὲν λέληθεν αὐτὸν τῶν ἐννοιῶν ἡμῶν οὐδὲ τῶν διαλογισμῶν ὧν ποιούμεθα:
οὔσης πρὸς τῶι ποταμῶι ἐν τῆι Αἰγυπτίαι ἀγορᾶι, τοῦ δὲ πατρὸς ἡμῶν ἐξελθόντος καὶ ἔννοιαν σχόντος ἀποκολυμβήσαντός τʼ εἰς τὸν ποταμὸν καὶ μόλις ἀνασωθέντος ἐπί τινα νῆσον καὶ ἀναληφθέντος
καὶ προσεδρεύοντος τῆι τοῦ χειρογράφου ἀνακτήσει ὑποσχομένου τε τοῦ ἐγκαλουμένου ἡσυχίας εἶχον τῶι μηδεμίαν ἔννοιαν κακίας ἔχειν· χρόνου δὲ διαγενομένου καὶ τοῦ ἐγκαλουμένου ἐπιβολὴν σχόντος εἰς τὸ διασεῖσαί με
κατὰ κεράτιν ἕν τε μέτρα δύο κουφίζεται. ἐὰν δὲ οὖν δέχεσθαι ἐν κέρματι κατὰ ἔννοιαν ἑκατὸν μεγάλου κέρματος τοῦ ἑνὸς κερατίου; καὶ πολλὰ ὑμῖν προσδίδωμι καὶ σὺν θεῷ ἐνκαταλαμβάνω
The Greek word ὁπλίζω (hoplizo) means to equip or arm, particularly in a military context. It can also refer to preparing oneself or getting ready for various tasks, including meals or sacrifices. In the New Testament, it appears in 1 Peter 4:1, where it metaphorically encourages believers to adopt a certain mindset. The lexicons do not show significant disagreement on its meanings.
** ὁπλίζω
(< ὅπλον),
[in Sm.: Je 52:25*;]
to make ready, equip; of soldiers, to arm. Mid., to arm oneself; fig., ἔννοιαν: I Pe 4:1 (cf. θράσος ὁ., Soph., Elec., 995), (cf. καθ-οπλίζω).†
ὁπλίζω: [1 aor. mid. impv. 2 pers. plur. ὁπλίσασθε]; (ὅπλον); fr. Hom. down; to arm, furnish with arms; univ. fo provide; mid. τί, to furnish one’s self with a thing (as with arms); metaph. τὴν αὐτὴν ἔννοιαν ὁπλίσασθε, [A. V. arm yourselves with i. e.] take on the same mind, 1 Pet. iv. 1 (θράσος, Soph. Electr. 995). [Comp.: καθomditw.]
ὁπλίζω (hoplizō) — to arm.
ὁπλ-ίζω,
aorist ὥπλισα, Epic dialect ὥπλισσα (see. below): perfect ὥπλικα (παρ-) [Refs 1st c.BC+]: pluperfect ὡπλίκει [Refs 2nd c.AD+] —middle, future -ίσομαι (ἐφ-) [Refs 8th c.BC+]aorist ὡπλισάμην, Epic dialect ὁπλίσσατο (variant{ὡπλ-}) [Refs 8th c.BC+]:—passive, aorist ὡπλίσθην [Refs 5th c.BC+], Epic dialect 3rd.pers. plural ὅπλισθεν [Refs 8th c.BC+]: perfect ὥπλισμαι [Refs 8th c.BC+]:—make or get ready, in [Refs 8th c.BC+] of meats and drink, ἐπεί ῥ᾽ ὥπλισσε κυκειῶ [Refs 8th c.BC+] —Med, δόρπον or δεῖπνον ὁπλίζεσθαι make oneself a meal ready, [Refs 8th c.BC+]; ὁ. θυσίαν θεοῖς cause it to be prepared, [Refs 5th c.BC+]
Read the full entry →ὁπλίζω
hoplizo
from 3696; to equip (with weapons (middle voice and
figuratively)):--arm self.
see GREEK for 3696
ὁπλίζω
v.
I arm, equip
ὁπλίζω hoplizō 1x
to arm, equip; mid. to arm one’s self, equip one’s self, 1 Pet. 4:1*
ὁπλίζω ὅπλον to make or get ready, of meats and drink, Hom., Eur.:—Mid., δόρπον or δεῖπνον ὁπλίζεσθαι to prepare oneself a meal, Hom.; ὁπ. θυσίαν to cause a sacrifice to be prepared, Eur.
of chariot-horses, to get ready, harness, Il.; Mid. to get them ready for oneself, id. Il.:—Pass., of ships, Od.; of any implements, λαμπὰς ὡπλισμένη ready for use, Aesch.; ὡπλισμένος τινί furnished with a thing, Eur.
of soldiers, to equip, arm, Hdt., etc.:— also, to train, exercise, id. Hdt.:—in attic Prose, to arm or equip as ὁπλῖται, Thuc.:—Mid. and Pass. to prepare or equip oneself, accoutre or arm oneself, get ready, Od.; ὅπλισθεν (for ὡπλίσθησαν) δὲ γυναῖκες the women got ready [for dancing], id. Od., etc.;—c. inf. to prepare oneself to do a thing, Il., Eur.:—in Mid., also, c. acc., ὁπλίζεσθαι χέρα to arm one's hand…
Read the full entry →Verb-AMM-2P — Verb · aorist · middle · imperative · second person · pluralaorist middle imperative — a completed action, viewed as a whole.
V-AMM-2P Part of Speech: Verb Tense: Aorist Voice: Middle Mood: iMperative Person: second Number: Plural
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 ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
1,329 occurrences in the New Testament, rendered 8 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 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
wun.
See NUMBER.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πάσχω (paschō) means to suffer or be affected by something, often with a focus on negative experiences. It can also refer to positive experiences when qualified by an adjective. The New Testament frequently uses it in contexts of suffering, such as in Luke 22:15 and 1 Peter 2:19. The word is built from the root meaning to receive an impression, and it appears in various forms across Greek literature.
πάσχω,
[in LXX: Am 6:6 (חלה ni.), Wi 12:27, Si 38:16, al.;]
to suffer, be acted on, as opp. to acting, often limited by a word expressive of good or evil;
πάσχω; 2 aor. ἔπαθον : pf. πέπονθα (Lk. xiii. 2; Heb. ii. 18); fr. Hom. down; to be affected or have been affected, to feel, have a sensible experience, to undergo; it is a vox media— used in either a good or a bad sense; as, ὅσα πεπόνθασι καὶ ὅσα αὐτοῖς ἐγένετο, of perils and deliverance from them, Esth. ix. 26 (for AN); hence κακῶς πάσχειν, to suffer sadly, be in bad plight, of a sick person, Mt. xvii. 15 where L Tr txt. WH txt. x. ἔχειν (on the other hand, εὖ πάσχειν, to be well off, in good case, often in Grk. writ. fr. Pind. down). 1. in a bad sense, of misfortunes, to suffer, to undergo evils, to be afflicted, (so everywhere in Hom. and Hes.; also in the other Grk. writ. where it is used absol.): absol., Lk. xxii. 15; xxiv. 46; Acts i. 8; iii. 18; xvii. 3; 1 Co. xii. 26; Heb. ii. 18; ix. 26; 1 Pet. ii. 19 sq. 23; iii. 17; iv. 15,19; Heb. xiii. 12; ὀλίγον, a little while, 1 Pet. v.…
Read the full entry →πάσχω. For the neutral sense of this verb ‘fam acted upon,” “experience,” as in Mt 1715 (v. /.), cf. the common euphemism ἐάν te πάσχω with reference to death, e.g. P Eleph 23 (B.c. 285-4) ἐὰν δέ τι πάσχηι Διονύσιος, P Petr [. 149 (4 Will—s.c. 237) ἐὰν δέ τι] ἀνθρώπινον πάσχω καταλιμπάνω τὰ ὑπίάρχοντα KTA., and P Ryl Il. 68% (B.c. 89) where ἐὰν μέν τι πάθω is contrasted with ἐὰν δὲ In a deed of divorce. P Flor Ζ (εν rive. περιγένωμαι, “11 survive.
πάσχω (paschō) — to suffer.
πάσχω,
[Refs 8th c.BC+]: imperfect ἔπασχον [Refs]: future πείσομαι [Refs 8th c.BC+]; Doric dialect 3rd.pers. singular παισεῖται [Refs 3rd c.BC+]: aorist ἔπᾰθον [Refs 8th c.BC+]: perfect πέπονθα [Refs 8th c.BC+]pluperfect ἐπεπόνθειν[Refs]; Attic dialect ἐπεπόνθη [Refs 5th c.BC+] (all the above tenses in [Refs 8th c.BC+], present and aorist only in [Refs 8th c.BC+]perfect πέπασθε (so [Refs 8th c.BC+]; feminine perfect participle πεπᾰθυῖα [Refs]; Doric dialect perfect πέποσχα [Refs 7th c.BC+]:—have something done to one, suffer, opposed to do, ὅσσ᾽ ἔρξαν τ᾽ ἔπαθόν τε [Refs 8th c.BC+]; δρᾶν καὶ πάσχειν, see at {δρά; πολλὰ μὲν.. πείσεσθαι}, πολλὰ δὲ ποιήσειν [Refs 5th c.BC+]passive of ποιέω compare [Refs 4th c.BC+] to be treated so and so by another, suffer it at his hands, ἃ πάσχοντες ὑφ᾽ ἑτέρων ὀργίζεσθε, ταῦτα τοὺς ἄλλους μὴ ποιεῖτε [Refs 5th…
Read the full entry →πάσχω,pavscw
"3958 pascho {pas'-kho} 包括 (patho {path'-o} 和 pentho {pen'-tho})
patho path'-o, and
pentho pen'-tho, used only in certain tenses for it
apparently a primary verb; to experience a sensation or impression
(usually painful):--feel, passion, suffer, vex.
πάσχω
v.
I am acted upon, suffer
πάσχω radical sense, to receive an impression from without, to suffer, as opp. to doing, ἔρξαν τ᾽ ἔπαθόν τε Od.; δρᾶν καὶ πάσχειν, etc.; ὁμοίως π. τινί to be in the same case with . . , Hdt.
the sense is often limited by some word expressing good or evil:
κακῶς πάσχειν to be ill off, in evil plight, unlucky, Od., etc.; κακῶς π. ὑπό τινος to be ill used, ill treated by . . , Aesch.; often with an adj., κακά, λυγρὰ π. Il., etc.; δεινὰ π. Dem.; also with a Subst., ἄλγεα π. etc., Hom.
εὖ πάσχειν to be well off, in good case, lucky, Theogn., etc.; also, to receive benefits, opp. to εὖ δρᾶν, Aesch., etc.; so, ἀγαθὰ π. Hdt., etc.
without a limiting word, it always refers to evil, being used for κακῶς or κακὰ π., μάλα πολλ᾽ ἔπαθον Od., etc.; μή τι πάθηις lest thou…
Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
42 occurrences in the New Testament, rendered 18 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 40 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
οὐ γὰρ ὡς πέφυκεν ὁ θεὸς εὖ ποιεῖν, οὕτως καὶ τὸ γινόμενον εὖ πάσχειν, ἐπεὶ τοῦ μὲν αἱ δυνάμεις ὑπερβάλλουσι, τὸ δ’ ἀσθενέστερον ὂν ἢ ὥστε δέξασθαι τὸ μέγεθος αὐτῶν ἀπεῖπεν ἄν, εἰ μὴ διεμετρήσατο σταθμησάμενος εὐαρμόστως ἑκάστῳ τὸ ἐπιβάλλον.
καὶ ὁ μὲν θεὸς ταῦτα προστάξας αὐτοῖς πάσχειν μετοικίζει τὸν Ἄδαμον καὶ τὴν Εὔαν ἐκ τοῦ κήπου εἰς ἕτερον χωρίον.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
οὖν ἐστιν; ἐγὼ πεπεισμένος μου τῇ διανοίᾳ μηθὲν κακῷ ἢ πονηρῷ συνειδώς, δοκῶ μηδὲν παθεῖν· ὃ ἐὰν οὖν ἐφίδω πῶς μου τὰ πραγμάτια χωρεῖ πάλιν σοι δηλώσω, κύριε· οἶδα
r Αὐρηλίῳ Ἀντωνείνῳ ἑκατοντάρχῳ παρὰ Στοτοήτιος Ἀγχώφεως ἀπὸ κώμης Σοκνοπαίου Νήσου. βίαν πάσχων ἑκάστοτε ὑπὸ Ἑκύσεως ἐπικαλουμένου Εὐπορᾶ τινος ἀπὸ τῆς αὐτῆς κώμης ὅστις πολλὰ μὲν καὶ
Αὐρηλίῳ Ἀντωνείνῳ ἑκατοντάρχῳ παρὰ Στοτοήτιος Ἀγχώφεως ἀπὸ κώμης Σοκνοπαίου Νήσου. βίαν πάσχω ἑκάστοτε ὑπὸ Ἐκύσεως ἐπικαλουμένου Εὐπορᾶ τινος ἀπὸ τῆς αὐτῆς κώμης, ὅστις πολλὰ μὲν καὶ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
σάρξ (i.e. *sarx*) means 'flesh' and refers to the soft substance of the body, both human and animal. It encompasses physical aspects, such as the body and its desires, as well as metaphorical uses related to human nature and mortality. In the New Testament, it contrasts with the spirit and is often associated with sinful desires. Notably, the term appears in various contexts, including references to Christ's earthly life and the nature of humanity.
σάρξ, σαρκός, ἡ
[in LXX chiefly for בָּשָׂר ;]
flesh;
as in cl. generally,
prop., of the soft substance of the animal body: I Co 15:39, II Co 12:7, Ga 6:13, al.; σ. καὶ αἷμα, I Co 5:50; σ. καὶ ὀστέα, Lk 24:39; pl., of the flesh of many or parts of the flesh of one (cl.), Re 17:16 19:18; φαγεῖν, Re, ll. c. (cf. κατεσθίειν, IV Ki 9:36, al., and βιβρώσκειν, freq. in l.); metaph., Ja 5:3; mystically, φ. (τρώγειν) τὴν σ. τοῦ υἱοῦ τ. ἀνθρώπου, Jo 6:52-56;
σάρξ, σαρκός, ἡ, (Aeol. σύρξ ; hence it seems to be derived fr. σύρω, akin to σαίρω, ‘to draw,’ ‘to draw off,’ and to signify what can be stripped off fr. the bones [ Etym. Magn. 708, 34; “sed quis ae ” (Lob. Paralip. p: 111)]), fr. Hom. down, Hebr. Ww 1. prop. flesh (the soft substance 5 the living body, which covers the bones and is permeated with blood) of both men and beasts: 1 Co. xv. 39; plur.—of the flesh of many beings, Rev. xix. 18, 21; of the parts of the flesh of one, Lk. xxiv. 39 Tdf.; Rev. xvii. 16; accordingly it is distinguished both from blood, σὰρξ καὶ αἷμα (on which expression see below, 2 a.; 3 bis; 4 fin. τς W. 191), and from bones, πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, Lk. xxiv. 39 (οὐ γὰρ ἔτι σάρκας τε καὶ ὀστέα ἶνες ἔχουσιν, Hom. Od. 11, 219). φαγεῖν Tas σάρκας τινός: prop., Rey. xvii. 16; xix. 18, (Lev. xxvi. 29; κατεσθίειν, 2 K. ix. 36, and often in Sept.; in class.…
Read the full entry →σάρξ. It lies outside our purpose to discuss the theological implications underlying the use of this important word in the NT. They are due partly to tie influence of the LXX, and partly to the language-forming power of Christianity by which old terms were ‘‘ baptized” into new conditions: see the full discussion of the term in Greek and Hebrew writings until A.p. 180 in Burton, ‘‘ Spirit, Soul, and Flesh” (Chicago, 1918), and the same writer’s ‘‘ Commentary on Galatians ’’ (in ZCC) p. 492 ff., also Lightfoot Notes, p. 88. All that can be attempted here is to cite a few exx. of the word from the inscrr. It does not seem to occur in the papyri. Thus for σάρξ Ξε κρέας see OG/S γ815 (B.c. 221-205) SiSwv . .. σάρκα πεντάμναιον ἀπίὸ τῶ Blods τῶ θυομένω τῶ Δὶ τῶ Σώϊτηρ]ι, and, for the plur., Sy// 645 (= *1047)" (c. B.C. 100) παρατιθέτω]σαν δὲ καὶ é[r]l τὴν τράπεζαν τοῦ μὲν βοὸς .. . . - καὶ]…
Read the full entry →σάρξ (sarx) — flesh.
σάρξ,
genitive σαρκός, ἡ, Aeolic dialect σύρξ [Refs]:— flesh, [Refs 8th c.BC+] always in plural, except [Refs 8th c.BC+]; sometimes to represent the whole body, μήτε γῆ δέξαιτό μου σάρκας θανόντος [Refs 5th c.BC+]: also collectively, of the body, γέροντα τὸν νοῦν, σάρκα δ᾽ ἡβῶσαν φέρει [Refs 4th c.BC+]; σαρκὸς περιβόλαια, ἐνδυτά, [Refs 5th c.BC+] uses singular and plural in much the same manner, ταῖς σαρξὶ σάρκες προσγένωνται [Refs], etc.: portions of meat, usually in plural, σάρκας τρεῖς [Refs 3rd c.BC+]; but, pieces of flesh or membrane, βήσσοντα.. ὥστε σάρκας ἐνπύους.. ἀποβάλλειν [Refs]
Read the full entry →σάρξ
sarx
probably from the base of 4563; flesh (as stripped of the skin), i.e.
(strictly) the meat of an animal (as food), or (by extension) the body
(as opposed to the soul (or spirit), or as the symbol of what is
external, or as the means of kindred), or (by implication) human
nature (with its frailties (physically or morally) and passions), or
(specially), a human being (as such):--carnal(-ly, + -ly minded),
flesh(-ly).
see GREEK for 4563
σάρξ, σαρκός, ἡ
n.f.
flesh, body
σάρξ sarx 147x
flesh, Lk. 24:39; Jn. 3:6; the human body, 2 Cor. 7:5; flesh, human nature, human frame, Jn. 1:13, 14; 1 Pet. 4:1; 1 Jn. 4:2; kindred, Rom. 11:14; lineage, Rom. 1:3; 9:3; flesh, humanity, human beings, Mt. 24:22; Lk. 3:6; Jn. 17:2; the circumstances of the body, material condition,
σάρξ σαρκός flesh, Lat. caro, Hom., etc.: in pl. the flesh or muscles of the body, ἔγκατά τε σάρκας τε καὶ ὀστέα Hom.; so in Hes., Aesch., etc.:—so sometimes in sg., the flesh, the body, γέροντα τὸν νοῦν, σάρκα δ᾽ ἡβῶσαν φέρει Aesch.
the flesh, as opp. to the spirit, NTest.; also for man's nature generally, id. NTest.; πᾶσα σάρξ all human kind, id. NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
@basar, she'er):
1. Etymology:
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Le 18:17): Le 18:6; 25:49; Pr 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Pr 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1Sa…
Flesh
In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression “heart of flesh” (Ezek. 11:19). The expression “my flesh and bone” (
[FLOOD]
The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11
151 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 147 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 107 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.
φησὶ δὲ καὶ Ἱπποκράτης ὁ τῆς φύσεως ἐπιγνώμων ἐν ἑβδομάδι κρατύνεσθαι καὶ τὴν πῆξιν τῆς γονῆς καὶ τὴν ἀνάπλασιν τῆς σαρκός.
ἀπαγγέλλεται δὲ τῷ βασιλεῖ ὑπὸ τῶν γραμματέων, ὅτι τὸ πλῆθος εἰς τὸν θεὸν ἐξαμαρτάνει θῦσαν καὶ πρὶν ἢ τὸ αἷμα καλῶς ἀποπλῦναι καὶ τὰς σάρκας ποιῆσαι καθαρὰς ἐσθίον.
Εἰς τοῦτο γὰρ ὑπέμεινεν ὁ κύριος παραδοῦναι τὴν σάρκα εἰς καταφθοράν, ἵνα τῇ ἀφέσει τῶν ἁμαρτιῶν ἁγνισθῶμεν, ὅ ἐστιν ἐν τῷ αἵματι τοῦ ῥαντίσματος αὐτοῦ.
ὃ ἂν τύχοι μέρος τοῦ σώματός μου, καὶ δακοῦσα τὸν ἀριστερὸν ὦμόν μου, ἀποσπᾶι σάρκα, παρόντων Πάσιτος τοῦ Κρίτωνος καὶ Ἁρμάχιος καὶ Τοτοέους καὶ Πάσιτος καὶ τοῦ Ὥρου. ἀξιῶ
ἀπὸ Διοκλητιανοῦ … , μηνὶ Φαῶφι κγ. ὁ θεὸς τῶν πνευμάτων καὶ πάσης σαρκός, ἀνάπαυσον τὴν ψυχὴν αὐτ
παύω, transliterated as pauō, means to cease or stop, often used in both active and middle forms. It can refer to making something or someone come to an end, or simply to leave off an action. In the New Testament, it appears in contexts like 1 Peter 3:10 and Luke 8:24, where it conveys the idea of cessation or restraint.
παύω,
[in LXX for כּלה pi., etc.;]
to make to cease, restrain, hinder: c. acc. rei, seq. ἀπό, I Pe 3:10(LXX). Mid., to cease, leave off: Lk 8:24 11:1, Ac 20:1, I Co 13:8; c. ptcp., Lk 5:4, Ac 5:42 6:13 13:10 20:31 21:32, Eph 1:16, Col 1:9, He 10:2; c. gen., ἀμαρτίας, I Pe 4:1 (WH, mg., R, txt.); c. dat., I…
Read the full entry →παύω: 1 aor. impv. 3 pers. sing. παυσάτω (1 Pet. iii. 10); Mid., pres. παύομαι; impf. ἐπαυόμην; fut. παύσομαι (see dvaravw and éravarav [and on the forms παῆναι ete. ef. further Hilgenfeld, Hermae Pastor, ed. alt. proleg. p. xviii. note, also his ed. of the ‘Teaching’ 4, 2 note (p. 97)]); pf. πέπαυμαι; 1 aor. ἐπαυσάμην ; fr. Hom. down; to make to cease or desist: τὶ or τινὰ ἀπό τινος, to restrain [A. V. refrain] a thing or a person from something, 1 Pet. iii. 10, fr. Ps. xxxiii. (xxxiv.) 14; cf. W. § 30, 6; [(cf. 326 (305)); B. § 132, 5]. Mid. Sept. for 51m, nba, naw, ste. to cease, leave off, [cf. W. 258 (238)]: Lk. viii. 24; Acts xx. 1; 1 Co. xiii. 8; the action or state desisted from is indicated by the addition of a pres. ptep. (cf. Matthiae § 551 d.; Passows. v. Il. 3; [L. and S. I. 4]; W. § 45,4; [B.§ 144, 15]): ἐπαύσατο λαλῶν, Lk. v. 4 (Gen. xviii. 33; Num. xvi. 31; Deut. xx.9)…
Read the full entry →παύω. For the mid. = ‘‘ cease,’’ as with one exception (1 Pet 3°) in the NT, cf. P Hib I. 5910 (c. B.c. 245) εἰ μὴ παύσει κ[αἸκοποῶν ἐν τῆι Kwpn[t] μεταμελή[σ]ει σοι, “if you do not cease your malpractices in the village, you will be sorry for it,’’ P Oxy VIII. 1121!° (a.p. 295) οὐκ ἐπαυσάμην τὰ πρέποντα γείνεσθαι ὑπὸ τέκνων γονεῦσι ἀναπληροῦσα, “1 was assiduous in performing what is owing from children to parents” (Ed.), and P Lond 417! (c. a.p. 346) (= II. p- 299, Sr/ections, p. 124) καὶ πάλειν, ἂμ μὴ παύσεται (1 ἐὰν μὴ παύσηται), ἔρχεται εἰς τὰς χεῖράς σου ἄλλω ἅβαξ (Δ ἄλλο ἅπαξ), ‘and again, if he does not desist, he will come into your hands still another time.’’ In an illiterate letter from parents to their son giving news regarding their health, P Oxy X. 1299°f (iv/a.D.), they write—émta ἀπὸ Tov νέω ἔτους πολλὰ ἐνοσοῦμεν, ἀλλὰ εὐχαριστῶ[μ]εν τῷ θεῷ ὅτι ἐπαυμένην (/. πεπαυμένοι)…
Read the full entry →παύω (pauō) — to cease.
παύω,
[Refs 8th c.BC+]: Ionic dialect imperfect παύεσκον [Refs 8th c.BC+]: future παύσω [Refs 8th c.BC+]; Epic dialect infinitive παυσέμεν (κατα-) [Refs]aorist ἔπαυσα [Refs], Epic dialect παῦσα [Refs]: perfect πέπαυκα [Refs 4th c.BC+]:—middle and passive, Ionic dialect imperfect παυέσκετο [Refs 8th c.BC+]: future παύσομαι [Refs 8th c.BC+]; πεπαύσομαι only [Refs 5th c.BC+]; παυσθήσομαι (variant παυθ-) [Refs 5th c.BC+]; later παήσομαι (ἀνα-) [NT]: aorist ἐπαυσάμην [Refs 8th c.BC+]; ἐπαύθην, Epic dialect παύθην, [Refs 8th c.BC+], etc.; ἐπαύσθην [Refs 5th c.BC+] H.: perfect πέπαυμαι [Refs 8th c.BC+]
I. causal, make to end,
παύω
pauo
a primary verb ("pause"); to stop (transitively or intransitively),
i.e. restrain, quit, desist, come to an end:--cease, leave, refrain.
παύω
v.
I cause to cease
παύω pauō 15x
to cause to pause or cease, restrain, prohibit, 1 Pet. 3:10; mid. perf. πέπαυται, to cease, stop, leave off, desist, refrain, 1 Pet. 4:1
παύω Causal, to make to cease:
of persons, to bring to an end, check, make an end of (by death), Hom., etc.:—Pass. and Mid. to take one's rest, rest, cease, have done, Il.:—also of things, to make an end of, stop, abate, id. Il., etc.; π. τόξον to let one's bow rest, Od.; π. τὸν νόμον to annul it, Eur.; π. τυραννίδα to put it down, Dem.
c. acc. pers. et gen. rei, to make to rest, stop, hinder, keep back from a thing, π. Ἕκτορα μάχης, etc., Hom., etc.: —π. τινὰ τῆς βασιλείας to depose one from being king, Hdt., etc.:—Pass. and Mid. to leave off from, rest or cease from, πολέμου Hom., etc.; τῆς μάχης Hdt., etc.; ἐκ τρόχων πεπαυμένοι at rest from play, Eur.
Read the full entry →Verb-RPI-3S — Verb · perfect · passive · indicative · third person · singularperfect passive indicative — a past action whose result still stands.
V-RPI-3S Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Indicative Person: third Number: Singular
15 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 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
Counted over the 51 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.
παύεται γὰρ οὐδέποτε ποιῶν ὁ θεός, ἀλλ’ ὥσπερ ἴδιον τὸ καίειν πυρὸς καὶ χιόνος τὸ ψύχειν, οὕτως καὶ θεοῦ τὸ ποιεῖν·
τῶν δὲ τὸ πραχθὲν αὐτῷ φρασάντων παύεται τοῦ πένθους Ῥουβῆλος.
ἀλλ̓ οὐ παύσῃ αἰτούμενος ἀποκαλύψεις: ἀναιδὴς γὰρ εἶ.
πεποίηκας εἰς τὸ ἐμὲ πεῖσαι καὶ εὐχαριστῶ σοι πολλά· ἀφʼ ἧς γεγράφηκας αὐτῷ τότε πέπαυται ταῦτα ὢν μετʼ ἐμοῦ. ἐρωτῶ σε οὖν, κύριέ μου πάτερ, καὶ παρακαλῶ, ἐὰν θέλῃς,
ὄντι ἐπὶ τοῦ α … … δρόμου ἐξαγορευτικοῦ Ἀφροδίτης θεᾶς μεγίστης, οἰόμενος ὅτι δύναται παύσασθαι, ὃς δὲ τῇ αὐτῇ ἀπονοίᾳ ἐχρήσατο καὶ πολλά μοι ἐπαγγέλλει. εὐλαβούμενος οὖν μὴ καὶ
Τρύφωνι πατρὶ Ἀμμώνιος χαίρειν. οὐ παύομαι διʼ ὄχλου σοι γεινόμενος περὶ τῆς ἐργασίας τῶν πραγμάτων ἵνα μὴ ὕστερον ἐν ἀμελείᾳ
The Greek word ἁμαρτία (i.e., *hamartia*) primarily means 'sin' or 'failure to hit the mark.' It encompasses ethical wrongdoing and is used in the New Testament to describe both individual acts of sin and the overarching principle of sin as a dominating force in human life. Various lexicons note its use in contexts such as guilt and the nature of sin, with references in Romans and John highlighting its significance in Christian theology.
παράβασις, παράπτωμα, ἀγνόημα, ἥττημα. A MOURNFULLY numerous group of words, and one which it would be only too easy to make larger still. Nor is it hard to see why. For sin, which we may define in the 240 SYNONYMS OF THE NEW TESTAMENT. ϑιυχνι. language of Augustine, as ‘ factum vel dictuin yel concuvitum aliquid contra eternam legem’ (Con. Faust. xxii. 27; cf. the Stoic definition, ἁμάρτημα, νόμου ἀπαγόρευμα, Plutarch, De Rep. Stoic. 11); or again, ‘ voluntas admittendi vel retinendi quod justitia vetat, et unde liberum est abstinere’ (Con. Jul. i. 47), may be regarded under an infinite number of aspects, and in all languages has been so regarded; and as the diagnosis of it belongs most of all to the Scriptures, nowhere else are we likely to find it contemplated on so many sides, set forth under such various images. It may be regarded as the missing of a mark or aim; it is then ἁμαρτία…
Read the full entry →ἁμαρτία, -ας, ἡ
(< ἁμαρτάνω, q.v.),
[in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc.;]
prop. a missing the mark; in cl. (v. reff. to CR in MM, VGT, s.v.);
guilt, sin (Plat., Arist., al.);
more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense;
ἁμαρτία, -as, 9, (fr. 2 aor. ἁμαρτεῖν, as ἀποτυχία fr. ἀποτυχεῖν), a failing to hit the mark (see ἁμαρτάνω). In Grk. writ. (fr. Aeschyl. and Thue. down). 1st, an error of the understanding (cf. Ackermann, Das Christl. im Plato, p. 59 Anm. 3 [Eng. trans. (S. R. Asbury, 1861) Ρ. ὅΤ η. 997). 2d, a bad action, evil deed. In the N. T. always in an ethical sense, and 1. equiv. to τὸ ἁμαρravew α sinning, whether it occurs by omission or commission, in thought and feeling or in speech and actior (cf. Cie. de fin. 3, 9): Ro. v. 12 sq. 20; ὑφ᾽ ἁμαρτίαν εἶναι held down in sin, Ro. iii. 9; ἐπιμένειν τῇ ἁμαρτίᾳ, Ro. Vi. 1; ἀποθνήσκειν τῇ dp. and ζῆν ἐν αὐτῇ, Ro. vi. 2; τὴν dp. γινώσκειν, Ro. vii. 7; 2 Co. v. 21; νεκρὸς τῇ dp. Ro. vi. 11; περὶ ἁμαρτίας to break the power of sin, Ro. viii. 3 [cf. Mey.]; σῶμα τῆς ἅμ. the body as the instrument of sin, Ro. vi. 6; ἀπάτη τῆς ἅμ. the craft by which sin is…
Read the full entry →ἁμαρτία. In an inscription of Cyzicus territory (JAS xxvii. (1907) p- 63), which F. ΝΥ. Hasluck supposes to belong to iii/B.c., we find ἁμαρτίαν μετανόει, and the word is also found in the interesting Sy// 633 151 (ii/a.p.) which illustrates so many NT words, ὃς ἂν [sic /eg.] δὲ πολυπραγμονήσῃ τὰ τοῦ θεοῦ ἢ περιεργάσηται, ἁμαρτίαν ὀφιλέτω Μηνὶ Τυράννωι, ἣν οὐ μὴ δύνηται ἐξειλάσασθαι. See also P Lips I. 119 vecfo® (A.D. 274) - - - τ]ῶν ἁμαρτιῶ[ν] τὰς πονηρίας συνεχῶς ἀ]νορθουμένων, P Oxy VIII. 1110}} (A.p. 254) αὐτὸς ὑπέσχετο ἀντὶ τῆς ἁμα]ρτίας, ἀγνοίας πρίόϊφασιν ὑποτειμησάμενος, ὑποστήσεσθαι τὸ [με]τὰ τοῦτο τὰς λειτουργίας. On the Greek conception of ἁμαρτία see CX XXV. pp. 195-7, and xxiv. pp. 88…
Read the full entry →ἁμαρτία (hamartia) — sin.
ἁμαρτ-ία, ἡ,
a failure, fault, τῶνδ᾽ ἁ. δόμων[Refs 5th c.BC+]; ἁ. δόξης error of judgement, [Refs 5th c.BC+]
2. in Philos. and Religion, guilt, sin, [NT+5th c.BC+]
ἁμαρτία
hamartia
from 264; a sin (properly abstract):--offence, sin(-ful).
see GREEK for 264
ἁμαρτία, ας, ἡ
n.f.
a sin
ἁμαρτία ἁμαρτάνω a failure, fault, sin, Aesch., etc.; ἁμ. τινός a fault committed by one, id. Aesch.; ἁμ. δόξης fault of judgment, Thuc.
generally, guilt, sin, Plat., Arist., NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
174 occurrences in the New Testament, rendered 4 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 173 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 294 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.
„ποιήσωμεν ἄνθρωπον“, ἵνα αἱ μὲν τοῦ ἀνθρώπου κατορθώσεις ἐπ’ αὐτὸν ἀναφέρωνται μόνον, ἐπ’ ἄλλους δὲ αἱ ἁμαρτίαι.
Ἄδαμος δὲ παρῃτεῖτο τῆς ἁμαρτίας αὑτὸν καὶ παρεκάλει τὸν θεὸν μὴ χαλεπαίνειν αὐτῷ τὴν γυναῖκα τοῦ γεγονότος αἰτιώμενος καὶ λέγων ὑπʼ αὐτῆς ἐξαπατηθεὶς ἁμαρτεῖν, ἡ δʼ αὖ κατηγόρει τοῦ ὄφεως.
ἔτι δὲ καὶ τοῦτο ἐρωτῶ ὑμᾶς ὡς εἶς ἐξ ὑμῶν ὤν, ἰδίως δὲ καὶ πάντας ἀγαπῶν ὑπὲρ τὴν ψυχήν μου, προσέχειν νῦν ἑαυτοῖς καὶ μὴ ὁμοιοῦσθαί τισιν ἐπισωρεύοντας ταῖς ἁμαρτίαις ὑμῶν λέγοντας, ὅτι ἡ διαθήκη ἐκείνων καὶ ἡμῶν.
καὶ διὰ τὰ νει … … σθαι μηδ … … μάλιστα ἂν πειθαρχ … ἁμαρτίαν … εἶναι συνον
η … υ … προφάσει ἐνοχλεῖν ἡμῖν τε καὶ τοῖς ἑκασταχόθι ἄρχουσι … τῶν ἁμαρτίας καὶ πονηρίας συνεχῶς διορθουμένων. ἔτους … Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Σεουήρου Ἀντωνίνου Παρθικοῦ μεγίστου
εὐλαβῶς ἔχων τὸν ἐπηρτημένον αὐτῷ ἐκ τοῦ παρανομήματος κίνδυνον … αὐτὸς ὑπέσχετο ἀντὶ τῆς ἁμαρτίας, ἀγνοίας πρόφασιν ὑποτιμησάμενος, ὑποστήσεσθαι τὸ μετὰ τοῦτο τὰς λειτουργίας. ὅθεν καὶ νῦν ὑπὲρ τοῦ