1 Peter 5:10 — Word Study
N1904Ὁ δὲ θεὸς πάσης χάριτος ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ Ἰησοῦ, ὀλίγον παθόντας αὐτὸς καταρτίσει ὑμᾶς, στηρίξει, σθενώσει, θεμελιώσει.
BSATheho nowde Godtheos [Elohim, the supreme Provider] of allpas [every, complete] gracecharis [unmerited favor, divine influence] the [one]ho having calledkaleō▸ [invited, summoned] yousu toeis theho eternalaiōnios [age-during, forever] of Himautos glorydoxa [honor, praise] inen ChristChristos [the Anointed One, Jesus] JesusIēsous a little whileoligos [a short time, a brief season] [of you] having sufferedpaschō▸ [endured hardship, experienced pain] He Himselfautos will perfectkatartizō▸ [renew, revive] yousu he will confirm [you],stērizō▸ [strengthen, support] he will strengthen [you],sthenoō△▸ [give power, confirm] [and] he will establish [you].themelioō▸ [found, settle]
| Greek | English | Parsing |
|---|---|---|
| Ὁ | The | Article, nominative, singular |
| δὲ | now | Conjunction |
| θεὸς | God | Noun, nominative, singular |
| πάσης | of all | Adjective, genitive, singular |
| χάριτος | grace | Noun, genitive, singular |
| ὁ | the [one] | Article, nominative, singular |
| καλέσας | having called | Verb, aorist, active |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| εἰς | to | Preposition |
| τὴν | the | Article, accusative, singular |
| αἰώνιον | eternal | Adjective, accusative, singular |
| αὐτοῦ | of Him | Personal pronoun, genitive, singular |
| δόξαν | glory | Noun, accusative, singular |
| ἐν | in | Preposition |
| Χριστῷ | Christ | Noun, dative, singular |
| Ἰησοῦ, | Jesus | Noun, dative, singular |
| ὀλίγον | a little while | Adverb |
| παθόντας | [of you] having suffered | Verb, second aorist, active |
| αὐτὸς | He Himself | Personal pronoun, nominative, singular |
| καταρτίσει | will perfect | Verb, aorist, active |
| ὑμᾶς, | you | Personal pronoun, second person, accusative |
| στηρίξει, | he will confirm [you], | Verb, future, active |
| σθενώσει, | he will strengthen [you], | Verb, future, active |
| θεμελιώσει. | [and] he will establish [you]. | Verb, future, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And after you have suffered for a little while, the God of all grace, who has called you to His eternal glory in Christ, will Himself restore you, secure you, strengthen you, and establish you. |
| KJV | But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. |
| ASV | And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, establish, strengthen you. |
| YLT | And the God of all grace, who did call you to His age-during glory in Christ Jesus, having suffered a little, Himself make you perfect, establish, strengthen, settle [you]; |
| WEB | But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect, establish, strengthen, and settle you. |
| BBE | And after you have undergone pain for a little time, the God of all grace who has given you a part in his eternal glory through Christ Jesus, will himself give you strength and support, and make you complete in every good thing; |
Where the translations differ is in the rendering of key verbs — see How Translations Differ.
The sentence has a main clause with a participial phrase and a verb phrase that details God's actions, creating a clear structure of cause and effect.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbκαλέω
The sentence as the grammar sees it Open the tree ›
1 of 24 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 5:10
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 — Encouragement in Sufferinggenerated
1 Peter 5:10 is a message of hope for believers facing trials. Peter reminds them that their suffering is temporary and that God, the source of all grace, has called them to eternal glory through Christ. This assurance is meant to strengthen their faith as they endure challenges, similar to the encouragement found in other letters, such as Romans 8:18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 34:6–7 | Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness, |
| 2 | Psalm 86:5–15 | For You, O Lord, are kind and forgiving, rich in loving devotion to all who call on You. |
| 3 | Micah 7:18–19 | Who is a God like You, who pardons iniquity and passes over the transgression of the remnant of His inheritance— who does not retain His anger forever, because He delights in loving devotion? |
| 4 | Romans 5:20–21 | The law came in so that the trespass would increase; but where sin increased, grace increased all the more, |
| 5 | Romans 15:5–13 | Now may the God who gives endurance and encouragement grant you harmony with one another in Christ Jesus, |
The Treasury of Scripture Knowledge — 35 references, hung on the phrase they belong to
The Key Word — καταρτίζω, katartizōgenerated
The verb καταρτίζω is an aorist active optative, meaning 'to restore' or 'to perfect.' It suggests a complete action of mending or equipping, often used in contexts where something is made whole or fully prepared.
This word conveys the idea that God will not only restore believers but will also equip them for their journey ahead. It emphasizes God's active role in their spiritual growth and resilience.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'will Himself restore you, secure you, strengthen you, and establish you.' This aligns closely with the KJV's 'make you perfect, stablish, strengthen, settle you.'
Where the translations differ is in the nuances of the verbs. While the BSB and KJV focus on restoration and establishment, the ASV uses 'shall himself perfect, establish, strengthen you,' emphasizing the completeness of God's work.
Sentence Structuregenerated
The main verb is καλέσας, having called, which governs several phrases. The structure includes a participial phrase indicating the action of suffering, followed by a series of verbs that describe what God will do.
The phrase 'the God of all grace' serves as the subject, with multiple actions (restore, secure, strengthen, establish) that highlight God's comprehensive support for believers.
Septuagint Backgroundgenerated
The term χάρις appears in the Septuagint, often associated with God's favor and grace, reflecting His character as a provider and sustainer. It has roots in the Hebrew word for grace, חֵן, emphasizing unmerited favor.
In this context, Peter's use of χάρις connects to the broader biblical theme of God's grace being sufficient for His people, as seen in passages like Psalm 86:5.
In plain words — the whole versegenerated
1 Peter 5:10 reminds believers that after they have suffered for a short time, God will restore and strengthen them. This assurance comes from the God of all grace, who has called them to His eternal glory through Christ.
Frequently Asked Questionsgenerated
To restore means God will mend and make us whole again after our suffering, renewing our strength and purpose.
Peter acknowledges suffering as a part of the Christian experience, but he emphasizes that it is temporary and leads to a greater glory.
Eternal glory refers to the everlasting honor and presence with God that believers will experience in the future.
This verse reassures you that God is actively working in your life, promising to restore and strengthen you, which can provide hope and encouragement.
Reflection Questionsgenerated
- In what ways have I experienced God's restoration in my life?
- How can I support others who are suffering, as Peter encourages us to do?
- What does it mean to me that God has called me to His eternal glory?
- How can I remind myself of God's grace during difficult times?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, highlighting God's grace and the assurance of His support to believers.
"But the God of all grace," he says. [1 Peter 5:10] "Of all grace," he says, because He is good, and the giver of all good things.Early Church Fathers on 1 Peter 5 →
See how the beginning and the end of the epistle are the same. At the beginning Peter said that the Father has mercy on us through the Son and here he once again says that the Father has called us into his eternal glory through Jesus…Early Church Fathers on 1 Peter 5 →
But the God of all grace, who has called us to His eternal glory by Christ Jesus, after you have suffered a little while, will Himself restore, establish, strengthen, and settle you. To Him be glory and dominion forever and ever. Amen.Early Church Fathers on 1 Peter 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Peter 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the God of all grace,.... Who has riches of grace, an immense plenty of it in himself, has treasured up a fulness of grace in his Son; is the author of all the blessings of grace, of electing,
Read John Gill on 1 Peter 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.
Read Robert Jamieson on 1 Peter 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut the God of all grace; i.e. the author and giver of all grace, from whom ye have received what you have, and expect what you want. Who hath called us unto his eternal glory; that eternal glory whereof believers at the last day shall be made partakers, which is called God’ s glory, because it is that which he hath promised to them, and will at last put them in possession of: see ; and because they shall after a sort partake of the Divine glory which they behold. By Christ Jesus; for Christ’ s sake, as the meritorious cause of our effectual calling, and by him as the great Apostle of our profession, . Or, by Christ Jesus may refer to glory, Christ being the cause of their glorification as…
Read Matthew Poole on 1 Peter 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. Ver. 10. But the God of all grace] Thus the apostle divides his time between preaching and prayer, according to his own advice, Acts 6:4, and the practice of those ancient ministers, Deuteronomy 33:10.
Read John Trapp on 1 Peter 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Who hath called us unto his eternal glory.—The true reading is, who called you, not “us.” The moment of the call was that when St. Paul and the others first preached there. (See 1 Peter 1:12; 1 Peter 1:25, and Notes.) The God who now bestows all grace, by the giving of that grace calls us into glory. “The men of grace have found Glory begun below.” By Christ Jesus.—On the whole it seems best, with Tischendorf, to drop the name of Jesus out of the text: the title “Christ” will then stand between “the eternal glory,” which we possess “in Him” (not “by Christ Jesus,” as our version has it, but by virtue of our union with the Christ), and the immediate mention of suffering. In Him the two…
Read Charles John Ellicott on 1 Peter 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. But the God of all grace] The Fountain of infinite compassion, mercy, and goodness. Mohammed has conveyed this fine description of the Divine Being in the words with which he commences every surat or chapter of his Koran, two excepted; viz.; [ A r a b i c ] Bismillahi arrahmani arraheemi. Of which the best translation that can be given is that of the apostle, In the name of the God of all grace; the God who is the most merciful and the most compassionate, who is an exuberant Fountain of love and compassion to all his intelligent offspring. Who hath called us] By the preaching of the Gospel. Unto his eternal glory] To the infinite felicity of the heavenly state. By Christ Jesus]…
Read AdamClarke on 1 Peter 5 →CambridgeThe Cambridge Bible for Schools and Colleges10. But the God of all grace] Rather, as there is no implied contrast, “And the God of all grace.” The epithet, like “the God of all comfort,” in 2 Corinthians 1:3, implies that God is the Author and Giver of all grace that the child of God needs. In connexion with this attribute of God, there follows the fact that He had called those to whom the Apostle writes to nothing less than a share in His “eternal glory.” It may be noted, as bearing on the question as to the authorship of the Second Epistle, that the same description occurs there also (2 Peter 1:3). But this calling is “in Christ,” i.e not merely by Him as the instrument through whom the call came, but as being “in Him,” i.e. by…
Read Cambridge on 1 Peter 5 →Albert Barnes1798–1870Barnes' Notes on the BibleBut the God of all grace - The God who imparts all needful grace.
Read Albert Barnes on 1 Peter 5 →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
And after you have suffered for a little while, the God of all grace, who has called you to His eternal glory in Christ, will Himself restore you, secure you, strengthen you, and establish you.
But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect, establish, strengthen, and settle you.
And after you have suffered for a little while, the God of all grace, who has called you to His eternal glory in Christ Jesus, will Himself restore you, secure you, strengthen you, and establish you.
And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you.
Tyndale line
But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.
And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, establish, strengthen you.
And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, stablish, strengthen you.
But the God of all grace, who hath called us to his eternal glory by Christ Jesus, after ye have suffered a while, make you perfect, establish, strengthen, settle you .
And the God of all grace, which hath called vs vnto his eternall glory by Christ Iesus, after that ye haue suffered a litle, make you perfite, confirme, strengthen and stablish you.
Strictly literal
But the God of all grace who has called you to his eternal glory in Christ Jesus, when ye have suffered for a little while, himself shall make perfect, stablish, strengthen, ground:
And the God of all grace, who did call you to His age-during glory in Christ Jesus, having suffered a little, Himself make you perfect, establish, strengthen, settle [you];
And the God of all grace, who called you to His perpetual glory in Christ Jesus, having suffered a little, Himself make you perfect, establish, strengthen, settle [you];
After you suffer for a little while, the God of all grace, who called you to his eternal glory in Christ, will perfect you, establish you, and strengthen you.
From the Latin
But the God of all grace, who hath called us into his eternal glory in Christ Jesus, after you have suffered a little, will himself perfect you, and confirm you, and establish you.
Simplified
After you have suffered for a little while, the God of all grace who called you into his eternal glory in Christ, will himself restore you, support you, strengthen you, and give you a solid foundation.
And after you have undergone pain for a little time, the God of all grace who has given you a part in his eternal glory through Christ Jesus, will himself give you strength and support, and make you complete in every good thing;
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.
Deus autem omnis gratiæ, qui vocavit nos in æternam suam gloriam in Christo Jesu, modicum passos ipse perficiet, confirmabit, solidabitque.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܠܗܐ ܕܝܢ ܕܛܝܒܘܬܐ ܗܘ ܕܩܪܢ ܠܫܘܒܚܗ ܕܠܥܠܡ ܒܝܕ ܝܫܘܥ ܡܫܝܚܐ ܗܘ ܕܝܗܒ ܠܢ ܕܟܕ ܢܣܝܒܪ ܗܠܝܢ ܐܘܠܨܢܐ ܙܥܘܪܐ ܕܢܬܚܝܠ ܘܢܫܬܪܪ ܘܢܬܩܝܡ ܒܗ ܠܥܠܡ
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.
Ὁ δὲ θεὸς πάσης χάριτος ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ — ὀλίγον παθόντας αὐτὸς καταρτίσει — στηρίξει, σθενώσει, θεμελιώσει.
The standard critical text of the New Testament.
Ὁ δὲ θεὸς πάσης χάριτος ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ Ἰησοῦ, ὀλίγον παθόντας αὐτὸς καταρτίσει — στηρίξει, σθενώσει, θεμελιώσει.
The previous edition, still widely cited.
Ὁ δὲ θεὸς πάσης χάριτος ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ — ὀλίγον παθόντας αὐτὸς καταρτίσει — στηρίξει, σθενώσει, θεμελιώσει.
The Society of Biblical Literature edition, freely licensed.
Ὁ δὲ θεὸς πάσης χάριτος ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ — ὀλίγον παθόντας αὐτὸς καταρτίσει — στηρίξει, σθενώσει, —
The edition that turned scholarship toward the earliest manuscripts.
Ὁ δὲ θεὸς πάσης χάριτος ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ Ἰησοῦ, ὀλίγον παθόντας αὐτὸς καταρτίσει — στηρίξει, σθενώσει, —
An independent critical text built from the oldest witnesses then known.
Ὁ δὲ θεὸς πάσης χάριτος ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ — ὀλίγον παθόντας αὐτὸς καταρτίσει — στηρίξει, σθενώσει, θεμελιώσει.
A recent critical edition following documentary evidence closely.
Ὁ δὲ θεὸς πάσης χάριτος ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ Ἰησοῦ, ὀλίγον παθόντας αὐτὸς — ὑμᾶς, στηρίξει, σθενώσει, θεμελιώσει.
The reading of the majority of surviving manuscripts.
Ὁ δὲ θεὸς πάσης χάριτος ὁ καλέσας — εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ Ἰησοῦ, ὀλίγον παθόντας αὐτὸς — ὑμᾶς, — — —
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 |
|---|---|---|
| ὑμᾶς you | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| Ἰησοῦ, Jesus | NA27, Treg, TR, Byz | NA28, SBL, WH, Tyn |
| καταρτίσει will perfect | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ὑμᾶς, you | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| στηρίξει, he will confirm [you], | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| σθενώσει, he will strengthen [you], | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| θεμελιώσει. [and] he will establish [you]. | NA28, NA27, Tyn, SBL, Byz | WH, Treg, TR |
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 5:10
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The 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
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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-GSF — Adjective · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
A-GSF Part of Speech: Adjective Case: Genitive Number: Singular Gender: Feminine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word χάρις (*charis*) means grace or favor and is derived from the concept of graciousness. It encompasses both the objective aspect of beauty and charm, as well as the subjective experience of kindness and gratitude. In the New Testament, it frequently refers to divine grace, emphasizing its free and universal nature, and is used in various contexts, such as expressions of thanks and the influence of grace on the heart.
THERE has often been occasion to observe the manner in which Greek words taken up into Christian use are glorified and transformed, seeming to have waited for this adoption of them, to come to their full rights, and to reveal all the depth and the riches of meaning which they contained, or might be made to contain. Xdpisis one of these. It is hardly too much to say that the Greek mind has in no word uttered itself and all that was at its heart more distinctly than in this; so that it will abundantly repay ὃ xtvu. SYNONYMS OF THE NEW TESTAMENT. 167 our pains to trace briefly the steps by which it came to its highest honours. Χάρις, connected with χαίρειν, is first of all that property in a thing which causes it to give joy to the hearers or beholders of it, as Plutarch (Phil. cum Prine. 3) has rightly explained it, χαρᾶς yap οὐξὲν οὕτως γονιμόν ἐστιν ὡς χάρις (cf. Pott. Etym. Forsch.…
Read the full entry →χάρις, -ἰτος, ace. χάριν, and twice in LT Tr WH the rarer form χάριτα (Acts xxiv. 27; Jude 4) which is also poetic (cf. Bitm. Ausf. Spr. i. 8.44 Anm.1; [WH. App. 157; B. 13 (12)]), ace. plur. χάριτας (Acts xxiv. 27 RG), ἡ, (χαίρω), fr. Hom. down, Hebr. jM, grace; i.e. 1. prop. that which affords joy, pleasure, delight, sweetness, charm, loveliness : grace of speech (Eccl. x. 12; Sir. xxi. 16; xxxvii. 21; Hom. Od. 8,175; τῶν λόγων, Dem. 51, 9; 1419, 16; χάριτες μωρῶν, verbal pleasantries which the foolish affect in order to ingratiate themseives, Sir. xx. 13), λόγοι χάριτος (gen. of quality), Lk. iv. 22; χάριν διδόναι τοῖς ἀκούουσινν Eph. ἵν 29; ἐν χάριτι, with grace [the subst. ἅλας being added; see Bp. Lghtft.], Col. iv. 6. 2. good-will, lovingkindness, favor: ina broad sense, χάρις mapa τινι, Lk. ii. 52; ἔχειν χάριν πρός twa, to have favor with one, Acts ii. 47; χάρις ἐναντίον τινός…
Read the full entry →χάρις. The utmost we can attempt with this important word is to illustrate some of its meanings from our sources with the view of showing how readily it lent itself to the deeper Christian implications involved in its NT use. I. *‘grace,” ‘‘ graciousness”: OG/S 383° (Commagene rescript—mid. i/B.C.) ἔργα χάριτος ἰδίας : cf Lk 42%. 2, ‘‘favour’’: P Leid Di™ (B.c. 162-161) (=I. p. 25, UPZ i. p. 231) περὶ μὲν οὖν τούτων δοῖ σοι ὁ Σάραπις kal ἡ Ἶσις ἐπαφροδισί[α]ν χάριν μορφὴν πρὸς τὸν βασιλέα καὶ τὴν βασίλισσαν, similarly 76, ΚΚ1ῦ (c. B.c. 99) (=I. p. 52), P Lips I. τος (1i/i B.c.) χάριν σοι ἔχω ἐφ᾽ als γράφεις ἐπι[σ]τολαῖς, and 76.24, BGU I. 192 (A.p. 135) ἠξίου προσφυγεῖν TH χάριτι τοῦ θεοῦ ἐπιφανεστάτου Αὐτοκράτορος, 2d. IV. 1085° (time of Marcus) κατὰ τὴν χάριν τοῦ θεοῦ Aid[(Jov ᾿Αντων[εἸίνου δύνονται ἔχειν τὸν τάφον, P Grenf II. 684 (A.D. 247) ὁμολογῶ χαρίζεσθ[αι] σοὶ χάριτι ἀναφαιρέτῳ…
Read the full entry →χάρις (charis) — grace.
χάρις [ᾰ], ἡ,
genitive χάρῐτος: accusative χάριν [ῑ in arsi, [Refs 8th c.BC+], etc.; also χάριτα [Refs 5th c.BC+]; dative χάρισι, χαρίτεσσι, [Refs 8th c.BC+]: (χαίρω):—grace:
I. in objective sense, outward grace or fauour, beauty, properly of persons or their portraits, θεσπεσίην δ᾽ ἄρα τῷ γε χάριν κατεχεύατ᾽ Ἀθήνη [Refs 8th c.BC+]: plural, graces, κάλλεϊ καὶ χάρισι στίλβων [Refs 8th c.BC+]gracefully, [Refs 5th c.BC+] of ear-rings, [Refs 8th c.BC+]; of works, ἔργοισι χάριν καὶ κῦδος ὀπάζει [Refs 8th c.BC+]; of words, οὔ οἱ χ. ἀμφιπεριστέφεται ἐπέεσσιν [Refs]; πλείστη δὲ χ. κατὰ μέτρον ἰούσης [γλώσσης] [Refs 8th c.BC+]
χάρις
charis
from 5463; graciousness (as gratifying), of manner or act (abstract or
concrete; literal, figurative or spiritual; especially the divine
influence upon the heart, and its reflection in the life; including
gratitude):--acceptable, benefit, favour, gift, grace(- ious), joy,
liberality, pleasure, thank(-s, -worthy).
see GREEK for 5463
χάρις, ιτος, ἡ
n.f.
grace, favor, kindness
χάρις charis 155x
pleasing show, charm; beauty, gracefulness; a pleasing circumstance, matter of approval, 1 Pet. 2:19, 20; kindly bearing, graciousness, Lk. 4:22; a beneficial opportunity, benefit, 2 Cor. 1:15; Eph. 4:29; a charitable act, generous gift, 1 Cor. 16:3; 2 Cor. 8:4, 6; an act of favor, Acts 25:3; favor, acceptance, Lk. 1:30, 52; Acts 2:47; 7:10, 46; free favor, free gift, grace,
χάρις χά^ρις, ιος, ἡ, χαίρω Grace, Lat. gratia:
outward grace or favour (as we say well or ill favoured), grace, loveliness, Hom., etc.; τῷγε χάριν κατεχεύατ᾽ Ἀθήνη over him Athena shed grace, Od.; of persons, pl. graces, charms, id. Od., etc.:—more rarely of things, ἔργοισι χάριν καὶ κῦδος ὀπάζειν id. Od.; ἡ τῶν λόγων χ. Dem.
grace or favour felt, whether on the part of the Doer or the Receiver:
on the part of the Doer, grace, graciousness, kindness, goodwill, τινός for or towards one, Hes., Thuc., etc.
on the part of the Receiver, the sense of favour received, thankfulness, thanks, gratitude, Il.; τινός for a thing, οὐδέ τίς ἐστι χάρις μετόπισθ᾽ εὐεργέων Od.; c. inf., οὔ τις χάρις ἦεν μάρνασθαι one has no thanks for fighting, Il.; χάριν εἰδέναι τινί to acknowledge a sense of favour, feel…
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
gras:
1. The Word Charis:
In the English New Testament the word "grace" is always a translation of (charis), a word that occurs in the Greek text something over 170 times (the reading is uncertain in places). In secular Greek of all periods it is also a very common word, and in both Biblical and secular Greek it is used with far more meanings than can be represented by any one term in English Primarily
Grace
(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God’s forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15;
Favor, mercy. Divine grace is the free and undeserved love and favor of God towards man as a sinner, especially as exhibited in the plan of redemption through Jesus Christ, Joh 1:17 3:16 Ro 3:24-26. It is only by the free grace of god that we embrace the offers of mercy, and appropriate to ourselves the blessings graciously purchased by redeeming blood.
The "GRACE OF GOD," spontaneous, unmerited, self-directed, and almighty, is the source of the whole scheme of redemption, Ro 11:6 2Ti 1:9. With it are united "the grace of our Lord Jesus Christ," who gave himself for sinners; and that of "the Spirit of grace," by whom alone the grace offered by the Father and purchased by the…
155 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 155 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 60 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τὰ παιδία καὶ οἱ ἐν οἴκωι πάντες. περὶ ὧν ἂν αἱρῆσθε γράφετέ μοι. χάριν σοι ἔχω ἐφʼ αἷς γράφεις ἐπιστολαῖς. ὅταν ἡμῖν γράψῃς ἔνψυχόν τι λαμβάνω· ἐπισκοπεῖται ὑμᾶς
πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω χάριτος πρεπούσης ἐπιτεύξεσθε.
μου δουκὸς ἀνενέγκῃς, αὐτοῦ γάρ ἐστιν τοὺς τὰ τοιαῦτα τολμοῦντας ἐκδικεῖν, καὶ τούτου τυχὼν χάριτά σοι ὁμολογήσω, κύριε. διευτύχει. Αὐρήλιος Σακαῶν ἐπιδέδωκα. Αὐρήλιος Δημήτριος ἔγραψα ὑπὲρ αὐτοῦ ἀγραμμάτου. ὑπατείας
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
καλέω is a Greek verb meaning 'to call' or 'to summon.' It encompasses a range of uses, including inviting someone to a meal or event, calling someone by name, and metaphorically inviting people to partake in spiritual blessings. The New Testament frequently employs this term, notably in Matthew and Romans. Notably, Liddell-Scott mentions its use in legal contexts, which is not highlighted in other entries.
καλέω, -@; impf. ἐκάλουν; fut. καλέσω (W. § 13, 3c.); 1 aor. ἐκάλεσα; pi. κέκληκα; Pass., pres. καλοῦμαι; pf. 3 pers. sing. κέκληται (1 Co. vii. 18 LT Tr WH; [Rev. xix. 13 L T Tr WH)), ptep. κεκλημένος ; 1 aor. ἐκλήθην ; 1 fut. κληθήσομαι ; [fr. Hom. down]; Hebr. xp; Lat. voco; i. e. 1. to call (Germ. rufen τὰ βοάω, fin.]) ; a. to call aloud, utter in a loud voice: ἄχρις οὗ τὸ σήμερον καλεῖται, as long as the word ‘to-day’ is called out or proclaimed, Heb. iii. 13; τινά, to call one to approach or stand before one, Mt. xx. 8; xxii. 3 (where εἰς τοὺς γάμους seems to belong to τοὺς κεκλημένους) : Mt. xxv. 14; [Mk. iii. 31 LT Tr WH]; Lk. xix. 13; τὰ ἴδια πρόβατα κατ᾽ ὄνομα, his own sheep each by its name, Jn. x. 3 (where LT Tr WH φωνεῖ); used of Christ, calling certain persons to be his disciples and constant companions, Mt. iv. 21 (note what precedes in 19: δεῦτε ὀπίσω pov); Mk. i. 20; to…
Read the full entry →καλέω. For this verb = ‘‘summon,” “invite,” as in Mt 22° a/., see P Oxy XII. 1487" (iv/A.D.) καλῖ σε Θέων vids ᾿Ωριγένους εἰς τοὺς γάμους THs ἀδελφῆς ἑαυτοῦ ἐν τῇ αὔριον, and similarly 26. 14861 (iv/A.p.). In both instances it is noticeable that καλῖ takes the place of the earlier ἐρωτᾷ, cf. 73. 1484, 1485. See also P Hamb I. 295 (A.D. 89) κληθέντων τινῶν . καὶ μὴ ὑπακουσάντων. The participle is common = “‘called,’’ ‘‘named,”’ as in Lk 7 a/., e.g. P Petr 11. 4531 20 (B.C. 246) els φρούριον τὸ καλούμενον [ΠΠἸοσιδέον, Osty , καλος 1210 (Roman) Πασήμιο(ς) ΠΠκῶτο(ς) καλ(ούμενος), BGU I. 3497 (A.D. 313) ἐν κλήρῳ καλουμένου (1. — évw) ᾿Αφρικιανός and P Oxy X. 12737 (A.D. 260) περιτραχήλιον μανιάκην,. καλούμενον, ‘a necklace of the kind called maniaces’’ (Edd.). With the usage in Gal 115 we may compare CP Herm I. 251-7’ Αντωνῖνος κληθήσεται and 24. 261: εἰ δοκεῖ σίοι] κληθῆναι... αὐτούς, where…
Read the full entry →καλέω (kaleō) — to call: call.
κᾰλέω,
Aeolic dialect κάλημι (which see), Epic dialect infinitive καλήμεναι [Refs 8th c.BC+]: Ionic dialect imperfect καλέεσκον [Refs]; 3rd.pers. singular κάλεσκε [Refs 3rd c.BC+]: future, Ionic dialect καλέω [Refs 8th c.BC+], Attic dialect καλῶ [LXX+5th c.BC+]aorist 1 subjunctive): aorist 1 ἐκάλεσα, Epic dialect ἐκάλεσσα, κάλεσσα, [Refs 8th c.BC+] (late Epic dialect ἔκλησα [Refs 2nd c.BC+]: perfect κέκληκα [Refs 5th c.BC+]:—middle, Attic dialect future καλοῦμαι [Refs 5th c.BC+]; later καλέσομαι (ἐκ-, ἐπι-) uncertain reading in [Refs 4th c.BC+]: aorist 1 ἐκαλεσάμην [Refs 5th c.BC+]; Epic dialect καλεσσάμην [Refs 8th c.BC+]:—passive, future κεκλήσομαι [LXX+8th c.BC+]: aorist ἐκλήθην [Refs 7th c.BC+]perfect κέκλημαι, Epic dialect 3rd.pers. plural κεκλήαται [Refs 3rd c.BC+], Ionic dialect κεκλέαται [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural…
Read the full entry →καλέω
kaleo
akin to the base of 2753; to "call" (properly, aloud, but used in a
variety of applications, directly or otherwise):--bid, call (forth),
(whose, whose sur-)name (was (called)).
see GREEK for 2753
καλέω
v.
I call, invite, name
καλέω kaleō 148x
to call, call to, Jn. 10:3; to call into one’s presence, send for a person, Mt. 2:7; to summon, Mt. 2:15; 25:14; to invite, Mt. 22:9; to call to the performance of a certain thing, Mt. 9:13; Heb. 11:8; to call to a participation in the privileges of the Gospel, Rom. 8:30; 9:24; 1 Cor. 1:9; 7:18; to call to an office or dignity, Heb. 5:4; to name, style, Read the full entry →
καλέω καλέσω is aor1 subj. to call, summon, Hom., etc.: Mid. to call to oneself, id. Hom.
to call to a repast, to invite, Od.; κ. ἐπὶ δεῖπνον Hdt., Xen.; κληθέντες πρός τινα invited to his house, Dem.
to call on, invoke, τοὺς θεούς Hdt., attic; so in Mid., Aesch., etc.:—but ἀράς, ἅς σοι καλοῦμαι curses, which I call down on thee, Soph.:—in Pass., of the god, to be invoked, Aesch.
as law-term, of the judge, to cite or summon before the court, Ar., Dem.; πρὶν τὴν ἐμὴν [δίκην] καλεῖσθαι before it is called on, Ar.
of the plaintiff, in Mid., καλεῖσθαί τινα to sue at law, Lat. vocare in jus, id. Ar., etc.
to call by name, to call, name, Il., Trag.:— ὄνομα καλεῖν τινά to call him a name (i. e. by name), Od.; so, without ὄνομα, τί νιν καλοῦσα τύχοιμ᾽ ἄν; Aesch.:—Pass., τύμβωι δ᾽…
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
147 occurrences in the New Testament, rendered 45 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 148 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 254 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ ἀρτάβαι με ὄρνιθας
ὅλης τῆς γῆς· νότου γῆ Πατοῦτος τοῦ Ψεμμώνθου βορρᾶ γῆ Φαμούνιος ἀπηλιώτου κοιλὰς διῶρυξ καλούμενος πλα … Παθύρεως λιβὸς ὄρος ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Εὔνους Ἀσκληπιάδου
αὐτῇ … … ὡς ἐτῶν τριάκοντα τριῶν οὐλὴ … μηδὲν τὴν Ἀθηνάριον μηδὲν … καλεῖν μηδὲν καλέσειν τῶι Φιλιππωι … … πωαι ἐπεγράφη α … π … … ἑαυτῆς
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-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative 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 .
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 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 1,766 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 →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
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
The Greek word αἰώνιος (iōnios) means eternal or everlasting, derived from αἰών (aiōn), which refers to an age or period. It encompasses concepts of both timelessness and perpetual duration, often used in contexts like life, salvation, and divine promises. Notably, it appears in passages such as Romans 16:26 and Hebrews 9:12. The lexicons generally agree on its meaning, with no significant disagreements noted.
αἰώνιος, -ov, and (in 2 Th. ii. 16; Heb. ix. 12; Num. xxv. 13; Plat. Tim. p. 38 b. [see below]; Diod. i. 1; [ef. WH. App. p. 157; W. 69 (67); B. 26 (23)]) -os, -a, τον, (αἰών); 1. without beginning or end, thal which always has been and always will be: θεὸς, Ro. xvi. 26, (ὁ μόνος αἰώνιος, 2 Mace. i. 25); πνεῦμα, Heb. ix. 14. 2: without beginning: χρόνοις αἰωνίοις, Ro. xvi. 253 πρὸ χρόνων αἰωνίων, 2 Tim. i. 9; Tit. i. 2; εὐαγγέλιον a σοβροὶ whose subject-matter is eternal, i. e. the saving purpose of God adopted from eternity, Rev. xiv. 6. 3. withoul end, never to cease, everlasting: 2 Co. iv. 18 (opp. to πρόσκαιρος) ; αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life, Philem. 15; βάρος d0éns, 2 Co. iv. 17; βασιλεία, 2 Pet. i. 11; δόξα, 2 Tim. ii. 10; 1 Pet. v.10; ζωή (see ζωή, 2 b.); κληρονομία, Heb. ix. 15; λύτρωσις, Heb. ix. 12; παράκλησις, 2 Th. ii. 16…
Read the full entry →αἰώνιος (aiōnios) — eternal.
αἰώνιος, ον,
also α, ον [NT+5th c.BC+]:— lasting for an age (αἰών 11), perpetual, eternal (but distinct from ἀΐδιος, [Refs 5th c.BC+]; κακά, δεινά, [NT+5th c.BC+]; αἰ. διαθήκη, νόμιμον, πρόσταγμα, [LXX+NT+3rd c.AD+]; κόλασις [NT+6th c.AD+]
2. holding an office or title for life, perpetual, γυμνασίαρχος[Refs]
3. = Latin saecularis, [Refs 2nd c.AD+]
4. adverb -ίως eternally, νοῦς ἀκίνητος αἰ. πάντα ὤν[Refs 5th c.AD+]; perpetually, μισεῖν [Refs 5th c.BC+]
5. αἰώνιον, τό, ={ἀείζωον τὸ μέγα}, Ps.-[Refs 1st c.AD+]
αἰώνιος
aionios
from 165; perpetual (also used of past time, or past and future as
well):--eternal, for ever, everlasting, world (began).
see GREEK for 165
αἰώνιος, ία, ιον
Adj
eternal, unending
αἰώνιος aiōnios 71x
indeterminate as to duration, eternal, everlasting
αἰώνιος lasting for an age (αἰών 3), Plat.: ever-lasting, eternal, id. Plat.
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
e-tur'-nal (`olam; aionios, from aion):
The word "eternal" is of very varying import, both in the Scriptures and out of them.
1. `Olam:
In the Old Testament, the Hebrew word `olam is used for "eternity," sometimes in the sense of unlimited duration, sometimes in the sense of a cycle or an age, and sometimes, in later Hebrew, in the signification of world. The Hebrew `olam has, for its proper New Testament equivalent, aion, as signifying either time of particular duration, or the unending duration of time in general. Only, the Hebrew term primarily signified unlimited time, and only in a secondary sense represented a definite or specific period. Both the Hebrew and the Greek terms signify the world itself, as it moves in time.
2. Aion, Aionios:
In the New Testament, aion and aionios are often used with the meaning "eternal," in the predominant sense of futurity. The word aion primarily…
69 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 71 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 99 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.
ἀλλὰ μὴ μόνον ἑαυτοῦ καταμαρτυρείτω, ἀλλὰ καὶ ὑπὸ τοῦ θεοῦ καταδικασθεὶς αἰωνίαν καὶ βεβαιοτάτην ὑπομενέτω δουλείαν κελεύοντος τό τε οὖς τρυπᾶσθαι, ἵνα μὴ παραδέξηται λόγους ἀρετῆς, καὶ δουλεύειν τὸν αἰῶνα τῷ νῷ καὶ τῇ αἰσθήσει, κακοῖς καὶ ἀνηλεέσι…
προεδήλου τε τὸ γένος τὸ αὐτῶν εἰς ἔθνη πολλὰ καὶ πλοῦτον ἐπιδώσειν, καὶ μνήμην αἰώνιον αὐτῶν ἔσεσθαι τοῖς γενάρχαις, τήν τε Χαναναίαν ὅπλοις κατακτησαμένους ζηλωτοὺς ἔσεσθαι πᾶσιν ἀνθρώποις.
ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾖ ἐστιν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν: εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία,…
ἐπαρχίαν ἀγαθῶν πεπληρῶσθαι, μάλιστα συντηροῦντός σου τοὺς γεωργοῦντας τὴν δημοσίαν γῆν τοῦ κυρίου ἡμῶν αἰωνίου ἀηττήτου Αὐτοκράτορος Μάρκου Αὐρηλίου Σευήρου Ἀντωνίνου καὶ πάσης κακίας ὑπό σου ἐκκοπείσης. καὶ γὰρ
r Κλαυδίου Συρίωνος αἰωνίου γυμνασιάρχου τῆς λαμπροτάτης πόλεως τῶν Ἀλεξανδρέων καὶ ὡς χρηματίζει διὰ Ἀρχωνᾶ φροντιστοῦ τῶν περὶ
Εὐδαίμων Ἡρωνίνῳ τῷ φιλτάτῳ χαίρειν. ἔπεμψά σοι σήμερον διὰ Κάρβωνος ὀνηλάτου κτηνῶν τεσσάρων καὶ Ἀιώνιος ὀνηλάτου κτηνῶν πέντε ἐπὶ τὸ αὐτὸ θ σὺν διχώροις ιϛ ἁπλᾶ μονόχωρα λβ ἐξ
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-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
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
δόξα, transliterated as doxa, is a feminine noun meaning glory, honor, or reputation. It encompasses both the good opinion held about someone and the visible splendor associated with divine presence. In the New Testament, it often refers to the glory of God or the honor due to Him, appearing in verses like Luke 14:10 and Romans 2:7. The word is derived from the root of δοκέω, which relates to opinion or judgment.
δόξα, -ης, ἡ
(< δοκέω),
[in LXX very freq. for כָּבוֹד, also for הוֹד ,תִּפְאֶרֶת, etc., 25 words in all ;]
in cl.,
expectation, judgment, opinion (IV Mac 5:18).
δόξα, -ης, ἡ, (δοκέω), [fr. Hom. down], Sept. most freq. for 7/33, several times for ΤΊ, 177, ete. ; I. opinion, judgment, view: in this sense very often in prof. writ.; but in the Bible only in 4 Mace. ν. 17 (18). II. opinion, estimate, whether good or bad, concerning some one; but (like the Lat. existimatio) in prof. writ. generally, in the saered writ. always, good opinion concerning one, and as resulting from that, praise, honor, glory: Lk. xiv. 10; Heb. iii. 3; 1 Pet. v. 4; opp. to ἀτιμία, 2 Co. vi. 8; opp. to αἰσχύνη, Phil. iii. 19; joined with τιμή, Ro. ii. 7,10; 1 Pet. i. 7; 2 Pet.i.17; δόξα τινός, praise or honor coming to some one, Lk. ii. 32; Eph. iii. 13; coming from some one, Jn. viii. 54; xii. 43; τῶν ἀνθρώπων, τοῦ θεοῦ, Jn. xii. 43 ; Ro. iii. 23 ; persons whose excellence is to redound to the glory of others are called their δόξα: thus, ὑμεῖς ἐστε ἡ δόξα ἡμῶν, 1 Th. ii.…
Read the full entry →δόξα. In the account of a popular demonstration at Oxyrhynchus, P Oxy I. 41 (iii/iv a.p.), the prytanis is hailed as δόξα πόλεω[ς. Deissmann (He/lentsterung αἰ. Semitischen Monotheismus, p. 165 f.) throws out the suggestion that the word may originally have had a “realistic” meaning in the ordinary Grk of the day, and cites as a partial parallel its use as a name for women and ships (cf. F. Bechtel, Dée attéschen translator of Num 2518 was the first to coin it no one can say. | Frawennamen (1902), p. 132). The plur. δόξαι occurs in the
δόξα (doxa) — glory.
δόξᾰ, ἡ,
(δοκέω, δέκομαι) expectation, οὐδ᾽ ἀπὸ δόξης not otherwise than one expects, [Refs 8th c.BC+]; ἐν δόξᾳ θέμενος εὖχος hoping for.., [Refs 5th c.BC+]; δόξαν παρέχειν τινὶ μὴ ποιήσεσθαι.. to make one expect that.., [Refs 5th c.BC+]; δόξαν παρέχεσθαί τινι ὡς.., with participle, [Refs 5th c.BC+]; ἀπὸ τῆς δ. πεσέειν, = Latin spe excidere, [Refs 5th c.BC+]
II. after [Refs 8th c.BC+], notion, opinion, judgement, whether well grounded or not, βροτῶν δόξαι [Refs 5th c.BC+]; κατά γε τὴν ἐμήν, with or without δόξαν, [Refs 5th c.BC+]; opposed to νόησις, [Refs 5th c.BC+]; ἀληθεῖ δόξῃ δοξασταί capable of being subjects of true opinion, [Refs 4th c.BC+]; κύριαι δ. philosophical maxims, title of work by Epicurus, [Refs 1st…
δόξα
doxa
from the base of 1380; glory (as very apparent), in a wide application
(literal or figurative, objective or subjective):--dignity,
glory(-ious), honour, praise, worship.
see GREEK for 1380
δόξα, ης, ἡ
n.f.
honor, renown, glory splendor
δόξα doxa 166x
pr. a seeming; appearance; a notion, imagination, opinion; the opinion which obtains respecting one; reputation, credit, honor, glory; in NT honorable consideration, Lk. 14:10; praise, glorification, honor, Jn. 5:41, 44; Rom. 4:20; 15:7; dignity, majesty, Rom. 1:23; 2 Cor. 3:7; a glorious manifestation, glorious working, Jn. 11:40; 2 Pet. 1:3; pl. dignitaries, 2 Pet. 2:10; Jude 8; glorification in a future state of bliss, Read the full entry →
δόξα δόξα, ης, ἡ, ndoc h_hs fem δοκέω a notion, true or false: and so,
expectation, ἀπὸ δόξης otherwise than one expects, Hom.; παρὰ δόξαν ἤ . . Hdt.; opp. to κατὰ δόξαν, Plat., etc.; ἀπὸ δόξης πεσέειν, Lat. spe excidere, Hdt.; δόξαν παρέχειν τινί to make one expect that, c. inf., Xen.
an opinion, judgment, Pind., attic
like δόκησις, a mere opinion, conjecture, Aesch., etc.; δόξῃ ἐπίστασθαι to imagine, suppose (but wrongly), Hdt.:—also, a fancy, vision, dream, Aesch., Eur.
the opinion which others have of one, estimation, reputation, credit, honour, glory, Lat. existimatio, Solon., Aesch., etc.; δόξαν φέρεσθαι, ἔχειν Thuc., etc.; τινός for a thing, Eur.:—rarely of ill repute, Dem.
the estimate popularly formed of a thing, id. Dem.
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
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law
167 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 166 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 211 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.
ὀλίγας ἐὰν δοκῇ σοι πέμψαι τὸ ἀπόχυμα Ἰσᾶτος καὶ παραλάβωμεν τὸ ἐλάδιον λοιπὸν ἐὰν δόξῃ σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον
Ἐλουρᾶν τὸν βασιλικὸν διαδέχεσθαι τὴν στρατηγείαν Ἐράσου ἐξ ἐπιστολῆς τοῦ κρατίστου ἡγεμόνος. ἐάν συ δόξῃ πέμψαι αὐτῷ ἐλᾶς ἀρτάβην α καὶ ἰχθύδιον ἐπεὶ χρείαν αὐτοῦ ἔχομεν. πέμψεις ἡμῖν εἰς
καὶ τὸν Πεκῦσιν καταφρονεῖν μου τῆς ἡλικίας, ἐπὶ σὲ κατέφυγον καὶ ἀξιῶ, ἐάν σοι δόξῃ, μεταπέμψασθαι τὸν Πεκῦσιν, ἵνα δυνηθῶ ἐκ τῆς σῆς βοηθείας κομίσασθαι τὸ ἴδιον καὶ ἀπὸ
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 →
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-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative 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 Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 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 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
ὀλίγος is an adjective meaning few, little, or small, often used in contrast to πολύς (many). It can refer to number, quantity, size, or duration, and appears in various contexts in the New Testament, such as Matthew 9:37 and 1 Peter 5:12. The word can also function adverbially, indicating a brief time or small extent.
ὀλίγος, -η, -ον
(on οὐχ ὁλ., v. infr.),
[in LXX chiefly for מְעַט;]
of number, quantity, size, few, little, small, slight: Mt 9:37 15:34, Mk 6:5 8:7, Lk 10:2 12:48 (sc. πληγάς, opp. to πολλάς), I Ti 5:23, He 12:10, Re 3:4 12:12; οὐκ ὀ. (in the best uncials written οὐκ ὀ.; v. WH, App., 143; M, Pr., 44; Thackeray, Gr., 126 f.), Ac 12:18 14:28 15:2 (c. gen. part.) Ac 17:4, 12 19:23, 24 27:20; pl., absol.,
ὀλίγος, τη, τον, [on its occasional aspiration (od.) see WH. App. p. 143; Tdf. Proleg. pp. 91,106; Scrivener, Introd. p. 565, and reff. 5. v. ov init.], Sept. for on, [fr. Hom. down], little, small, few, of number, multitude, quantity, or size: joined to nouns [ef. W. § 20, 1 b. note; B. § 125, 6], Mt. ix. 37; xv. 34; Mk. vi.5; viii. 7; Lk. X. 2; xii. 48 (ὀλίγας se. πληγάς [cf. B. § 134, 6; W. § 32, 5, esp. § 64,4], opp. to πολλαί, 47); Acts xix. 24; 1 Tim. vy. 23; Heb. xii.10; Jas. 111.5 RG; 1 Pet. iii. 20 RG; Rey. iii. 4; of time, short: χρόνος, Acts xiv. 28; καιρός, Rev. xii. 12; of degree or intensity, light, slight: τάραχος, Acts xii. 18; xix. 23; στάσις, xv. 2; χειμών, xxvii. 20. plur. w. a partitive gen.: γυναικῶν, Acts xvii. 4; ἀνδρῶν, ib. 12. ὀλίγοι, absol.: Mt. vii. 14; xx. 16; ΓΤ WH om. Tr br. the cl.]; xxii. 14; Lk. xiii. 23; 1 Pet. iii. 20 LT Tr WH; neut. sing.: Lk. vii.…
Read the full entry →ὀλίγος. The following are exx. of the varied uses of this common adj. with reference to (1) ¢¢me, as in Ac 1428, P Petr II. 40(a)4 (iii/B.c.) (= Witkowski*, p. 41) ἀνδρίζεσθε, ὀλίγος yap χρόνος ὑμῖν ἐστιν, P Fay 1231 (c. A.D. 100) ἡμέρας ὀλίγας, (2) xumber, as in Mt 957, P Ryl 11. 130! (A.D. 31) οὐκ ὀλίγην ἐλᾶν, ‘Ca quantity of olives,” and (3) degree, as in
ὀλίγος (oligos) — little/few.
ὀλίγος [ῐ], η, ον,
later ὀλίος (which see), of Size, little, small, frequently in [Refs 8th c.BC+]; ὀλίγῃ ὀπί with small, low voice, [Refs]; of stature,[Refs 3rd c.BC+]; of Space, ὀ. χῶρος [Refs 8th c.BC+]; of Time, χρόνος [Refs 5th c.BC+]
2. sometimes in a sense between that of Size and Quantity, ὀ. δόσις [Refs 8th c.BC+]not copious, [Refs 5th c.BC+]; ὑποστάσιες ὀλίγαι slight sediments, [Refs]; ὀ. καὶ οὐδέν little or nothing, [Refs 5th c.BC+]
3. of Degree, ὀ. καὶ μέγας of low and high degree, [Refs 7th c.BC+]
4. weak, ἀθυμοτέρη καὶ ὀλιγωτέρη φύσις [Refs 5th c.BC+]
II. of Number, few, or of Quantity, little, not in [Refs 8th c.BC+], frequently in Attic dialect, [Refs 5th c.BC+], but rare in Trag., as ὀλίγα κακά [Refs 5th…
ὀλίγος
oligos
of uncertain affinity; puny (in extent, degree, number, duration or
value); especially neuter (adverbially) somewhat:--+ almost,
brief(-ly), few, (a) little, + long, a season, short, small, a while.
ὀλίγος, η, ον
Adj & Adv.
small, brief, few, soon
ὀλίγος oligos 40x
little, small, in number, etc.; pl. few, Mt. 7:14; 9:37; 20:16; Lk. 13:23; δι’ ὀλίγων, i.e. λόγων, in a few words, briefly, 1 Pet. 5:12; little in time, short, brief, Acts 14:28; Rev. 12:12; πρὸς ὀλίγον, i.e. χρόνον, for a short time, for a little while, Jas. 4:14; little, small, light, etc., in magnitude, amount, etc., Lk. 7:47; Acts 12:18; 15:2; ἐν ὀλίγῳ, concisely, briefly, Eph.…
Read the full entry →ὀλίγος ὀλί^γος, η, ον of Number or Quantity, few, little, scanty, small, opp. to πολύς, Hom., etc.; the governing body in Oligarchies was called οἱ ὀλίγοι, Thuc., etc.
c. inf. too few to do a thing, Hdt., Thuc.
of Size, little, small, opp. to μέγας, Hom.; ὀλίγον ἢ οὐδέν little or nothing, Plat.
neut. ὀλίγον as adv., little, a little, slightly, Hom., Eur.; with comp. Adjs., ὀλίγον προγενέστερος Il.; ὀλ. ἧσσον Od.; so, ὀλ. τι πρότερον Hdt.; but ὀλίγῳ is more common with the comp. in Prose, id. Hdt., etc.
special phrases:
ὀλίγου δεῖν almost, ὀλίγοῦ ἐδέησε καταλαβεῖν wanted but little of overtaking, id. Hdt.:—hence ὀλίγου alone, all but, almost, Od., attic; ὀλίγου ἐς χιλίους hard upon 1000, Thuc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
44 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 42 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 29 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
παυσαμένου δὲ τοῦ ὑετοῦ μόλις ἤρξατο ὑποβαίνειν τὸ ὕδωρ ἐφʼ ἡμέρας ἑκατὸν καὶ πεντήκοντα, ὡς μηνὶ ἑβδόμῳ, ἱσταμένου δὲ ἦν ἑβδόμη, κατʼ ὀλίγον ὑπονοστεῖν ἀπολήγοντος.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐφυτεύθη οὖν ἐπὶ τῆς πέτρας Ὀασιτικά· ἀλλʼ ὅσα ποτὲ ὕπηρχεν ἐν ταμιείωι, ἦν δʼ ὀλίγα, ἐγὼ αὐτὰ ἐφύτευσα, ἃ οὐκ ἦν ἄξια ἀποστολῆς. οὐ μὴν ἀλλὰ καὶ ταῦτα καὶ
μετὰ τοῦ … συνετάγη δοῦναι , τοῖς δὲ παρʼ ἐμοῦ τότε οὐδεὶς ἔδωκε· μετὰ ὀλίγας δὲ ἡμέρας τὸν διασυνεστημένον παῖδα Θράσωνα Λευκίππωι τῶι γραμματεῖ ὥστε ἐκκομίζεσθαι τὰ ὀψώνια καὶ
μετὰ φυλακῆς τόπον ἐκ τόπου μεταγειοχότων καὶ ἐκ τοῦ τοιούτου πρα … ησων ἀπʼ ὀλίγων … καὶ διαγεγραφὼς εἰς ταῦτα μέρος τι· τὸ δὲ λοιπὸν διασυνεσταμένος τοῖς ἀνδράσιν καὶ
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-APM — Verb · second aorist · active · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-2AAP-APM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Accusative Number: Plural 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
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-NSM — Personal pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
P-NSM Part of Speech: Personal pronoun Case: Nominative Number: Singular Gender: Masculine
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
καταρτίζω (katartizō) means to complete, repair, or prepare something thoroughly. It combines the ideas of mending and equipping, covering both literal and metaphorical uses, such as restoring a person to a right state of mind. The New Testament employs it in various contexts, including Matthew 4:21 and Galatians 6:1. Notably, there is some variation in interpretation regarding its ethical implications.
κατ-αρτίζω; fut. καταρτίσω (1 Pet. v. 10 LT Tr WII [Β. 37 (32); but Rec. καταρτίσαι, 1 aor. optat. 3 pers. sing.]); 1 aor. infxarapricat; Pass., pres. καταρτίζυμαι; pf. κατήρτισμαι; 1 aor. mid. 2 pers. sing. κατηρτίσω; prop. to render ἄρτιος i. 6. fit, sound, complete, [see κατά, III. 2}; hence a. ‘o mend (what has been broken or rent), to repair: τὰ δίκτυα, Mt. iv. 21; Mk. i. 19, [al. ref. these exx. to next head], i. q. to complete, τὰ ὑστερήματα, 1 Th. iii. 10. Ὁ. to fit out, equip, put in order, arrange, adjust: τοὺς αἰῶνας, the worlds, pass. Heb. xi. 3 (so, for PM, ἥλιον, Ps. Ixxiii. (Ixxiv.) 16; σελήνην, Ixxxviii. (Ixxxix.) 38); σκεύη κατηρτισμένη els ἀπώλειαν, of men whose souls God has so constituted that they cannot escape destruction [but see Mey. (ed. Weiss) in loc.], Ro. ix. 22 (πλοῖα, Polyb. 5, 46, 10, and the like); of the mind: κατηρτισμένος ὡς ete. so instructed…
Read the full entry →καταρτίζω occurs in P Tebt I. 67 (B.c. 140-39) καταρτισθῶσι and 20. 2445 (B.C. 117) KaTaptiodpe8a—both times in broken contexts. A good ex. of the original meaning ‘‘ prepare,” κε perfect” a thing for its full destination or use is afforded by P Oxy VIII. 1153!® (i/A.D.) where the recipient of the letter is informed that he will receive certain garments ἃ ἐδωρήσατό σοι ἸΤαυσανίας 6 ἀδελφός cov mpd πολλοῦ ἐκ φιλοτιμίας αὐτοῦ κατηρτισμένα, ‘which your brother Pausanias went to the expense of having made some time ago and presented to you” (Ed.). Cf. from the inserr. OG/S 17719 (B.C. 96-5) κατηρτίσατο δίδοσθαι. . πυροῦ ἀρτάβας, and similarly 179° (B.c. 95). Wynne in xf VII. viii. p- 282 ff. understands the verb in Mk 1! not of ‘‘mending” but of ‘‘folding” the nets to be ready for use, quoting an old Scholion where the Vg ‘‘ componentes”’ is explained as ‘“vel farcientes, vel…
Read the full entry →καταρτίζω (katartizō) — to complete.
καταρτ-ίζω,
adjust, put in order, restore, [Refs 5th c.BC+]; Μίλητος νοσήσασα στάσι, μέχρι οὗ μιν Πάριοι κατήρτισαν [Refs 1st c.AD+]; ἵνα καταρτισθῇ [ἡ πόλις] [NT+1st c.BC+]; set a dislocated limb, in passive, [Refs 1st c.BC+] form them by exercise, [Refs 2nd c.AD+], restore to a right mind, NT.Gal.6.1; [Refs 1st c.AD+]; reconcile, [Refs 4th c.AD+]; make good, [Refs]:—middle, [LXX].
II. furnish, equip, [Refs 2nd c.BC+] —passive, [Refs 2nd c.BC+]; κατηρτισμένος absolutely, in battle array, [Refs 5th c.BC+]; instructed, NT.Luke.6.40; prepare, make ready, [Refs 3rd c.BC+]:—middle, [LXX+NT]: with infinitive, [Refs] (Egypt, 1st c.BC):—so in passive, [NT+1st c.BC+].
καταρτίζω
katartizo
from 2596 and a derivative of 739; to complete thoroughly, i.e. repair
(literally or figuratively) or adjust:--fit, frame, mend, (make)
perfect(-ly join together), prepare, restore.
see GREEK for 2596
see GREEK for 739
καταρτίζω
v.
I fit together, prepare
καταρτίζω katartizō 13x
to adjust thoroughly; to knit together, unite completely, 1 Cor. 1:10; to frame, Heb. 11:3; to prepare, provide, Mt. 21:16; Heb. 10:5; to qualify fully, to complete in character, Lk. 6:40; Heb. 13:21; 1 Pet. 5:10; perf. pass. κατηρτισμένα, fit, ripe, Rom. 9:22; to repair, refit, Mt. 4:21; Mk. 1:19; to supply, make good…
Read the full entry →καταρτίζω fut. ίσω to adjust or put in order again, restore, Hdt.; κ. δίκτυα to put nets to rights, mend them, NTest.:—metaph. to restore to a right mind, id. NTest.
to furnish completely: perf. pass. part. κατηρτισμένος, absol., well-furnished, complete, Hdt., NTest.
Verb-AAO-3S — Verb · aorist · active · optative · third person · singularaorist active optative — a completed action, viewed as a whole.
V-AAO-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Optative Person: third Number: Singular
13 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πρέπον οὗν ἐστὶν κατὰ πάντα τρόπον δοξάζειν Ἰησοῦν Χριστὸν τὸν δοξάσαντα ὑμᾶς, ἵνα ἐν μιᾷ ὑποταγῇ κατηρτισμένοι, ὑποτασσόμενοι τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ, κατὰ πάντα ἦτε ἡγιασμένοι.
ἓν πορφυροῦν ἃ ἐδωρήσατό σοι Παυσανίας ὁ ἀδελφός σου πρὸ πολλοῦ ἐκ φιλοτιμίας αὐτοῦ κατηρτισμένα, περὶ ὧν κομισάμενος ἀντίγραψον. ἀβόλλην σοι ἐὰν εὕρω ἀγοράσαι ἰδιωτικῶς ἐν τάχει πέμψω, ἐὰν
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-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative 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 .
στηρίζω (stērizō) means to fix or establish firmly. It can refer to both literal and metaphorical contexts, such as making something stable or confirming one's mind. In the New Testament, it appears in verses like Luke 22:32 and Romans 1:11, where it conveys the idea of strengthening or confirming faith. The entries do not present significant disagreement.
στηρίζω
[in LXX for סמך, שׂוּם (שׂים), etc. ;]
to fix, set fast, make fast: Lk 16:26; τ. πρόσωτον (Ez 6:2 13:17, al.; v. Dalman, Words, 30 f.), Lk 9:51. Metaph., to confirm, establish: c., acc., Lk 22:32, Ac 18:23, Ro 1:11 16:25, I Th 3:2, 13, II Th 3:3, Ja 5:8, I Pe 5:10, Re 3:2; id. seq. ἐν, Read the full entry →
στηρίζω ; fut. στηρίξω (as in the best Grk. writ.), and στηρίσω (in 2 Th. iii. 3 cod. Vat., as in Jer. xvii. 5; στηριῶ, Jer. iii. 12; xxiv. 6; Ezek. xiv. 8; Sir. vi. 37 [see reff. below]); 1 aor. ἐστήριξα, and ἐστήρισα (στήρισον, Lk. xxii. 32 LT Tr WH; Rev. iii. 2G LT Tr WH, as in Judge. xix. 5, 8; Ezek. vi. 2; Prov. xv. 25, etc.; ef. [ WH. App. p- 170]; Bim. Ausf. Sprehl.i. p.872; B. 36 (32); Kiihner § 343, i. p. 910; [Veitch s.v.]); Pass., pf ἐστήριγμαι; 1 πον. ἐστηρίχθην ; (στῆριγξ a support ; akin to στερεός, (|. ν.» στερρός, and Germ. stdrken; cf. Curtius § 222); fr. Hom. a. fo make stable, place firmly, set fast, fix: ἐστήρικται (χάσμα), is fixed, Lk. xvi. 26; στηρίζω τὸ πρόσωπον, to set one’s face steadfastly, keep the face turned (Ezek. vi. 2; xiii. 17; xv. 7; ete.) rod πορεύεσθαι εἰς with an ace. of place, a Hebr. expression (sge πρόσωπον, 1 Ὁ. [and cf. B. § 140, 16 8.; W.…
Read the full entry →στηρίζω, “fix firmly,” ‘‘set fast,” as in Lk 95, 167° (cf. Dalman Words, p. 30f.): cf. P Leid Vi¥*4 (iii/iva.p.) (= II. p. 31) φιλείας στηρείζειν (/. φιλίας στηρίζειν)͵, PSI V. 452% (iv/A.D.) κανόνι στηρίξαι ὑπὸ θατέρου μέρους τῶν κοινωνῶν. The fut. and aor. forms in the NT are discussed by WH Notes*, p. 177, and Winer-Schmiedel G7. p. 105 n*. For the LXX and late use of the verb see Anz Suésidia, p. 276f.
στηρίζω (stērizō) — to establish.
στηρίζω,
[Refs 5th c.BC+]: future -ίξω[NT+5th c.BC+], -ίσω [LXX]: aorist ἐστήριξα [Refs 8th c.BC+], Epic dialect στήριξα [Refs 8th c.BC+]; infinitive στηρίξαι [Refs 8th c.BC+]; participle στηρίξας [LXX+5th c.BC+]:—middle, aorist ἐστηριξάμην [Refs 8th c.BC+] later -ισάμην [LXX+1st c.AD+]: future στηρίξομαι [Refs 2nd c.AD+]:—passive, future στηριχθήσομαι [Refs 2nd c.AD+]: aorist ἐστηρίχθην [Refs 7th c.BC+]: perfect ἐστήριγμαι [Refs 8th c.BC+]; infinitive ἐστηρίσθαι [LXX]: pluperfect ἐστήρικτο [Refs 8th c.BC+]:—make fast, prop, fix, [ἴριδας] ἐν νέφεϊ στήριξε sets rainbows in the cloud, [Refs 8th c.BC+]; στηρίζειν αὐτὸ αὑτό φησι τὸ ἄπειρον (i.e. Anaxagoras) [Refs 4th c.BC+]; so probably, [λίθον] Ζεὺς στήριξε κατὰ χθονός he set the stone fast in the ground, [Refs 8th…
Read the full entry →στηρίζω
sterizo
from a presumed derivative of 2476 (like 4731); to set fast, i.e.
(literally) to turn resolutely in a certain direction, or
(figuratively) to confirm:--fix, (e-)stablish, stedfastly set,
strengthen.
see GREEK for 2476
see GREEK for 4731
στηρίζω
v.
I fix firmly, strengthen
στηρίζω stērizō 13x
to set fast; to set in a certain position or direction, Lk. 9:51; met. to render mentally steadfast, to settle, confirm, Lk. 22:32; Rom. 1:11; to stand immovable, Lk. 16:26; met. to be mentally settled, 2 Pet. 1:12
στηρίζω στῆναι to make fast, prop, fix, set, Il.; λίθον κατὰ χθονὸς ἐστ. he set the stone fast in the ground, Hes.:—Mid. to fix for oneself, Anth.
metaph. to confirm, establish, NTest.
intr. = Pass., στηρίξαι ποσὶν ἔμπεδον Od.; κῦμα οὐρανῶι στηρίζον a wave rising up to heaven, Eur.; and metaph., κλέος οὐρανῶι στηρίζον id. Eur.
of diseases, to fix, settle, determine to a particular part, ὁπότε εἰς τὴν καρδίαν στηρίξαι (sc. ἡ νόσος) Thuc.
Pass. and Mid. to be firmly set or fixed, to stand fast or steady, στηρίξασθαι to get a firm footing, Il.; δώματα πρὸς οὐρανὸν ἐστήρικται the house is lifted up to heaven, Hes.; so, ὀρθὴ δ᾽ ἐς ὀρθὴν αἰθέρ᾽ ἐστηρίξατο Eur.
Verb-FAI-3S — Verb · future · active · indicative · third person · singularfuture active indicative — an action still to come.
V-FAI-3S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Singular
12 occurrences in the New Testament, rendered 9 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 14 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 26 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.
δεῖ δ’ ὥσπερ τὰ κονιάματα στηριχθῆναι βεβαίως καὶ λαβεῖν πῆξιν, οὕτως τὰς τῶν τελειωθέντων ψυχὰς κραταιωθείσας παγιώτερον ἱδρυθῆναι μελέτῃ συνεχεῖ καὶ γυμνάσμασιν ἐπαλλήλοις.
τῷ γὰρ παμμεγεθεστάτῳ αὐτοῦ κράτει οὐρανοὺς ἐστήρισεν καὶ τῇ ἀκαταλήπτῳ αὐτοῦ συνέσει διεκόσμησεν αὐτούς: γῆν τε διεχώρισεν ἀπὸ τοῦ περιέχοντος αὐτὴν ὕδατος καὶ ἥδρασεν ἐπὶ τὸν ἀσφαλῆ τοῦ ἰδίου βουλήματος θεμέλιον: τά τε ἐν αὐτῇ ζῶα φοιτῶντα τῇ…
r … … έων Ἀπολλωνίωι χαίρειν καὶ ἔρρωσθαι. παραλαβὼν Λεωνίδην καὶ τὸν καταμήνιον στήρισον διὰ τετραπηχίας τὴν μεταβολήν. ἐὰν δὲ μὴ παρῆι Λεωνίδης, σὺ αὐτὸς ποίησον, ὅπως μὴ
τοῖς νόμοις ωσα καὶ νῦν οἶδεν σοῦ τὸ μεγαλεῖον … ἀνδραποδ … καὶ κανόνι στηρίξαι ὑπὸ θατέρου μέρους τῶν κοινωνῶν … … ως χρῆναι ἐπὶ περιγραφῇ τοῦ ἑτέρου μέρους
The Greek word σθενόω (sthenoo) is built from σθένος (strength) and means to strengthen or make strong. It appears in the New Testament in 1 Peter 5:10, where it is used in a figurative sense to confirm in spiritual knowledge and power. The lexicons generally agree on its meaning, with no significant disagreements noted.
*† σθενόω, -ῶ
(< σθένος, strength),
to strengthen: c. acc., I Pe 5:10 (Hesych.).†
σθενόω, -ὥ : (σθένος [allied w. στῆναι. hence prop. steadfastness ; Curtius p. 503 sq.] strength), to make strong, to strengthen: twa, one’s soul, 1 Pet. v. 10, where for 1 aor. opt. act. 3 pers. sing. σθενώσαι, we must read the fut. σθενώσει, with GLT TrWH. (Pass. in Rhet. Gr. ed. Walz, vol. i. ὁ. 15.)
σθενόω, “strengthen”? (1 Pet 51°). For the corr. subst. cf. P Leid G™ (z.c. 181-145) (= I. p. 42) κράτος, σθένος, κυριείαν τῶν [v}rd τὸν οὐρανὸν χώρωϊν, also P Oxy VIII. τ12019 (early iii/A.D.) ὡς ἐν παντὶ σθένει βίαν pe σχεῖν, ‘‘so that I am subjected to unmitigated violence ” (Ed.), and τό. XII. 1557" (A.D. 255) ἀξιῶ ἐξαυτῆς παντὶ σθένει ἀναζητηθέντα. τὰ κτήνη ἀποκατασταθῆναί μοι, “1 desire that forthwith the cattle be sought with all one’s might and restored to me.” The phrase παντὶ σθένει is also common in treaties, e.g. Syll 61 (=%122)® (B.c. 396-5) βοηθὲν. . [π]αντὶ σθένει]... [κατὰ τὸ δυνατόν.
σθενόω (sthenoō) — to strengthen.
σθενόω,
strengthen, [NT+5th c.AD+]
σθενόω
sthenoo
from sthenos (bodily vigor; probably akin to the base of 2476); to
strengthen, i.e. (figuratively) confirm (in spiritual knowledge and
power):--strengthen.
see GREEK for 2476
σθενόω
v.
I strengthen
σθενόω sthenoō 1x
to strengthen, impart strength, 1 Pet. 5:10*
Verb-FAI-3S — Verb · future · active · indicative · third person · singularfuture active indicative — an action still to come.
V-FAI-3S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Singular
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 θεμελιόω (i.e., themelioō) means to lay a foundation or to establish something firmly. It is used in both literal and metaphorical contexts, appearing in the New Testament in passages like Matthew 7:25 and Ephesians 3:17. The word is derived from a root meaning 'to place' and covers a range of meanings related to founding or consolidating.
θεμελιόω. Syll 7325 (B.C. 36-5) προεστάτησεν τοῦ θεμελιωθῆναι τὴν σύνοδον. In MGr the verb survives as θεμελιώνω. Oeodidaxtoc. With this verbal adj. (1 Th 4®) we may compare the Homeric αὐτοδίδακτος in Cagnat IV. 176 εἰμὶ μὲν ἐκ ἸΠαρίου "Ορτυξ σοφὸς αὐτοδίδακτος. See Proleg. p. 221 f. on the varied meanings of verbals in—rtos. For the similarly formed Christian θεόγνωστος we can
θεμελιόω (themelioō) — to found.
θεμελῐ-όω,
to lay the foundation of, found firmly, πύργους.. φοίνιξι θεμελιώσας [NT+5th c.BC+]:—passive, have the foundations laid, [Refs 1st c.BC+]; ἐπὶ τὴν πέτραν [NT+1st c.BC+]; ἐν ἀγάπῃ τεθ. [NT]
II. destroy utterly, in passive, -ωθέντα (θεμειλωθ- codex)· ἐκ ῥιζῶν ἀρθέντα, [Refs 5th c.AD+]
θεμελιόω
themelioo
from 2310; to lay a basis for, i.e. (literally) erect, or
(figuratively) consolidate:--(lay the) found(- ation), ground, settle.
see GREEK for 2310
θεμελιόω
v.
I found, lay the foundation
θεμελιόω themelioō 5x
to found, lay the foundation of, Mt. 7:25; Heb. 1:10; met. to ground, establish, render firm and unwavering, Eph. 3:17; Col. 1:23; 1 Pet. 5:10*
θεμελιόω from ΘΕ, Root of τίθημι
to lay the foundation of, found firmly, Xen.:—Pass. to have the foundations laid, NTest.: metaph., βασιλεία καλῶς θεμελιωθεῖσα Diod.; ἡγεμονία κάλλιστα τεθεμελιωμένη id. Diod.; ἐν ἀγαπῇ τεθ. NTest.
Verb-FAI-3S — Verb · future · active · indicative · third person · singularfuture active indicative — an action still to come.
V-FAI-3S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Singular
5 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 5 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 22 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.
ἀλλ̓ ἡ πολυσπλαγχνία τοῦ κυρίου ἠλέησέν σε καὶ τὸν οἶκόν σου καὶ ἰσχυροποιήσει σε καὶ θεμελιώσει σε ἐν τῇ δόξῃ αὐτοῦ.