1 Timothy 2:1 — Word Study
N1904Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,
BSAI exhortparakaleō▸ [exhort, plead with] thereforeoun firstprōton of allpas [most importantly, above everything else] to be madepoieō▸ [made, presented] entreaties,deēsis [supplications, requests] prayersproseuchē [to God, worshipful communication] intercessions,enteuxis [conversations with God, on behalf of others] [and] thanksgivingseucharistia [gratitude, giving of thanks] on behalf ofhuper allpas [all men, all people, every human being] men,anthrōpos
| Greek | English | Parsing |
|---|---|---|
| Παρακαλῶ | I exhort | Verb, present, active |
| οὖν | therefore | Conjunction |
| πρῶτον | first | Adverb, superlative |
| πάντων | of all | Adjective, genitive, plural |
| ποιεῖσθαι | to be made | Verb, present, passive |
| δεήσεις, | entreaties, | Noun, accusative, plural |
| προσευχάς, | prayers | Noun, accusative, plural |
| ἐντεύξεις, | intercessions, | Noun, accusative, plural |
| εὐχαριστίας | [and] thanksgivings | Noun, accusative, plural |
| ὑπὲρ | on behalf of | Preposition |
| πάντων | all | Adjective, genitive, plural |
| ἀνθρώπων, | men, | Noun, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | First of all, then, I urge that petitions, prayers, intercessions, and thanksgiving be offered for everyone— |
| KJV | I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; |
| ASV | I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men; |
| YLT | I exhort, then, first of all, there be made supplications, prayers, intercessions, thanksgivings, for all men: |
| WEB | I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks be made for all men, |
| BBE | My desire is, first of all, that you will make requests and prayers and give praise for all men; |
Where they part company is πάντων — see How Translations Differ.
The sentence is structured around a main clause that emphasizes the urgency of the exhortation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbπαρακαλέω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Timothy 2:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions on Prayergenerated
1 Timothy 2:1 presents Paul’s call for prayer, highlighting the necessity of interceding for all people. This instruction is part of a broader teaching on how the church should conduct itself in worship and community life, aiming for peace and godliness, as elaborated in the following verses. Paul emphasizes that prayer is not just a personal practice but a communal responsibility, reflecting the heart of God who desires all to be saved, as noted in 1 Timothy 2:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 8:6 | So we urged Titus to help complete your act of grace, just as he had started it. |
| 2 | Ephesians 3:13 | So I ask you not to be discouraged because of my sufferings for you, which are your glory. |
| 3 | Hebrews 6:11 | We want each of you to show this same diligence to the very end, in order to make your hope sure. |
| 4 | 1 Corinthians 15:3 | For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, |
| 5 | 1 Timothy 5:5 | The widow who is truly in need and left all alone puts her hope in God and continues night and day in her petitions and prayers. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — Παρακαλῶ, parakaleōgenerated
The verb παρακαλέω, meaning 'to exhort' or 'to plead,' is in the present active indicative form, first person singular. This indicates that Paul is actively urging the church to engage in prayer. The root of the word suggests a close call or appeal, emphasizing the importance of the action he is advocating.
Paul’s use of this term highlights the urgency and necessity of prayer in the life of believers, inviting them to participate in a spiritual discipline that connects them with God and with one another.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'First of all, then, I urge that petitions, prayers, intercessions, and thanksgiving be offered for everyone—'. This wording is consistent across several translations, including the KJV and ASV, which also emphasize the importance of these prayers.
However, some translations differ in specific terms. The BSB uses 'everyone,' while the KJV opts for 'all men,' reflecting a broader or more specific audience. Additionally, terms like 'supplications' and 'requests' appear in various translations, indicating a range of understanding regarding the nature of the prayers being encouraged.
Sentence Structuregenerated
The main verb in this verse is Παρακαλῶ, meaning 'I urge,' which governs the entire sentence. This is followed by a series of noun phrases that detail what should be offered: 'petitions, prayers, intercessions, and thanksgivings.' Each of these phrases serves as the object of the urging, showing the multifaceted nature of prayer.
The structure emphasizes the call to action, with Paul clearly stating that these offerings should be made on behalf of 'everyone.' The use of the conjunction οὖν ('therefore') connects this exhortation to the preceding context, indicating a logical flow in Paul's argument.
Septuagint Backgroundgenerated
The term παρακαλέω has roots in the Septuagint, where it often translates Hebrew terms related to comfort and supplication, such as נחם (to comfort). This connection underscores the continuity of the theme of prayer and intercession throughout Scripture.
In the LXX, similar terms appear in contexts that emphasize the importance of seeking God’s favor and intervention, reinforcing the idea that prayer is a vital aspect of the believer's life.
In plain words — the whole versegenerated
1 Timothy 2:1 emphasizes that Paul urges the church to pray for everyone. This includes making requests, offering prayers, interceding for others, and giving thanks. Paul highlights that these prayers are important for all people, indicating that God desires everyone to be saved.
Frequently Asked Questionsgenerated
Paul mentions petitions, prayers, intercessions, and thanksgivings, indicating a variety of ways to approach God in prayer.
Paul emphasizes praying for everyone to reflect God’s desire for all people to be saved and to foster unity and love within the church.
You can incorporate these types of prayers by setting aside specific times for each: making requests for needs, offering prayers of worship, interceding for others, and expressing gratitude to God.
The order signifies a comprehensive approach to prayer, starting with personal needs and extending to communal and universal concerns, highlighting the importance of each aspect.
Reflection Questionsgenerated
- How can I be more intentional about praying for others in my community?
- What are some specific petitions I can bring before God for those in authority?
- In what ways can I express gratitude to God in my prayers?
- How does praying for everyone reflect the heart of God?
The early church on this verse — how the Fathers read it
Early church Fathers reference this verse to discuss the importance of prayer and intercession within the Christian community.
On the other hand, for our own petition, when we say, "Hallowed be Thy name," we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting;Early Church Fathers on 1 Timothy 2 →
I think that supplication is a prayer offered with a special request for something a person lacks. From this is distinguished prayer which is more plainly offered with simple praise,Early Church Fathers on 1 Timothy 2 →
Let us then exhort the saints to give thanks for us. And let us exhort one another toward gratitude. To ministers especially this good work belongs, since it is an exceeding privilege.Early Church Fathers on 1 Timothy 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 2:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI exhort therefore, that first of all,.... The two principal parts of public worship, being the ministry of the word and prayer; and the apostle having insisted on the former, in the preceding
Read John Gill on 1 Timothy 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; Therefore - resuming the general subject (2 Timothy 2:1).
Read Robert Jamieson on 1 Timothy 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 TIMOTHY CHAPTER 2 Paul exhorteth to pray and give thanks for all men, for kings and magistrates especially. God willeth the savation of all men. Paul’ s commission to teach the Gentiles. He directeth how women should be attired, permiteth them not to teach, promiseth that they shall be saved by child-bearing on certain conditions. Timothy (as was said before) was left at Ephesus to manage the affairs of the church there in the absence of Paul, who in this Epistle directs him as to this management. First he exhorts him to see that prayers should be made for all men. Supplications, dehseiv, for supply of wants. Prayers, proseucav, signifieth much the same; some will have it to signify…
Read Matthew Poole on 1 Timothy 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; Ver. 1. Supplications] Or, deprecations indited by that Spirit of supplication, or of deprecation, as some render it, Zechariah 11:10. Prayers] Strictly taken for petitions or requests of good at God’ s hands, which go commonly accompanied with vows of better obedience, as Genesis 28:21-22 Psalms 51:14. Hence they have their name, προσευχαι. Intercessions] Interparlings with God, either for ourselves (while we stand upon interrogatories with him, 1 Peter 3:21, as Paul doth, Romans 8:33-35, and expostulate as David often, but especially when Satan, sin, and conscience…
Read John Trapp on 1 Timothy 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersII. (1) I exhort therefore.—Now Timothy was to begin to carry out his master St. Paul’s great charge—the charge which bade him teach all men to put their entire, their perfect, trust in the Saviour of sinners—by instructing the Church of Ephesus, in the first place, to pray constantly for all sorts and conditions of men. The detailed injunctions how the charge was to be carried out are introduced by the Greek particle oun, translated in our version by “therefore;” it may be paraphrased thus: “In pursuance of my great charge, I proceed by special details; in the first place, let prayers for all be offered by the congregation.” Supplications, prayers, intercessions, and giving of thanks.—Many…
Read Charles John Ellicott on 1 Timothy 2 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER II. Prayer, supplication, and thanksgiving, must be made for all men; because God wills that all should be saved, 1-4. There is but one God and one Mediator, 5-7. How men should pray, 8. How women should adorn themselves, 9, 10. They are not suffered to teach, nor to nor to usurp authority over men, 11-14. How they may expect to be saved in child-bearing, 15. NOTES ON CHAP. II. Verse 1. I exhort - that, first of all] Prayer for the pardon of sin, and for obtaining necessary supplies of grace, and continual protection from God, with gratitude and thanksgiving for mercies already received, are duties which our sinful and dependent state renders absolutely necessary; and which should…
Read AdamClarke on 1 Timothy 2 →CambridgeThe Cambridge Bible for Schools and Colleges1–7. Directions for Common Prayer and Intercession for all, since the Gospel is for all1. I exhort therefore that, first of all] Rather, I exhort therefore first of all; as my first special injunction after my general charge and commission, ch. 1 1 Timothy 1:3–5, 18, 19; the verb itself partly suggests the taking up of the subject in new form.that … supplications … be made] The position of the Greek verb suggests its being middle voice rather than passive. So R.V. margin and Alford following Chrysostom: ‘I exhort to make supplications.’ The present tense implies the habitual making; and the absence of a subject leaves it unemphatic. In a modern rendering it might run exactly “I recommend…
Read Cambridge on 1 Timothy 2 →Albert Barnes1798–1870Barnes' Notes on the BibleI exhort, therefore - Margin, “desire.” The word exhort, however, better expresses the sense of the original.
Read Albert Barnes on 1 Timothy 2 →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
First of all, then, I urge that petitions, prayers, intercessions, and thanksgiving be offered for everyone—
I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks be made for all men,
First of all, then, I urge that petitions, prayers, intercessions, and thanksgiving be offered for everyone—
First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people,
Tyndale line
I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men;
I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men;
I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men;
I Exhort therefore, that first of all supplications, prayers, intercessions, and giuing of thanks be made for all men,
Strictly literal
I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings be made for all men;
I exhort, then, first of all, there be made supplications, prayers, intercessions, thanksgivings, for all men:
I exhort, then, first of all, there be made supplications, prayers, intercessions, thanksgivings, for all men—
Therefore first of all, I urge that requests, prayers, intercessions, and thanksgivings be made for all people,
From the Latin
I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men:
Simplified
First of all, I want to encourage you to pray for everybody: make requests of God, ask on their behalf, and give thanks.
My desire is, first of all, that you will make requests and prayers and give praise for all men;
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.
Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones, pro omnibus hominibus :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܥܐ ܐܢܐ ܗܟܝܠ ܡܢܟ ܕܡܢ ܩܕܡ ܟܠܡܕܡ ܒܥܘܬܐ ܬܗܘܐ ܡܩܪܒ ܠܐܠܗܐ ܘܨܠܘܬܐ ܘܬܚܢܢܬܐ ܘܬܘܕܝܬܐ ܚܠܦ ܟܠܗܘܢ ܒܢܝܢܫܐ
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.
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,
The standard critical text of the New Testament.
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,
The previous edition, still widely cited.
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,
The Society of Biblical Literature edition, freely licensed.
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,
The edition that turned scholarship toward the earliest manuscripts.
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,
An independent critical text built from the oldest witnesses then known.
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,
A recent critical edition following documentary evidence closely.
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,
The reading of the majority of surviving manuscripts.
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Timothy 2:1
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
παρακαλέω is built from the prefix παρά (near) and the root καλέω (to call). It covers a range of meanings including to summon, beseech, exhort, and comfort. In the New Testament, it appears in contexts such as Acts 28:20 and Matthew 26:53. Notably, it can also imply invoking the gods or comforting others.
παρα-καλέω, -ῶ,
[in LXX chiefly for נחם ni., pi.;]
to call to one, call for, summon: Ac 28:20 (R, mg.; R, txt., entreat); hence (of the gods: Dem., Xen., al.), to invoke, call on, beseech, entreat: τ. πατέρα μου, Mt 26:53; τ. κύριον, II Co 12:8; in late writers (Polyb., Diod., al.; rarely in LXX; in π., v. Deiss., LAE, 17614), also of men: absol., Phm 9; c. acc., Mt 8:5, Mk 1:40, Ac 16:9, al.; c. inf., Mk 5:17, Lk 8:41, Read the full entry →
παρα-καλέω, -@; impf. 3 pers. sing. παρεκάλει, 1 and 3 pers. plur. παρεκάλουν ; 1 aor. παρεκάλεσα ; Pass., pres. παρακαλοῦμαι; pf. παρακέκλημαι; 1 aor. παρεκλήθην ; 1 fut. παρακληθήσομαι; fr. Aeschyl. and Hdt. down; i as in Grk. writ. to call to one’s side, call for, summon: twa, w. an inf. indicating the purpose, Acts xxviii. 20 [al. (less naturally) refer this to II. 2, making the ace. the subj. of the inf. ]. II. to address, speak to, (call to, call on), which may be done in the way of exhortation, entreaty, comfort, instruction, ete. ; hence result a variety of senses, on which see Knapp, Scripta varii arg. ed. 2 Ρ. 117 sqq.; ef. Fritzsche, Ep. ad Rom. i. p. 82 sq. ie asin Grk. auth., to admonish, exhort: absol., Lk. iii. 18; [Acts xx. 1 (RGom.)]; Ro. xii. 8; 2 Tim. iv. 2; Heb. x. 25; 1 Pet. v. 12; foll. by direct dise. 2 Co. v. 20; foll. by λέγων w. direct disc. Acts ii. 40; foll.…
Read the full entry →παρακαλέω, “ask,” ‘‘beseech,”’ as frequently in the NT, is a common formula in papyrus private letters, e.g. P Par 42° (B.c. 156) (= UPZ i, p. 318) παρεκάλεσα αὐτὸν ἔρχεσθαι, περὶ dv ἂν βούληται, BGU IV. 1141!° (B.c. 14) ἐρωτῶ σε οὖν Kal παρακαλῶι Kal τὴν Καίσαρος τύ[χη]ν oe ἐξορκιζῶι, and
παρακαλέω (parakaleō) — to plead/comfort.
παρακᾰλέω,
Attic dialect future -καλῶ, later -καλέσω[LXX]:—call to one, [Refs 5th c.BC+]
II. call in, send for, summon, [Refs 5th c.BC+]; invoke the gods, τοὺς θεούς [Refs 4th c.BC+]; περὶ τούτου τὸν θεόν (as medical adviser) [Refs 2nd c.AD+]; τὸν Ἐνυάλιον [Refs 5th c.BC+] —passive, παρακαλούμενος καὶ ἄκλητος, 'vocatus atque non vocatus', [Refs 5th c.BC+]; παρακαλουμένη ἀμύνειν being called upon to ward off, [Refs 5th c.BC+]
II.2. summon one's friends to attend one in a trial, π. τοὺς φίλους [Refs 4th c.BC+]; π. τινάς call them as witnesses, [Refs 5th c.BC+]:—middle, uncertain in [Refs 4th c.BC+] —passive, παρακεκλημένοι summoned to attend at a trial, [Refs 4th c.BC+]
παρακαλέω
parakaleo
from 3844 and 2564; to call near, i.e. invite, invoke (by imploration,
hortation or consolation):--beseech, call for, (be of good) comfort,
desire, (give) exhort(-ation), intreat, pray.
see GREEK for 3844
see GREEK for 2564
παρακαλέω
v.
I summon, entreat, admonish, comfort
παρακαλέω parakaleō 109x
to call for, invite to come, send for, Acts 28:20; to call upon, exhort, admonish, persuade, Lk. 3:18; Acts 2:40; 11:23; to beg, beseech, entreat, implore, Mt. 8:5, 31; 18:29; Mk. 1:40; to animate, encourage, comfort, console, Mt. 2:18; 5:4; 2 Cor. 1:4, 6; pass. to be cheered, comforted, Lk. 16:25; Acts 20:12; 2 Cor. 7:13
παρακαλέω attic fut. -καλῶ later -καλέσω to call to one, Xen.
to call to aid, call in, send for Lat. arcessere, Hdt., Ar., etc.; π. τινα σύμβουλον Xen.:— to call on, invoke the Gods, id. Xen., etc.:—Pass., παρακαλούμενος καὶ ἄκλητος, "vocatus atque non vocatus, " Thuc.
to summon one's friends to attend one in a trial (cf. παράκλησις 1. 1):—Pass., παρακεκλημένοι summoned to attend at a trial, Aeschin.
to invite, ἐπὶ δαῖτα Eur.; ἐπὶ θήραν Xen.; π. τινὰ ἐπὶ τὸ βῆμα to invite him to mount the tribune, Aeschin.
to call to, exhort, cheer, encourage, τινά Aesch., Xen.
to comfort, console: in Pass., NTest.
to excite, τινὰ ἐς φόβον, ἐς δάκρυα Eur.: —of things, to foment, φλόγα Xen.
π. τινά, c. inf., to exhort one to do, Eur., Xen.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
108 occurrences in the New Testament, rendered 52 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 109 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.
ἡ δὲ τὸ πρεσβύτατον τῶν παιδευμάτων διδαχθεῖσα, τὸ ἀβάσκανον καὶ φιλόδωρον, εὐθὺς ὀρέγει τὸ σοφίας νᾶμα καὶ ἐμπιεῖν ἀθρόου παρακαλεῖ μετὰ τοῦ καὶ κύριον ὀνομάζειν τὸν οἰκέτην.
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
καὶ πάλιν ὁ προφήτης λέγει: Πνεῦμα κυρίου ἐπ’ ἐμέ, οὖ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι ταπεινοῖς χάριν, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ…
διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ
δὲ οὐδεμίαν ἡμῶν φροντίδα ποιεῖται, καὶ διʼ αὐτὸ τοῦτο ἐντάξασαι τὰ καταλειφθέντα δεόμεθα καὶ παρακαλοῦμεν τὴν σὴν φιλανθρωπίαν ὅπως κελεύσῃς αὐτῷ τῷ Χαιρήμονι ταῦτα ἡμῖν παρασχεῖν ἵνα δυνηθῶμεν ὄνησιν
τοῦτο μὴ φέροντες τὰ ἔνγραφα ἐπιδίδομεν τῇ σῇ ἀρετῇ αὐτὰ ταῦτα μεμνημένοι, δεόμενοι καὶ παρακαλοῦντες ὅπως κελεύσῃς διὰ ἱερᾶς σου ὑπογραφῆς ἐπεξελθεῖν, τὸ σὸν μεγαλεῖον, κατά τε τοῦ πραιποσίτου
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 110 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
πρῶτος (protos) is an adjective meaning 'first' in terms of time, order, or importance. It appears in various contexts in the New Testament, often denoting rank or precedence, such as in Matthew 20:27 and Luke 14:18. The word can also function adverbially, as seen in John 1:42. Notably, it is sometimes used interchangeably with the comparative form πρότερος.
B. Superl., πρῶτος, -η, -ον,
[in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc.;]
first,
of Time or Place;
absol., as subst., ὁ π.., Lk 14:18, Jo 19:32, I Co 14:30; ὁ π. καὶ ὁ ἔσχατος, Re 1:17 2:8 22:13; neut., τὸ π., opp. to τ. δεύτερον, He 10:9; τὰ π., opp. to τ. ἔσχατα, Mt 12:45, Lk 11:26, II Pe 2:20; anarth., Mt 10:2; pl., Mt 19:30,
πρῶτος, -7, -ov, (super. of πρό, contr. fr. πρόατος, whence the Doric πρᾶτος ; the compar. πρότερος see in its place), [fr. Hom. down], Sept. for }}W8 and often for ἽΝ and wer, first; 1. either in time or place, in any succession of things or of persons; a. absolutely (i. e. without a noun) and substantively ; a. with the article: ὁ πρῶτος καὶ 6 ἔσχατος, i. 6. the eternal One, Rev. i. 17; ii. 8; xxii. 13; ὁ πρῶτος, sc. τῶν κεκλημένων, Lk. xiv. 18; the first of two (cf. W. § 35, 4 Ν. 1: [B. 32 (28}7), Jn. xix. 32; 1 Co. xiv. 30; plur. opp. to οἱ ἔσχαtot, Mt. xx. 16, on which see ἔσχατος. 3 ἃ. Neut. τὸ πρῶτον, opp. to τὸ δεύτερον, Heb. x. 9; τὰ πρῶτα, opp. to τὰ ἔσχατα, one’s first state, Mt. xii. 45; Lk. xi. 26; 2 Pet. ii. 20; the first order of things, Rey. xxi. 4. B. without the article: Mt. x. 2 (πρῶτος, sc. of the apostles to be mentioned); plur., Mt. xix. 80; Mk. x. 31; Lk. xiii.…
Read the full entry →πρῶτος. In the LXX regularly (Thackeray Gr. i. p. 183) and in the Kow7y frequently, especially in the Ptolemaic period, πρῶτος stands for πρότερος, so reversing the usual Hellenistic rule that the comparative does duty for both degrees of comparison. For an ex. almost contemporary with the NT we may cite P Oxy II. 2979 (A.D. 54), where a man asks for information for a supplementary return of lambs born since the first or former return for the year had been made— παρὰ τὴν πρώτην ἀπογραφήν. No stress can, therefore, be laid on the use of πρῶτος in Ac 1, as if Luke meant to write a third treatise (cf. Ramsay Paz/, p. 28). To illustrate Jn 125, 1518, we may quote P Leid W*# 49 τερον ἀντέστη αὐτῷ, λέγων᾽ σοῦ πρῶτός εἶμι, “‘ prior sum quam tu.” Abbott (ολ. Gr. p. 510f.) suggests that the Leiden papyrus may have been dependent on Jn 1, and translates the latter passage ‘‘my Chief” (76. p. 11…
Read the full entry →πρῶτος (prōtos) — first.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: previous.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: chief.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: best.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος
protos
contracted superlative of 4253; foremost (in time, place, order or
importance):--before, beginning, best, chief(-est), first (of all),
former.
see GREEK for 4253
πρῶτος, η, ον
Adj
first, before
Adv-S — Adverb · superlativeadverb — it qualifies the verb, and never changes form.
ADV-S ADVerb or adverb and particle combined Degree: Superlative
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
164 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 98 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 121 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.
τῶν τε γὰρ ἀπὸ μονάδος πρῶτος τέλειός ἐστιν ἰσούμενος τοῖς ἑαυτοῦ μέρεσι καὶ συμπληρούμενος ἐξ αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος, καὶ ὡς ἔπος εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκε κἀκ τῆς ἑκατέρου δυνάμεως ἥρμοσται·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
λέγει δὲ κύριος: Ἰδού, ποιῶ τὰ ἔσχατα ὡς τὰ πρῶτα.
Ἐφάρμοστος δέλφακας β οὓς Ἰναρῶς ἀπήγαγεν αὐτῶι εἰς Φιλάδελφον καὶ τούτων α ἀπὸ τῆς πρώτης λογείας καὶ ἄλλος τῆς ἐσχάτης … δέλφακες β οὓς ἀπήνεγκε παρʼ Ἰμούθου εἰς Φιλάδελφον
καὶ οἱ ἀπὸ τοῦ ἱεροῦ πρώτου λεπτοῦ χ … καὶ … σοῦχος ἡγεμὼν καὶ … υχος οὐραγὸς καὶ Πανεχῶτις
Νήσῳ τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοείτου νομοῦ. ὁμολογεῖ Πακῦσις Στοτοήτεως πρεσβυτέρου τοῦ Πανεφρίμεως ἱερεὺς πρώτης φυλῆς Σοκνοπαίου θεοῦ μεγάλου μεγάλου ὡς ἐτῶν μα οὐλὴ βραχίωνι ἀριστερῶι τῷ ἑαυτοῦ ὁμοπατρίωι
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-GPN — Adjective · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
A-GPN Part of Speech: Adjective Case: Genitive Number: Plural Gender: Neuter
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.
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →Verb-PPN — Verb · present · passive · infinitivepresent passive infinitive — an action in progress.
V-PPN Part of Speech: Verb Tense: Present Voice: Passive Mood: iNfinitive TVM equivalent: G5745
579 occurrences in the New Testament, rendered 194 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 566 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 1,563 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν
The Greek word δέησις (lemma: deēsis) refers to a type of prayer or supplication, emphasizing a sense of need or entreaty. It is often used in the New Testament to describe requests made to God, appearing in contexts that highlight the urgency of the petition. While it is synonymous with προσευχή (prayer), δέησις specifically denotes a request stemming from a felt need.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →δέησις, -εως, ἡ
(< δέομαι),
[in LXX for תְּחִנָּה, רִנָּה, תְּפִלָּה, etc. ;]
a wanting, need (so Ps 21(22):25).
δέησις, -εως, 7, (δέομαι); 1. need, indigence, (Ps. xxi. (xxii.) 25; Aeschin. dial. 2, 39 sq.; [Plato, Eryx. 405 6. bis]; Aristot. rhet. 2, 7 [ii. p. 1385", 27]). 2. a secking, asking, entreating, entreaty, (fr. Plat. down) ; in the N.T. requests addressed by men to God (Germ. Bittgebet, supplication); univ.: Jas. v. 16; 1 Pet. iii. 12; as often in the Sept., joined with προσευχή (i. 6. any pious address to God [see below]): Acts i. 14 Ree.; Eph. vi. 18; Phil. iv. 6; plur.2 Tim. i. 3; joined with zpocevyai, 1 Tim. v. 5; with νηστεῖαι, Lk. ii. 37; ποιεῖσθαι δέησιν, Phil. i. 4; π. δεήσεις, Lk. v. 33; 1 Tim. ii. 1. contextually, of prayers imploring God’s aid in some particular matter: Lk. i. 13; Phil. i. 19; plur. Heb. v. 7; supplication for others: [2 Co.i. 11]; περί τινος, Eph. vi. 18; ὑπέρ τινος, 2 Co. ix. 14; Phil. i. 4; with the addition mpos. τὸν θεόν, Ro. x.…
Read the full entry →δέησις. With δέησις, ‘ supplication,” as in Phil 14, may be compared P Par 69P-1 (4.p. 232) ἔνθα σπονδὰ[ς καὶ δε]ήσεις ποιησάμενος, and the Ptolemaic P Petr II. 19 (1a)? where a prisoner supplicates μετὰ δεήσεως καὶ ἱκετείας οὕνεκα τοῦ θεοῦ καὶ τοῦ καλῶς ἔχοντος, “in the name of God and of fair play” (Ed.). In one of the Serapeum documents regarding the Twins, P Lond 2159 (B.c. 162) (=I. p. 13), Ptolemy petitions Sarapion on their behalf, ἀξιῶ οὖν oe μετὰ δεήσεως νομίσαντα ταῖς διδύμαις ἰδίαι (= ἰδίᾳ) σε ταῦτα διδόναι ; cf. the δέησις addressed by a woman to Abinnaeus, P Lond 306 (c. a.p. 346) (= 11. p. 281), and P Giss I, 41410 (time of Hadrian) ἐπινεύσαντος oft]v τῇ[ι]
δέησις (deēsis) — petition.
δέ-ησις, εως, ἡ,
entreaty, [NT+5th c.BC+]
2. written petition, [Refs 1st c.AD+]
II. want, need, [Refs 5th c.BC+]; κατὰ τὰς δεήσεις according to their needs, [Refs 4th c.BC+]
δέησις
deesis
from 1189; a petition:--prayer, request, supplication.
see GREEK for 1189
δέησις, εως, ἡ
n.f.
supplication, prayer
δέησις deēsis 18x
entreaty; prayer, supplication, Lk. 1:13; 2:37; 5:33
δέησις δέομαι an entreating, asking: a prayer, entreaty, Dem., NTest.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
19 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 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 32 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.
χωρὶς δὲ ἱκετείας καὶ δεήσεως τὴν πτηνὴν καὶ μετάρσιον ἀρετὴν Σεπφώραν Μωυσῆς λαβὼν εὑρίσκει κύουσαν ἐξ οὐδενὸς θνητοῦ τὸ παράπαν (Exod.
ἀπῄει μὲν οὖν ὁ βασιλεὺς ἐλπίζων Ἰάκωβον παρέξειν τὸν γάμον, Ἰάκωβος δὲ τοῖς παισὶ δηλώσας τήν τε φθορὰν τῆς ἀδελφῆς καὶ τοῦ Ἐμμώρου τὴν δέησιν ἠξίου βουλεύεσθαι τί δεῖ ποιεῖν.
ἐλθόντες οὖν ἐπὶ τὸ αὐτὸ ἐδέοντο Μωῦσέως, ἵνα περὶ αὐτῶν ἀνενέγκῃ δέησιν περὶ τῆς ἰάσεως αὐτῶν.
τῆς συκοφαντίας, ὥστε εἰ μὴ ἐξ ἧς ἐποιήσαντο ἡμῶν τε καὶ τοῦ Κόρδου πλείστης δεήσεως … κατὰ τοὺς νόμους τῷ ζῆν αὐτοὺς κινδυνεῦσαι διὰ τὸ μὴ συνεστακέναι … ο
χωμάτων δραχμὰς σλβ γίνονται αἱ ἐπὶ τὸ αὐτὸ δραχμαὶ Αφν ὀβολὸς ἡμιωβέλιον. ὑπὲρ ὧν δεήσει ἐπικλασμὸν γενέσθαι ὧν τὸ κατʼ ἄνδρα· Ἀμοννεὺς πρεσβύτερος Σαρᾶτος λαογραφίας δραχμὰς με τριώβολον χωματικοῦ
παραδῶμεν, καὶ μάλιστα ὅτι ἐπίκειται ἡμῖν ἑτέρου δημοσίου ἱματισμοῦ ἔκδοσις ἣν πάλιν ἡμᾶς ἀπαρτίσαι δεήσει, ἵνʼ ὦμεν πεφιλανθρωπημένοι. ἦμεν δὲ τὸν ἀριθμὸν ἄνδρες ιβ ἐξ ὧν οἱ δ ἀπεσπάσθησαν
προσευχή (proseuchē) means prayer, particularly a prayer directed to God. It can also refer to a place of prayer, such as a synagogue or chapel. The New Testament uses this term in various contexts, including specific verses like Matthew 17:21 and Acts 16:13. Some lexicons note a distinction between προσευχή and related terms, but the differences are not universally agreed upon.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →† προσ-ευχή, -ῆς, ἡ
(< προσεύχομαι),
[in LXX chiefly for תְּפִלָּה;]
προσ-ευχή, -ῆς, 9, (προσεύχομαι), Sept. for ΤΙ 311, i. 4. εὐχὴ πρὸς τὸν θεόν [cf. πρός, IV. 1]; 1. prayer addressed to God: Mt. xvii. 21 [T WH om. Tr br. the vs.]; xxi. 22; Mk. ix. 29; Lk. xxii. 45; Acts iii.1; vi. 4; x. 31; Ro. xii. 12; 1 Co. vii. 5; Col. iv. 2; plur., Acts ii. 42; x.4; Ro.i. 10 (9); Eph.i.16; Col. iv.12; 1 Th. i. 2; Philem. 4, 22; 1 Pet. iii. 7; iv. 7; Rev.v. 83 viii. 3,4 (where rais mpocevyais is a dat. commodi, for, in aid of, the prayers [W. § 31, 6c.; cf. Green p. 101 sq.}); οἶκος προσευχῆς, a house devoted to the offering of prayer to God, Mt. xxi. 13; Mk. xi. 17; Lk. xix. 46, (Is. lvi.7; 1 Mace. vii. 37); προσευχὴ καὶ δέησις, Acts 1. 14 Ree.; Eph. vi. 18; Phil. iv. 6, (1 K. viii. 38; 2 Chr. vi. 29; 1 Mace. vii. 37; on the distinction between the two words see δέησις) ; plur., 1 Tim. ii. 1; v. 5; ἡ πρ. τοῦ θεοῦ, prayer to God, Lk. vi. 12 (εὐχαριστία θεοῦ, Sap.…
Read the full entry →προσευχή. For a pagan instance οἵ προσευχή in the general sense of ‘‘ prayer,” ‘‘ supplication,” we can now cite the interesting letter, BGU IV. τοϑοῦ (iii/A.p.) (= Chrest. I. p. 564), in which a father congratulates his son on his marriage kata τὰς κοινὰς ἡμῶν εὐχὰς Kal προσευχάς. Exx. of προσευχή as a Jewish “‘ place of prayer,” as in Ac 1618 (cf. 3 Macc 72°), are readily forthcoming from both the papyri and the inscrr. Thus as early as B.C. 217 we have a petition from a village of the Fayiim, P Magd 35 (= Chrest. I. p. 80), regarding a garment deposited ὃ ἐν τῆι προσευχῆι τῶν ᾿Ιουδαίων, to await a judicial decision as to the rightful owner. And in P Tebt I. 8615 (late ii/B.c.) we read of a προσευχὴ Ιουδαίων with a Διὸς παρά(δεισος) near at hand. From Roman times comes aseries of accounts from the waterworks of the metropolis (? Hermopolis), P Lond 117757 (A.D. 113) (=III. p. 183)…
Read the full entry →προσευχή (proseuchē) — prayer.
προσευχή, ἡ,
prayer, οἶκος προσευχῆς, of the Temple, [LXX+3rd c.AD+]
II. place of prayer, sanctuary, chapel, [Refs]; especially among the Jews. synagogue, [NT+3rd c.BC+]
προσευχή
proseuche
from 4336; prayer (worship); by implication, an oratory (chapel):--X
pray earnestly, prayer.
see GREEK for 4336
προσευχή, ῆς, ἡ
n.f.
prayer, a place for prayer
προσευχή proseuchē 36x
prayer, Mt. 17:21; 21:13, 22; Lk. 6:12; Acts 1:14; meton. a place where prayer is offered, an oratory, perhaps, Acts 16:13, 16
προσευχή προσ-ευχή, ἡ, prayer, οἶκος προσευχῆς, of the Temple, NTest.
a place of prayer, an oratory or chapel, id. NTest., Juven.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
36 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 36 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 31 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 γὰρ ἦν ἄδηλον, ὅτι ἡ περὶ τὴν κατάλυσιν τῶν προσευχῶν φήμη λαβοῦσα τὴν ἀρχὴν ἀπὸ τῆς Ἀλεξανδρείας διαδοθήσεται μὲν εὐθὺς εἰς τοὺς ἐν Αἰγύπτῳ νομούς, δραμεῖται δ’ ἀπὸ μὲν Αἰγύπτου πρὸς ἀνατολὰς καὶ ἔθνη τὰ ἑῷα, ἀπὸ δὲ τῆς ὑποταινίου καὶ Μαρείας,…
δεδόχθαι καὶ ἡμῖν Ἰουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς Ἰουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος.
οὐ προσήξεις ἐπὶ προσευχὴν ἐν συνειδήσει πονηρᾷ.
τῇ ὑπαρχθείσῃ σοι ἀγαθῇ εὐσεβεῖ καὶ εὐτυχεῖ συμβιώσει κατὰ τὰς κοινὰς ἡμῶν εὐχὰς καὶ προσευχάς, ἐφʼ αἷς οἱ θεοὶ τέλειον ἐπακούσαντες παρέσχον. καὶ ἡμεῖς δὲ ἀκοῇ ἀπόντες ὡς παρόντες
εἰδέναι, ὅπως ὁ θεὸς ἀκυρώσῃ τὸ χειρόγραφον τῶν ἁμαρτιῶν μου διὰ τῶν βεβαιοτάτων ὑμῶν προσευχῶν ἁγιωτάτων. γνῶναί σε οὖν θέλω, γνησιώτατε καὶ μακαριώτατε, ὅτι ὅτε ἦμεν ἐν τῇ νήσῳ
ἴασιν λαμβάνω. δέομαι τῷ θεῷ δέομαι καὶ σοι μνήσθητί μου ἐν τῇ ἁγίᾳ σου προσευχῇ. εἰ καὶ ἐν σώματι οὐκ ἧκα παρὰ τοὺς πόδας σου ἐν πνεύματι ἧκα πρὸς
The Greek word ἔντευξις (lemma: enteuxis) is derived from ἐντυγχάνω and encompasses meanings such as a meeting, conversation, or petition. It is commonly used in the context of prayer or intercession, particularly in the New Testament, as seen in 1 Timothy 2:1 and 4:5. The entries indicate a consistent focus on its use for supplication and intercession.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →ἔντευξις. The usage of this word in 1 Tim 21, 45, is readily explained by its constant recurrence in the papyri and inscriptions as a kind of ‘‘vox sollemnis’’ for a ‘‘ petition” of any kind: cf. Deissmann BS pp. 121, 146, Laqueur Quwaestiones, p. 8. Thus in the Ptolemaic papyri it is constantly used of any writing addressed to the King, e.g. in P Par 26° (B.c. 163-2) (= Selections, p. 13) the Serapeum Twins remind Ptolemy Philometor and Cleopatra 11.---ἐνετύχομεν, kal ἐπεδώκαμεν ἔντευξιν : cf. P Amh II. 33% (c. B.C. 157), a petition from five cultivators of domain lands to the same Royalties— δεόμεθ᾽ ὑμῶν τῶν μεγίστων θεῶν εἰ ὑμῖν δοκεῖ ἀποστεῖλαι ἡμῶν τὴν ἔντευξιν ἐπὶ τοὺς αὐτοὺς χρηματιστάς, P Fay 1258 (to Cleopatra III. and Ptolemy Alexander—B C. 103) δέομαι ἐπιστεῖλαί μου τὴν ἔντευξιν ἐπὶ τοὺς ἀποτεταγμένους τῆι κατοικίᾳ χρηματιστάς. In Roman times the word occurs, but rarely, of…
Read the full entry →ἔντευξις (enteuxis) — intercession.
ἔντευξις, εως, ἡ,
(ἐντυγχάνω) lighting upon, meeting with, with dative, αἱ τοῖς λῃσταῖς ἐντεύξεις [Refs 5th c.BC+]
2. converse, intercourse, πρὸς τοὺς πολλούς [Refs 4th c.BC+].; ἐντεύξεις ποιεῖσθαί τισι hold converse with.., [Refs 5th c.BC+]
2. b manners, behaviour, [Refs 4th c.BC+]
2. c especially sexual intercourse, [Refs 4th c.BC+]
3. ἐντεύξεις ὀχλικαί speeches to the mob, [Refs 1st c.BC+]
4. petition, [Refs 3rd c.BC+]; intercession for a person, [NT+2nd c.BC+]
5. reading, study, ἡ ἔ. τῆς πραγματείας [Refs 2nd c.BC+]
ἔντευξις
enteuxis
from 1793; an interview, i.e. (specially) supplication:--intercession,
prayer.
see GREEK for 1793
ἔντευξις, εως, ἡ
n.f.
a petition, prayer, intercession
ἔντευξις enteuxis 2x
pr. a meeting with; hence address; prayer, supplication, intercession, 1 Tim. 2:1; 4:5*
ἔντευξις ἔντευξις, εως ἐντυγχάνω a lighting upon, meeting with, converse, intercourse, τινος with a person, Aeschin.
a petition, Plut.: intercession for a person, NTest.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἡ δὲ πηγὴ νοῦς ἐστι, δι’ οὗ τὰς πρὸς τὸν ὄντα ἐντεύξεις καὶ ἐκβοήσεις τῇ μὲν ἑκόντες τῇ δὲ καὶ ἄκοντες ἀναφθεγγόμεθα.
καὶ τῇ Κλεοπάτρᾳ μηκέτι προσεῖναι τὴν ἐλπίδα τῆς πλεονεξίας Ἀντωνίου δόντος ἀνθʼ ὧν ἠξίου τὴν κοίλην Συρίαν καὶ διὰ τούτου παρηγορήσαντος ὁμοῦ καὶ ἀποσκευασαμένου τὰς ἐντεύξεις, ἃς ὑπὲρ τῆς Ἰουδαίας ἐποιεῖτο.
ἐὰν οὖν μιγῇ ἡ ὀξυχολία τῇ μακροθυμίᾳ, μιαίνεται ἡ μακροθυμία καὶ οὐκέτι εὔχρηστός ἐστι τῷ θεῷ ἡ ἔντευξις αὐτῆς.
ἐπιστολῆς ὑπὸ Σουλπικίου Σιμίλεως τοῦ κρατίστου ἡγεμόνος γραφείσης Λεονίδι στρατηγήσαντι τῆς αὐτῆς μερίδος ἐξ ἐντεύξεως Ἡρακλείδου καὶ τῶν σὺν αὐτῷ κληρονόμων Προτογένους καὶ Ἰσιδώρου γενομένων βιβλιοφυλάκων … Λεωνίδου…
Ἁδριανοῦ Σεβαστοῦ Ἀπελλαίου κβ Φαῶφι κβ. χρηματισταὶ Τίτοι Φλάουιοι Ἀπολλώδωρος καὶ Ποπλιανὸς οἱ τὰς ἐντεύξεις διαλέξαντες, ἀναγνωσθείσης ἐντεύξεως Μάρκου Ἀντωνίου Τιτανιανοῦ καὶ τῆς διʼ αὐτῆς σημαινομένης καταγραφῆς…
Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ Φαμενώθ. χρηματισταὶ Τίτοι Φλάουιοι Ἀπολλόδωρος καὶ Ποπλιενὸς οἱ τὰς ἐντεύξεις διαλέξαντες. ἀναγνωσθείσης ἐντεύξεως Ἡρακλείας τῆς Ἑρμοῦτος, τῆς δὲ διʼ αὐτῆς σημαινομένης συνγραφῆς…
The Greek word εὐχαριστία (eucharistia) means thankfulness or gratitude. It is derived from εὐχάριστος and encompasses the act of giving thanks, especially in a religious context. The New Testament uses it in various passages, including Acts 24:3 and 1 Corinthians 14:16. Notably, Mounce mentions a distinction in the tone of conversation marked by gratitude compared to unseemly mirth.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →** εὐχαριστία, -ας, ἡ
(< εὐχάριστος),
[in LXX: Es 8:13, Wi 16:28, Si 37:11, II Mac 2:27 * ;]
thankfulness, gratitude (Polyb.; Es, Si, II Mac, ll. c.): Ac 24:3.
giving of thanks, thanksgiving (so in π. and Inscr.; M, Th., 41 f.): I Co 14:16, II Co 4:15, Eph 5:4, Phl 4:6, Col 2:7 4:2, I Th 3:9, I Ti 4:3, 4, Re 4:9 7:12; c. dat. pers., II Co 9:11 (cf. τ. θεοῦ, Wis, l.c.); pl.,
εὐχαριστία, -as, ἡ, (εὐχάριστος. q- V-) 5 1. thankfulness: decree of the Byzantines in Dem. p. 256, 19; Polyb. 8, 14, 8; Add. to Esth. vi. 4 ed. Fritz.; 2 Mace. ii. 27; Sir. xxxvii. 11; πρός τινα, Diod. 17, 59; Joseph. antt. 3, 3. 2. the giving of thanks: Acts xxiv. 3; for God’s blessings, 1 Co. xiv. 16; 2 Co. iv. 15; Eph. v. 4 (cf. 1 Th. v. 18); Phil. iv. 6; Col. ii. 7; iv. 2; 1 Th. iii. 9; 1 Tim. iv. 3 sq.; Rev. iv.9; vii.12; w. dat. of the pers. to whom thanks are given: τῷ θεῷ (cf. W. § 31, 3; [B. 180 (156) ]; Kithner § 424, 1), 2 Co. ix. 11 (τοῦ θεοῦ, Sap. xvi. 28); in plur., 2 Co. ix. 12; 1 Tim. ii. 1.
εὐχαριστία. For this subst. we can cite only one ex. from the papyri, P Lond 1178* (A.D. 194) (= III. p. 216) τῆς πρὸς αὐτοὺς εὐχαριστίας, in the copy of a letter written by the Emperor Claudius to a Gymnastic Club expressing his gratification at games performed in his honour. It is, however, common in the inscrr., e.g. OGZS 2278 (iii/B.c.) διὰ τὴν τοῦ δήμου εὐχαριστίαν, Sy/7 365° (c. A.D. 37) εἰς εὐχαριστίαν τηλικούτου θεοῦ εὑρεῖν ἴσας ἀμοιβάς, and OG/S 199% (i/A.D.) δι᾿ ἣν ἔχω πρὸς τὸν μέγιστον θεόν μουΑρην εὐχαριστίαν, where the editor notes that εὐχαριστία -- τὸ εὐχάριστον εἶναι, and that as the adj. denotes ‘‘non modo grati animi hominem . . sed etiam gratiosum, acceptum,” the meaning almost amounts to ‘‘ quia deus mihi favet.’’ On the Christian use of εὐχαριστία with the corresponding verb see a note by Hort in 7715 iii. p. 594 ff. In _/HS xxvii. p. 65 we hear of a εὐχαριστήριον…
Read the full entry →εὐχαριστία (eucharistia) — thankfulness.
εὐχᾰριστ-ία, ἡ,
thankfulness, gratitude, Decrees cited in [Refs 4th c.BC+]; πρός τινα [Refs 1st c.BC+]; πρὸς τὸν θεόν [Refs 4th c.BC+]
2. giving of thanks, εἰς εὐ. θεοῦ [NT+1st c.AD+]
εὐχαριστία
eucharistia
from 2170; gratitude; actively, grateful language (to God, as an act
of worship):--thankfulness, (giving of) thanks(-giving).
see GREEK for 2170
εὐχαριστία, ας, ἡ
n.f.
thankfulness, gratitude
εὐχαριστία eucharistia 15x
gratitude, thankfulness, Acts 24:3; thanks, the act of giving thanks, thanksgiving, 1 Cor. 14:16; conversation marked by the gentle cheerfulness of a grateful heart, as contrasted with the unseemly mirth of εὐτραπελία, Eph. 5:4
εὐχαριστία εὐχα^ριστία, ἡ, thankfulness, gratitude, Decret. ap. Dem.
a giving of thanks.
from εὐχάριστος
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
15 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 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τῷ μὲν γὰρ ἐξομολογητικῷ οἰκεία χροιὰ ἡ τοῦ ἄνθρακος, πεπύρωται γὰρ ἐν εὐχαριστίᾳ θεοῦ καὶ μεθύει τὴν νήφουσαν μέθην, τῷ δὲ ἔτι πονοῦντι ἡ τοῦ πρασίνου λίθου, ὠχροὶ γὰρ οἱ ἐν ἀσκήσει διά τε τὸν τρύχοντα πόνον καὶ διὰ δέος τοῦ μὴ τυχεῖν ἂν ἴσως τοῦ…
δυνάμεως γὰρ αὐτοῖς παρούσης καὶ προνοῆσαι τῆς κατʼ αὐτοὺς εὐταξίας, ταύτης δʼ ὑστεροῦντας φανεροὺς γίνεσθαι μηδʼ ὅσα πρὸς τὸ χρησιμώτερον ἡμῖν συνεργοῦσι κατὰ τὴν αὐτῶν ἐξουσίαν, ἀλλὰ κατὰ τὴν τοῦ κελεύοντος ἰσχὺν ὑπουργεῖν, ᾧ καλῶς ἔχει μόνῳ τὴν…
Περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε:
ὄντως ἐν τῇ ἰδίᾳ ἐγεγόνειν, ἄνευ γὰρ ταύτης οὐθέν ἐστιν. γράφειν δέ σοι μεγάλας εὐχαριστίας παρετέον· δεῖ γὰρ τοῖς μὴ φίλοις οὖσι διὰ λόγων εὐχαριστεῖν. πείθομαι δὲ ὅτι ἐν
Ἴσιδι Δήμητρι θεᾶι μεγίστηι Αὐρήλιος Ὀφελλιανὸς ἄρξας προστάτης ἅμα συμβίωι καὶ τέκνοις εὐχαριστίαν ἕνεκεν ἀνέθηκαν ἐπ’ ἀγαθῶι
καὶ θεοφιλεστάτῳ καὶ ἐναρέτῳ Παφνουθίῳ Ἀννιανὸς ἐν κυρίῳ χαίρειν. μετὰ πολλῆς χαρᾶς καὶ μεγίστης εὐχαριστίας τὰ παρὰ σοῦ γράμματα ἐδεξάμην ἐν οἷς … … των με … ων τῶν
The Greek word ὑπέρ (transliterated as *huper*) is a preposition meaning 'over' or 'above' when used with the genitive case, and it can imply 'for' or 'on behalf of' in various contexts. It appears frequently in the New Testament, particularly in discussions of Christ's sacrificial death, such as in Matthew 5:44 and Romans 5:6-8. The word can also express excess or superiority when used with the accusative case.
Ir has been often claimed, and in the interests of an all-important truth, namely the vicarious character of the sacrifice of the death of Christ, that in such passages as Met. 4i;-93 Tit. i. 14: 1 Tim. 11. 6; Gal. 111: 13+ Luke REM 19, 203 1 Pet. 11. 21: 11.133 iv.1; Rom. v.38; John x. 15, in all of which Christ is said to have died ὑπὲρ πάντων, UTEP ἡμῶν, ὑπὲρ τῶν προβάτων, and the like, ὑπέρ shall be accepted as equipollent with ἀντί. And then, it is further urged that, as ἀντί is the preposition first of equivalence (Homer, Jl. ix. 116, 117) and then of exchange (1 Cor. xi. 15; Heb. xii. 2, 16; Matt. v. 38), ὑπέρ must in all those passages be regarded as having the same force. Each of these, it is evident, would thus become a dictum probans for a truth, in itself most vital, namely that Christ suffered, not merely on our behalf and for our good, but also in our stead, and bearing…
Read the full entry →ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., II Co 11:23),
prep. c. gen., acc.
C. gen., primarily of place (rest or motion), over, above, across, beyond, hence, metaph.,
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (μὴ γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Co. ν. 21 (τὸν οὐ γνόντα would be equiv. to ἀγνοοῦντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, Lk. i. 20; ἔσῃ τυφλὸς μὴ βλέπων, Acts xiii. 11. where the writer or speaker does ποῦ regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2 p. 666), — to be rendered without ete. (Germ. ohne zu with inf.) [ef. B. § 148, 7 b.]: ἐξῆλθε μὴ ἐπιστάμενος, ποῦ ἔρχεται, Heb. xi. 8; add, Mt. xxii. 12; Lk. xiii. 11 [(but ef. B. § 148, 7¢.)]; Acts v. 7; xx. 22; Heb.ix.9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc. : θερίσομεν μὴ ἐκλυόμενοι, Gal. vi. 9; μὴ…
Read the full entry →ὑπέρ. From its original locative meaning ‘‘ over” (as in P Par 1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came to be applied in a variety of ways. I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the customary offerings to the gods on behalf of us and our children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέσθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..) γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also crane, ὑπερ with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10 (will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ…
Read the full entry →ὑπέρ (huper) — above/for.
ὑπέρ [ῠ],
Epic dialect also ὑπείρ, used by [Refs 8th c.BC+] ὁπέρ (which see): in Aeolic dialect replaced by περί (see. περί [Refs 4th c.BC+] also dative (Cf. Sanskrit upaári 'above', Gothic ufar, O[Refs 5th c.BC+] ofer 'over':—from it are formed the comparative and superlative ὑπέρτερος, -τατος, also adverb ὕπερθεν, and Nouns ὑπέρα, ὕπερος.)
__A WITH GENIT.,
__A.I of Place, over;
__A.I.1 in a state of rest, over, above, frequently in [Refs 8th c.BC+]; χιτωνίσκους ἐνεδεδύκεσαν ὑ. γονάτων not reaching to the knees, [Refs 8th c.BC+]; στῆ δ᾽ ἄρ᾽ ὑ. κεφαλῆς stood over his head as he lay asleep, [Refs 8th c.BC+]; ὑ. κεφαλῆς οἱ ἐγίνετο διεξελαύνοντι over head, i. e. over the gateway, [Refs 5th c.BC+]; τὰ ὑ. κεφαλῆς the higher ground, [Refs 5th c.BC+]; Ἰονίας ὑ. ἁλὸς οἰκέων on the Ionian sea…
ὑπέρ
huper
a primary preposition; "over", i.e. (with the genitive case) of place,
above, beyond, across, or causal, for the sake of, instead, regarding;
with the accusative case superior to, more than:--(+ exceeding,
abundantly) above, in (on) behalf of, beyond, by, + very chiefest,
concerning, exceeding (above, -ly), for, + very highly, more (than),
of, over, on the part of, for sake of, in stead, than, to(-ward),
very. In the comparative, it retains many of the above applications.
ὑπέρ
Prep.
in behalf of, above
ὑπέρ hyper 150x
(1) gen., above, over; met. in behalf of, Mt. 5:44; Mk. 9:40; Jn. 17:19; instead of beneficially, Phlm. 13; in maintenance of, Rom. 15:8; for the furtherance of, Jn. 11:4; 2 Cor. 1:6, 8; for the realization of, Phil. 2:13; equivalent to περί, about, concerning, with the further signification of interest or concern in the subject, Acts 5:41; Rom. 9:27; Read the full entry →
ὑπέρ over, above, w. gen, over, beyond, w. acc.
Lat. super:—hence are formed comp. and Sup. ὑπέρτερος, -τατος.
WITH GENIT.,
of Place, over, above:
in a state of rest, στέρνον ὑπὲρ μαζοῖο Il.; ὑπὲρ κεφαλῆς στῆναί τινι to stand over his head, Hom.: of countries, above, further inland, οἰκέοντες ὑπὲρ Ἁλικαρνησσοῦ μεσόγαιαν Hdt.
in a state of motion, over, across, ὑπὲρ θαλάσσης καὶ χθονὸς ποτωμένοις Aesch.
over, beyond, ὑπὲρ πόντου Od.
metaph., from the notion of standing over to protect, for, for defence of, in behalf of, ἑκατόμβην ῥέξαι ὑπὲρ Δαναῶν Il.; θύειν ὑπὲρ τῆς πόλεως Xen.; ὑπὲρ τῆς πατρίδος ἀμύνειν to fight for one's country, etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
158 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 154 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι.
τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον
μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν ἀρουρῶν
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-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
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 ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
559 occurrences in the New Testament, rendered 21 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 548 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 708 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας