1 Timothy 2:9 — Word Study
N1904ὡσαύτως καὶ τὰς γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
BSAlikewisehōsautōs [in the same way, similarly] alsokai <the>ho womengunē [females, wives] inen apparelkatastolē△ [clothing, attire] respectablekosmios [modest, decent] withmeta modestyaidōs△ [shamefacedness, humility] andkai self-controlsōphrosunē [mental soundness, sobriety] adorningkosmeō▸ themselves,heautou notmē withen braided hairplegma△ [elaborate, fancy] orē with goldchrusos orē with pearlsmargaritēs [precious gems] orē with clothinghimatismos [garments, clothing] costly,polutelēs [costly, luxurious]
| Greek | English | Parsing |
|---|---|---|
| ὡσαύτως | likewise | Adverb |
| καὶ | also | Conjunction |
| τὰς | <the> | Article, accusative, plural |
| γυναῖκας | women | Noun, accusative, plural |
| ἐν | in | Preposition |
| καταστολῇ | apparel | Noun, dative, singular |
| κοσμίῳ | respectable | Adjective, dative, singular |
| μετὰ | with | Preposition |
| αἰδοῦς | modesty | Noun, genitive, singular |
| καὶ | and | Conjunction |
| σωφροσύνης | self-control | Noun, genitive, singular |
| κοσμεῖν | adorning | Verb, present, active |
| ἑαυτάς, | themselves, | Reflexive pronoun, third person, accusative |
| μὴ | not | Particle, negative |
| ἐν | with | Preposition |
| πλέγμασιν | braided hair | Noun, dative, plural |
| καὶ | or | Particle |
| χρυσίῳ | with gold | Noun, dative, singular |
| ἢ | or | Particle |
| μαργαρίταις | with pearls | Noun, dative, plural |
| ἢ | or | Particle |
| ἱματισμῷ | with clothing | Noun, dative, singular |
| πολυτελεῖ, | costly, | Adjective, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes, |
| KJV | In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; |
| ASV | In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment; |
| YLT | in like manner also the women, in becoming apparel, with modesty and sobriety to adorn themselves, not in braided hair, or gold, or pearls, or garments of great price, |
| WEB | In the same way, that women also adorn themselves in decent clothing, with modesty and propriety, not with braided hair, gold, pearls, or expensive clothing, |
| BBE | And that women may be dressed in simple clothing, with a quiet and serious air; not with twisted hair and gold or jewels or robes of great price; |
Where they part company is καταστολῇ — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases detailing the instructions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbκοσμέω
The sentence as the grammar sees it Open the tree ›
3 of 23 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Timothy 2:9
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 Worship Conductgenerated
1 Timothy 2:9 is part of Paul's guidance to the church in Ephesus, where he emphasizes the importance of proper conduct during worship. He encourages women to express their faith through modesty and good deeds rather than through ostentatious displays of wealth or beauty. This instruction reflects a broader biblical theme of valuing inner character over external appearances, as also seen in 1 Peter 3:3-4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Peter 3:3–5 | Your beauty should not come from outward adornment, such as braided hair or gold jewelry or fine clothes, |
| 2 | Proverbs 7:10 | Then a woman came out to meet him, with the attire of a harlot and cunning of heart. |
| 3 | Isaiah 3:16 | The LORD also says: “Because the daughters of Zion are haughty— walking with heads held high and wanton eyes, prancing and skipping as they go, jingling the bracelets on their ankles— |
| 4 | Titus 2:3–5 | Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good. |
| 5 | Genesis 24:53 | Then he brought out jewels of silver and gold, and articles of clothing, and he gave them to Rebekah. He also gave precious gifts to her brother and her mother. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — καταστολῇ, katastolēgenerated
The Greek word καταστολή (katastolē) refers to attire or clothing, particularly in the context of modesty. It is derived from the verb καταστέλλω, which means to suppress or restrain, indicating a sense of decorum in dress.
In this verse, it emphasizes that women should adorn themselves in a way that reflects their inner character, aligning with the values of humility and propriety rather than extravagance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses apparel, which is also found in the KJV and ASV, maintaining a focus on the concept of clothing.
Where the translations differ is in the rendering of καταστολῇ. The BSB, KJV, ASV, and others use apparel, while versions like the WEB and BBE choose clothing, showing a slight variation in emphasis.
Sentence Structuregenerated
The main verb of the verse is Βούλομαι, I want, which governs the entire instruction. It is followed by a noun phrase, γυναῖκας, women, serving as the subject of the instruction.
The structure includes several phrases detailing how women should adorn themselves, with a series of adjectives and nouns describing the desired qualities of their attire.
Septuagint Backgroundgenerated
The word καταστολή does not have a direct equivalent in the Septuagint but relates to the Hebrew terms for clothing, such as בֶּ֫גֶד, which also conveys the idea of garments or attire.
While καταστολή is used specifically in the New Testament, its roots in the concept of modesty can be traced back to similar discussions in the Old Testament about appropriate dress.
In plain words — the whole versegenerated
1 Timothy 2:9 teaches that women should dress modestly and with self-control, avoiding elaborate hairstyles and expensive jewelry. Instead, their focus should be on good deeds, reflecting their faith and character.
Frequently Asked Questionsgenerated
Paul is emphasizing that women should dress in a way that is respectful and not extravagant, focusing on modesty and self-control.
He mentions these to highlight that such adornments can distract from the true expression of faith and character, which should be reflected in good deeds.
This verse fits into Paul's broader instructions for orderly worship and proper conduct within the church community, emphasizing inner virtues over external appearances.
Many believers see this teaching as a timeless principle that encourages modesty and humility in dress and behavior, applicable in various cultural contexts.
Reflection Questionsgenerated
- What are some ways I can express my faith through my actions rather than my appearance?
- How do I balance personal style with the call for modesty in my life?
- In what ways can I encourage others to focus on inner beauty and good deeds?
- How can I apply Paul's teachings on conduct in my community and church?
The early church on this verse — how the Fathers read it
Early church writers like Clement and Tertullian referenced this verse to discuss the appropriate conduct and dress of women in the church.
The Instructor orders them to go forth "in becoming apparel, and adorn themselves with shamefacedness and sobriety," "subject to their own husbands;Early Church Fathers on 1 Timothy 2 →
For what is a crown on the head of a woman, but beauty made seductive, but mark of utter wantonness,-a notable casting away of modesty, a setting temptation on fire? Therefore a woman, taking counsel from the apostles' foresight,Early Church Fathers on 1 Timothy 2 →
So far, however, as regards the dress of women, the variety of observance compels us-men of no consideration whatever-to treat, presumptuously indeed, after the most holy apostle,Early Church Fathers on 1 Timothy 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 2:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn like manner also,.... Let the women pray likewise; though they are not to lead in prayer, or be the mouth of the church, which would be indecent, yet they are to join with the church in public
Read John Gill on 1 Timothy 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; In modest apparel - `in seemly guise' (Ellicott).
Read Robert Jamieson on 1 Timothy 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe apostle’ s next precept to be urged by Timothy, is concerning the habits of women, especially when they come to worship God in the public assemblies; for to such assemblies the precepts in this chapter, both before and after this, chiefly relate. Concerning these he commands, that they should adorn themselves in modest apparel, observe a decency, with respect to the modesty of their sex, the purity of religion, the quality of their condition, and their age. Religion has no other interest in our habits, but to regulate them according to a modest comeliness; for they are indifferent in their nature, and neither add nor detract from the acceptance of our religious services. Shamefacedness…
Read Matthew Poole on 1 Timothy 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; Ver. 9. In like manner also] Men have had their lessons. Now for women they are taught modesty in their attire (such as may neither argue wantonness nor wastefulness), silence in the Church, subjection in the family. Or costly array] Which yet great ones may wear; but they may not buy it with extortion, and line it with pride; since clothes are the ensigns of our shame, our fineness is our filthiness, and our neatness our nastiness. See Isaiah 3:12-26, where the prophet inveighs, as if he had viewed the ladies’ wardrobes in…
Read John Trapp on 1 Timothy 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) In like manner also, that women.—The Apostle continues his official injunctions in reference to public prayer. “Likewise,” he goes on to say, “I desire that women, when they pray”—women also in the congregation had their duties as well as the men—while the latter were directed to conduct and lead the public prayer, the women who worshipped with them were enjoined, as their part of the solemn service, to be present, adorned with neatness of apparel and modesty of demeanour, and the holy reputation of kind deeds. Adorn themselves in modest apparel.—This direction to Christian women was not intended to apply to their ordinary dress in the world, but simply explained to the sisters of the…
Read Charles John Ellicott on 1 Timothy 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. In like manner also] That is, he wills or commands what follows, as he had commanded what went before. That women adorn themselves] Καιταςγυναικαςεςκαταστολῃκοσμιῳ. The apostle seems to refer here to different parts of the Grecian and Roman dress. The στολη, stola, seems to have been originally very simple. It was a long piece of cloth, doubled in the middle, and sewed up on both sides, leaving room only for the arms; at the top, a piece was cut out, or a slit made, through which the head passed. It hung down to the feet, both before and behind, and was girded with the zona round the body, just under the breasts. It was sometimes made with, sometimes without, sleeves; and, that…
Read AdamClarke on 1 Timothy 2 →CambridgeThe Cambridge Bible for Schools and Colleges9. In like manner also, that women adorn themselves] The point of likeness consists in the fitting attitude of men and of women towards Public Worship and Common Prayer; for men, to lead in prayer with suitable posture and prepared spirit; for women, to attend in quiet dress and quiet behaviour, ‘unadorned’ but still ‘adorned the most’ with the halo of their church work. Cf. Titus 2:3.modest apparel] Or, seemly guise, if we take the word (which occurs only here) to refer like the Latin habitus not solely to dress but also to demeanour. The simple noun occurs often, e.g. Luke 15:22, ‘bring out the best robe.’ The compound verb is used by the ‘town clerk of Ephesus,’ Acts 19:36, ‘ye ought to…
Read Cambridge on 1 Timothy 2 →Albert Barnes1798–1870Barnes' Notes on the BibleIn like manner also - That is, with the same propriety; with the same regard to what religion demands.
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
Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes,
In the same way, that women also adorn themselves in decent clothing, with modesty and propriety, not with braided hair, gold, pearls, or expensive clothing,
Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes,
Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing,
Tyndale line
In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment;
In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment;
In like manner also, that women adorn themselves in decent apparel, with modesty and sobriety; not with broidered hair, or gold, or pearls, or costly array,
Likewise also the women, that they aray themselues in comely apparell, with shamefastnes and modestie, not with broyded heare, or gold, or pearles, or costly apparell,
Strictly literal
In like manner also that the women in decent deportment and dress adorn themselves with modesty and discretion, not with plaited [hair] and gold, or pearls, or costly clothing,
in like manner also the women, in becoming apparel, with modesty and sobriety to adorn themselves, not in braided hair, or gold, or pearls, or garments of great price,
also the women in like manner, in orderly apparel, to adorn themselves with modesty and sobriety, not in braided hair, or gold, or pearls, or clothing of great price,
Likewise, I want the women to dress themselves in proper clothing, with modesty and self-control. They should not have braided hair, or gold, or pearls, or expensive clothing.
From the Latin
In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire,
Simplified
In the same way, women should dress sensibly, modestly, and appropriately. They should be attractive not in their hairstyle or by wearing gold or pearls or expensive clothes,
And that women may be dressed in simple clothing, with a quiet and serious air; not with twisted hair and gold or jewels or robes of great price;
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.
Similiter et mulieres in habitu ornato, cum verecundia et sobrietate ornantes se, et non in tortis crinibus, aut auro, aut margaritis, vel veste pretiosa :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܟܢܐ ܐܦ ܢܫܐ ܒܐܣܟܡܐ ܢܟܦܐ ܕܠܒܘܫܐ ܒܬܚܡܨܬܐ ܘܒܢܟܦܘܬܐ ܢܗܘܐ ܬܨܒܝܬܗܝܢ ܠܐ ܒܓܕܘܠܐ ܘܒܕܗܒܐ ܐܘ ܒܡܪܓܢܝܬܐ ܐܘ ܒܢܚܬܐ ܫܦܝܪܐ
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.
ὡσαύτως καὶ — γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
The standard critical text of the New Testament.
ὡσαύτως καὶ — γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
The previous edition, still widely cited.
ὡσαύτως καὶ — γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
The Society of Biblical Literature edition, freely licensed.
ὡσαύτως — — γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
The edition that turned scholarship toward the earliest manuscripts.
ὡσαύτως καὶ — γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ — ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
An independent critical text built from the oldest witnesses then known.
ὡσαύτως — — γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ — ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
A recent critical edition following documentary evidence closely.
ὡσαύτως καὶ τὰς γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν — — ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
The reading of the majority of surviving manuscripts.
ὡσαύτως καὶ τὰς γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν — — ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| καὶ also | NA28, NA27, SBL, Treg, TR, Byz | WH, Tyn |
| τὰς <the> | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| καὶ or | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| χρυσίῳ with gold | NA28, NA27, SBL, WH | Treg, Tyn, TR, Byz |
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 2:9
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ὡσαύτως is an adverb meaning 'in like manner' or 'likewise,' formed from ὡς and αὔτως. It appears in various contexts in the New Testament, often requiring a verb to be supplied from the surrounding text, as seen in Matthew 20:5 and Romans 8:26. The lexicons consistently define it as indicating similarity or agreement.
ὡσαύτως
adv.,
strengthened for ὡς (in Hom, at the beginning of a clause, in the form ὣς δ' αὔτως, later in one word), in like manner, just so, likewise: Mt 20:5 21:30, 36 25:17, Mk 14:31, Lk 13:5 20:31, Ro 8:26, I Ti 5:25, Tit 2:6; with verb to be supplied from context, Mk 12:21, Lk 22:20, I Co 11:25, I Ti 2:9 3:8 3:11, Read the full entry →
ὡσ-αύτως, (ὡς and αὔτως), adv., [asa single word, PostHomeric], in like manner, likewise: put after the verb, Mt. xx. 5; xxi. 30,36; put before the verb, Mk. xiv. 31; Lk. xiii. 3 (here L T Tr WH ὁμοίως), 5 (T Trtxt. WH); Ro. viii. 26; 1 Tim. v. 25; Tit. ii. 6; as often in Grk. writ. the verb must be supplied from the preceding context, Mt. xxv.17; Mk. xii. 21; Lk. xx. 31; xxii. 20 [WH reject the pass.]; 1 Co. xi. 25; 1 Tim. ii. 9 (sc. βούλομαι, ef. 8); iii. 8 (sc. δεῖ, cf. 7), 11; Tit. ii. 3 (se. πρέπει εἶναι)
ὡσαύτως, ‘cin like manner,” ‘‘likewise ” : 238) Κάλας τέτακται συναντήσεσθαι πρὸς σὲ. δὲ καὶ τῶι ᾿Ακολλούθωι παρηγγείλαμεν συναντᾶν πρὸς σέ, P Eleph 20° (iii/B.c.) ὡσαύτως παστοφόριον ἐν Τεντύρει ἐντὸς τείχους, P Petr Il. 4 (11)® (111.8.6.) ὡσαύτως δὲ καὶ σχοινία p, ἐὰν δὲ ὑπάρχηι πλέω σ, ““ likewise, too, 100 ropes, but if you have plenty, 200,” in connexion with building operations, P Ry] II. 130! (A.p. 31) ἔτι δὲ καὶ πλειστάκι ὡσαύτως ἐτρύγησαν Kal ἀπηνέγκαντο, **moreover they repeatedly gathered them in the same way and carried them off,” of thieves in an olive-yard, P Oxy IL. 26719 (agreement of marriage—a.D. 36) προσομολογῶι ἐὰν ὡσαύτως ἐκ διαφορᾶς ἀπίαλλαγ]ῶμεν ἀπ᾽ ἀλλήλων... ., “J further agree if as aforesaid owing to a quarrel we separate from each other. . .” (Edd.), similarly 24. III. 49614 (A.D. 127), and Preisigke 5114}7} (A.D. 613-640). P Hamb I. 2514 (B.c. εν…
Read the full entry →ὡσαύτως (hōsautōs) — likewise.
ὡσαύτως,
adverb of ὁ αὐτός, in like manner, just so, used by [Refs 8th c.BC+].. in like manner as.. [Refs 5th c.BC+]; opposed to ὡς ἑτέρως, [Refs 4th c.BC+]
2. further strengthened, ὡ. οὕτως so in like manner, [Refs 5th c.BC+]
ὡσαύτως
hosautos
from 5613 and an adverb from 846; as thus, i.e. in the same way:--even
so, likewise, after the same (in like) manner.
see GREEK for 5613
see GREEK for 846
ὡσαύτως
Adv
likewise
ὡσαύτως hōsautōs 17x
just so, in just the same way or manner, likewise, Mt. 20:5; 21:30
ὡσαύτως ὥς, αὔτως in like manner, just so, ὣς δ᾽ αὔτως, for ὡσαύτως δὲ . . , Hom., etc.; ὡσαύτως καὶ . . in like manner as . . , Hdt.; so c. dat., ὣς δ᾽ αὔτως τῇσι κυσὶ θάπτονται id. Hdt.; ὡς. ἔχειν Plat.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
18 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 17 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὑπὸ γὰρ φωτὸς ἄνω παραπεμφθεῖσα ἡ ὅρασις καὶ κατιδοῦσα φύσιν ἀστέρων καὶ κίνησιν αὐτῶν ἐναρμόνιον, ἀπλανῶν τε καὶ πλανήτων εὖ διατεταγμένας περιφοράς, τῶν μὲν κατὰ ταὐτὰ καὶ ὡσαύτως περιπολούντων, τῶν δ’ ἀνομοίως τε καὶ ὑπεναντίως διτταῖς περιόδοις…
καὶ κλείσας τὴν σκηνὴν ἐσφράγισεν τὰς κλεῖδας ὡσαύτως καὶ τὰς ῥάβδους,
πᾶς δὲ προφήτης δεδοκιμασμένος, ἀληθινός, ποιῶν εἰς μυστήριον κοσμικὸν ἐκκλησίας, μὴ διδάσκων δὲ ποιεῖν, ὅσα αὐτὸς ποιεῖ, οὐ κριθήσεται ἐφ̓ ὑμῶν: μετὰ θεοῦ γὰρ ἔχει τὴν κρίσιν: ὡσαύτως γὰρ ἐποίησαν καὶ οἱ ἀρχαῖοι προφῆται.
γενέθλια τοῦ βασιλέως καὶ βασιλίσσης οἴνου παλαιοῦ εὐώδους κεράμια ὅσα ἄν σοι δόξῃ, ὡσαύτως δὲ καὶ ἱερεῖα … προαπο … ν … εἰς τὴν ἑορτὴν
ἐν Πτολεμαΐδι ὑπαίθρωι ἱππεῖς, ἀλλὰ καὶ τοὺς τεταγμένους ἐν τοῖς Χηνοβοσκίοις τοῦ αὐτοῦ νομοῦ, ὡσαύτως δὲ καὶ παρὰ τοὺς … πεζοὺς καὶ τοὺς ἐν τοῖς ἄλλοις τόποις τεταγμένους μισθοφόρους
Σαντοβίθυος τοῦ στρατηγοῦ … συνσχεθεὶς ἠξίωσεν ὡς μετὰ τὴν δίεσιν παντὶ δίκαιον … ου. Ὡσαύτως ἐπὶ Πτολεμαίου τοῦ ἐπὶ τοῦ Παθυρίτου … μων κληρονομίαν καὶ συνγραφὴν πατρικῆς … ὑπογράφει
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word γυνή (i.e., *gunē*) means 'woman' and can refer to any female, including wives and unmarried women. It is used in various contexts in the New Testament, such as addressing women with respect or affection. The term also specifically denotes a wife and appears in passages like Matthew 1:20 and 14:3. Lexicons note that it can imply different nuances depending on the context.
γυνή, -αικός, ἡ; 1. univ. a woman of any age, whether a virgin, or married, or a widow: Mt. ix. 20; xiii. 33; xxvii. 55; Lk. xiii. 11; Acts v. 14, ete.; ἡ μεμνηστευμένη τινὶ γυνή, Lk. ii. 5 RG; ἡ ὕπανδρος γυνή, Ro. vii. 2 ; γυνὴ xnpa, Lk. iv. 26 (1 K. vii. 2 (14); xvii. 9; femina vidua, | Nep. praef. 4). 2. a wife: 1 Co. vii. 3 sq. 10, 13 sq.; | Eph. ν. 22, ete.; γυνή τινος, Mt. v. 31 sq. ; xix. 3,5; Acts v. 1, 7; 1 Co. vii. 2; Eph. v. 28; Rev. ii. 20 [G L WH mrg.], ete. of a betrothed woman: Mt. i. 20, 24. ἡ γυνὴ τοῦ πατρός his step-mother: 1 Co. v. 1 (38 NW, Lev. xviii. 8). ἔχειν γυναῖκα : Mt. xiv.4; xxii. 28; Mk. vi. 18; xii. 23; Lk. xx. 33; see ἔχω, I. 2b. fin. γύναι, as a form of address, may be used — either in indignation, Lk. xxii. 57; or in admiration, Mt. xv. 28; or in kindness and favor, Lk. xiii. 12; Jn. iv. 21; or in respect, Jn. ii. 4; xix. 26, (as in Hom. Il. 3, 204; Od.…
Read the full entry →γυνή. This old noun retains from Homer down to MGr—where it has only changed its declension (ἡ yvvaika)—the two meanings of ‘‘woman”’ and ‘‘ wife”: it is superfluous to illustrate the one or the other, as we should get no light on the only questions that arise in NT, such as which word to use in rendering Mt 578. The meeting of two words characteristic of that passage does, however, make it worth while to quote Wiinsch 4 58° (iii/A.D.), where Domitiana prays that her lover may be wholly devoted to her, μηδεμίαν ἄλλην γυναῖκα μήτε παρθένον ἐπιθυμοῦντα. That γυναῖκα = ‘* married woman” in Mt /.c. is anyhow probable. The phrase of Mk 1215 ἢ etc., may be paralleled in the oldest word is | | the Κοινή. yovla extant Greek papyrus, P Eleph 1° (B.c. 311) (= Selections, p. 2) λαμβάνει Ἡρακλείδης Δημητρίαν Koray γυναῖκα γνησίαν παρὰ τοῦ πατρός κτλ. The irregularity of the word’s flexion naturally…
Read the full entry →γυνή (gunē) — woman.
γῠνή,
Doric dialect γυνά, Boeotian dialect βανά (see entry), ἡ, genitive γυναικός, accusative γυναῖκα, vocative γύναι (γυνή [Refs 6th c.BC+]: Aeolic dialect dative plural γυναίκεσσι [Refs 7th c.BC+]:—woman, opposed to man,[Refs 8th c.BC+] substantive, γ. ταμίη[Refs 8th c.BC+]; γρηΰς (which see), ἀλετρίς (which see), δμῳαὶ γυναῖκες [Refs 8th c.BC+]: vocative, as a term of respect or affection, mistress, lady, [Refs 5th c.BC+]; φαντὶ γυναῖκες the lasses say, [Refs]; πρὸς γυναικός like a woman, [Refs 4th c.BC+]; ὅρκους γυναικὸς εἰς ὕδωρ γράφω [Refs 5th c.BC+]
II. wife, spouse, [Refs 8th c.BC+]; opposed to ἑταίρα, [Refs 4th c.BC+]; γ. γνησία, [Refs 4th c.BC+]; also, concubine, [Refs 8th c.BC+]
γυνή
gune
probably from the base of 1096; a woman; specially, a wife:--wife,
woman.
see GREEK for 1096
γυνή, αικός, ἡ
n.f.
a woman, wife, my lady
γυνή Prob. from same Root as γίγνομαι. a woman, Lat. femina, opp. to man, Hom., etc.; with a second Subst., γυνὴ ταμίη housekeeper, δέσποινα γ., δμωαὶ γυναῖκες, etc., id. Hom.:—in voc. often as a term of respect, mistress, lady, Theocr.:— πρὸς γυναικός like a woman, Aesch.
a wife, spouse, opp. to παρθένος, Hom., Xen.
a mortal woman, opp to a goddess, Hom.
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
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
221 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 214 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 424 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.
πάλιν δ’ αὖ γυναιξὶν ἡ φορὰ τῶν καταμηνίων εἰς ἑπτὰ τὰς πλείστας ἡμέρας χορηγεῖται.
περὶ Σάρρας τῆς Ἁβράμου γυναικός, καὶ πῶς τὸν βίον κατέστρεψεν.
ἀκούσατε οὖν περὶ τοῦ λαοῦ τί λέγει ἡ γραφή: Ἐδεῖτο δὲ Ἰσαὰκ περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν: καὶ συνέλαβεν.
ὠνὴν Αἰγυπτίαν ἥν ἔθετο διʼ Ἐσπνούθιος Αἰγυπτίου μονογράφου Κροκοδίλων πόλεως Τνεφερῶτι τῇ τοῦ Νεχθανούπιος γυναικὶ ἀντὶ τῆς παρακεχωρημένης ἐν τῆι ἄνω σφραγῖδι ἀρούρας μιᾶς ἡμίσους τετάρτου ὑφʼ ὑμῶν· καὶ
εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ μὴ ἐπελεύσεσθαι Ὧρον μηδʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ ἐπὶ τὸν
τὰ προγεγραμμένα. τοῦτο δʼ ἐστὶν τὸ ὀφείλημα ὃ ὤφειλεν Ἁρπὼς Παβῦτος καὶ ἡ τούτου γυνὴ Ταρεῆσις. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word καταστολή (katastolē) is derived from καταστέλλω and primarily refers to attire or dress, as seen in 1 Timothy 2:9. It can also imply steadiness or quietness in demeanor. While its biblical usage is limited to a couple of passages, it encompasses broader meanings such as modesty and restraint in behavior.
κατα-στολή, -ῆς, ἡ
(< καταστέλλω),
[in LXX: Is 61:3 (מַעֲטֶה)*;]
a letting down, checking.
steadiness, quietness in demeanour.
LXX and NT (cf. Plut., ii, 65 D; -ίζω = vestire), a garment, dress, attire: I Ti 2:9 (but v. Ellic., in l.).†
κατα-στολή, -ῆς, ἡ, (καταστέλλω, 4. V-) ; 1. prop. a lowering, letting down; hence 2. iv bibl. Grk. twice, a garment let down, dress, attire: 1 Tim. ii. 9, Vulg. habitus, which the translator, acc. to later Lat. usage, seems to understand of clothing (cf. the French Vhabit); [ef. Joseph. b. j. 2, 8,4]; for ΤΠ}, Is. Ixi. 3, with which in mind Hesych. says xatagroAjy- περιβολὴν [ef. W. 23, but esp. Ellicott on i Tim. 1. c.].
καταστολή is confined in Bibl. Greek to Isai 613, 1 Tim 25. In both these passages it is usually understood of ‘‘clothing ἢ ; but in view of the word’s being used also with an inner reference, as in Priene 109*8° (c. B.C, 120) τῆι δὲ καταστολῇ Kal τῆι εὐσχημ[οσύνῃ, it is probable that it should be understood in the wider sense of ‘‘ demeanour,”’ ‘‘ deportment” (like κατάστημα g.v.) in 1 Tim /.c. : see Dibelius’ note HZNT ad 1., and cf. Aristeas 284 pet εὐσχημοσύνης καὶ καταστολῆς, “with decency and restraint,” and 2. 285 σὺ δὲ πᾶσαν ἠσκηκὼς καταστολήν, ‘ but thou hast practised all restraint.” For x. = ‘‘ overthrow,” ‘‘ subjugation,” see Chrest. I, 1215 (B.C. 88) Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς…
Read the full entry →καταστολή (katastolē) — attire/behaviour.
καταστολ-ή, ἡ,
equipment, dress, [NT+1st c.AD+].
II. putting down, checking, [Refs 1st c.BC+]; reduction, subjugation, Ηβαΐδος Wilcken [Refs 1st c.BC+]
II.2. modesty, reserve, [Refs 5th c.BC+]; moderation, κ. περιβολῆς in dress, [Refs 1st c.AD+], dignity, restraint, [Refs 2nd c.BC+] (Sardes, [Refs 1st c.BC+]
II.3. conclusion, 'finale', Mim.Oxy.[Refs 5th c.BC+]; remission, [Refs 4th c.AD+].
καταστολή
katastole
from 2687; a deposit, i.e. (specially) costume:--apparel.
see GREEK for 2687
καταστολή, ῆς, ἡ
n.f.
garb, dress, attire
καταστολή katastolē 1x
pr. an arranging in order; adjustment of dress; in NT apparel, dress, 1 Tim. 2:9*
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
a-par'-el: The English equivalent of six Hebrew and three Greek words, variously signifying all kinds of raiment, chiefly garments costly and beautiful: ornamental (2Sa 1:24); royal, as of Ahasuerus (Es 6:8), of Herod (Ac 12:21, esthes); of kings' daughters (2Sa 13:18); priestly (Ezr 3:10); also mourning (2Sa 14:2). In 1Sa 17:38,39 "apparel" replaces "armor" of King James Version: "Saul clad David with his apparel," probably some close-fitting garment worn under the armor, or sometimes without it. Severe judgment…
Apparel
In Old Testament times the distinction between male and female attire was not very marked. The statute forbidding men to wear female apparel (Deut. 22:5) referred especially to ornaments and head-dresses. Both men and women wore (1) an under garment or tunic, which was bound by a girdle. One who had only this tunic on was spoken of as “naked” (1 Sam. 19:24; Job 24:10; Isa. 20:2). Those in high stations sometimes wore two tunics, the outer being called the “upper garment” (1 Sam. 15:27; 18:4; 24:5; Job 1:20). (2.) They wore in common an over-garment (“mantle,”…
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν.
κόσμιος is an adjective meaning orderly, decent, or modest, derived from κόσμος. It describes behavior that is well-ordered and respectable, and is used in the New Testament in 1 Timothy 2:9 and 3:2. The term can also be found in classical literature, often referring to virtuous conduct.
κόσμιος, -ον (in cl. -α, -ον),
(< κόσμος),
[in LXX: Ec 12:9 (תּקן)*;]
orderly, decent, modest: I Ti 2:9 (WH, mg., -ίως, q.v.) 3:2.†
κόσμιος, -ov, of three term. in class. Grk., ef. WH. App. Ρ. 157; W.§ 11, 1; [B. 25 (22 sq.)], (κόσμος), well-arranged, seemly, modest: 1 Vim. ii. 9[ WH mrg. -μίως]; of a man living with decorum, a well-ordered life, 1 Tim. iii. 2. (Arstph., Xen., Plat., Isocr., Lys., al.) [Cf. Trench § xcii.]
κόσμιος, “orderly,” ‘‘ virtuous,” which in the NT is confined to 1 Tim 2°, 35, is common as an epithet of honour in the inscrr., e.g., Magn 165° διὰ τὴν τοῦ ἤθους κόσμιον (for form see Blass Gy., p. 33) ἀναστροφήν, 76. 1794 (ii/A.D.) διὰ . . τὴν is τὴν πόλιν αὐτοῦ κόσμιον ἀναστροφήν, and OG/S 485° (Roman) ἄνδρα͵. .. ἤθει καὶ ἀγωγῇ κόσμιον. Sharp (p. 52) quotes Epict. Anch. 40 κόσμιαι.. καὶ αἰδήμονες of women, as in I Tim 2°: cf. also the late PSI I. 971 (vi/a.p.) τὴν ἐμὴν κοσμί(ίαν) [yuvaika. For the subst. κοσμιότης, see Sy// 371% (time of Nero), where a physician is praised ἐπὶ... τῇ κοσμιότητι τῶν ἠθῶν, and an honorific inscr. BCH xi. (1887), p. 348 διά τε τὴν ἰδίαν αὐτοῦ κοσμιότητα καὶ διὰ τὰς τῶν προγόνων…
Read the full entry →κόσμιος (kosmios) — respectable.
κόσμ-ιος, α, ον,
(-ος, ον, [Refs 2nd c.AD+], well-ordered, regular, moderate, δαπάνη [Refs 5th c.BC+] c; κόσμιόν ἐστι, with infinitive, is a regular practice, [Refs 5th c.BC+]
2. of persons, orderly, well-behaved, δίκαιοι καὶ σοφοὶ καὶ κ.[Refs 5th c.BC+] e; of a patient, quiet, [Refs 5th c.BC+]: frequently in Oratt., of honest, orderly citizens, [Refs 5th c.BC+]; modest, ὁμιλία [Refs 5th c.BC+]; τὸ κ. decency, order, [Refs 5th c.BC+] adverb κοσμίως regularly, decently, [Refs 5th c.BC+] c; κ. ἥκομεν as befits us, [Refs 5th c.BC+]: comparative -ιώτερον, βεβιωκέναι [Refs 5th c.BC+]: superlative -ώτατα, τὰς συμφορὰς φέρειν [Refs 5th c.BC+].
κόσμιος
kosmios
from 2889 (in its primary sense); orderly, i.e. decorous:--of good
behaviour, modest.
see GREEK for 2889
κόσμιος, ία, ον
Adj
orderly, virtuous
κόσμιος kosmios 2x
decorous, respectable, well-ordered, 1 Tim. 2:9; 3:2*
κόσμιος κόσμιος, η, ον κόσμος well-ordered, regular, moderate, δαπάνη Plat.:— κόσμιόν ἐστι, c. inf., 'tis a regular practice, Ar.
of persons, orderly, well-behaved, regular, discreet, quiet, id. Ar., Plat., etc.: —τὸ κ. decorum, decency, order, Soph.:—adv. κοσμίως, regularly, decently, Ar., etc.; κοσμίως ἔχειν to be orderly, Plat.
Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
πόρνῃ μὲν γὰρ καὶ βεβήλῳ σῶμα καὶ ψυχὴν οὐδὲ προσελθεῖν ἐᾷ, κἂν τὴν ἐργασίαν ἀποθεμένη σχῆμα κόσμιον καὶ σῶφρον ὑποδύηται, διὰ τὸ τὴν ἀρχαίαν προαίρεσιν ἀνίερον αὐτῇ γενέσθαι.
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 occurrences in the New Testament, rendered 12 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 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
αἰδώς is a feminine noun meaning a sense of shame, modesty, or reverence. It conveys feelings of self-respect and regard for others, often associated with moral integrity. In the New Testament, it appears in 1 Timothy 2:9, where it relates to appropriate behavior. Lexicographers note a distinction between αἰδώς and its synonym αἰσχύνη, with the former focusing on the prevention of shameful acts and the latter reflecting on the shame of actions already taken.
THERE was a time when αἰδώς occupied that whole domain of meaning afterwards divided between it and αἰσχύνη. It had then the same duplicity of meaning which is latent in the Latin ‘pudor,’ in our own ‘shame;’ and indeed retained a certain duplicity of meaning till the last (Euripides, Hippol. 387-389). Thus Homer, who does not know αἰσχύνη, sometimes, as at Il. v. 787, uses αἰδώς, where αἰσχύνη would, in later Greek, have certainly been employed ; but elsewhere in that sense which, at a later period, it vindicated as exclusively its own (Jl. xiii. 122; ef. Hesiod, Op. 202). And even Thucydides, in a difficult and doubtful passage where both words occur (i. 84), is by many considered to have employed them as equipollent and convertible (Donaldson, Cratylus, 3rd ed. p. 545). So too in a passage of Sophocles, where they occur close together, αἰδώς joined with φόβος, and αἰσχύνη with δέος…
Read the full entry →αἰδώς, (-oos) -ovs, 7; fr. Hom. down; a sense of shame, modesty: 1 Tim. ii.9; reverence, Heb. xii. 28 (λατρεύειν θεῷ μετὰ αἰδοῦς καὶ εὐλαβείας. but L T Tr WH εὐλαβείας καὶ δέους). [SYN. αἰδώς, αἰσχύνη: Ammonius distincuishes the words as follows, αἰδὼς καὶ αἰσχύνη διαφέρει, ὅτι ἡ μὲν αἰδώς ἐστιν ἐντροπὴ πρὸς ἕκαστον, ὡς σεβομένως τις ἔχει - αἰσχύνη δ᾽ ἐφ᾽ οἷς ἕκαστος ἁμαρτὼν αἰσχύνεται. ὡς μὴ δέον τι πράξας. καὶ αἰδεῖται μέν τις τὸν πατέρα " αἰσχύνεται δὲ ὃς μεθύσκεται, ete., οἴο. ; accordingly αἰδ. is prominently objective in its reference, having regard to others; while aicy. is subjective, making reference to one’s self and one’s actions. Cf. Schmidt ch. 140. It is often said that ‘aid. precedes and prevents the shameful act, αἰσχ- reflects upon its consequences in the shame it brings with it’ (Cope, Aristot. rhet. 5, 6, 1). aid. is the nobler word, aicx. the stronger; while “aid.…
Read the full entry →αἰδώς. We can supply no papyrus references for this expressive word (1 Tim 25, Heb 12% MPa), but it is found in 3 Maccabees and in Epictetus; also OG/S 5078 (ii/A.D.) (with ἐπιείκεια). The verb occurs P Fay 12 (c. B.C. 103) οὐκ αἰδεσθεὶς δὲ τοζῦτο], ‘‘so far from being abashed” (Edd.), and often elsewhere: it is curious that Nageli (p. 57) should make it absent from the papyri as from NT—a glance at the indices would suffice. The adj. αἰδέσιμος and its abstract -ότης came into common use in late times.
αἰδώς (aidōs) — modesty.
αἰδώς, όος,
contraction οῦς, η (late nominative plural αἰδοί [Refs 5th c.BC+], as a moral feeling, reverence, awe, respect for the feeling or opinion of others or for one's own conscience, and so shame, self-respect (in full ἑαυτοῦ αἰδώς[Refs 5th c.AD+], sense of honour, αἰδῶ θέσθ᾽ ἐνὶ θυμῷ[Refs 8th c.BC+]; ἴσχε γὰρ αἰ. καὶ δέος[Refs 8th c.BC+]; δακρύων πένθιμον αἰδῶ tears of grief and shame, [Refs 5th c.BC+]; sobriety, moderation, [Refs 5th c.BC+]
2. regard for others, respect, reverence, αἰδοῦς οὐδεμιῆς ἔτυχον[Refs 6th c.BC+]; αἰ. τοκέων respect for them, [Refs 5th c.BC+]; τὴν ἐμὴν αἰδῶ respect for me, [Refs 4th c.BC+]; regard for friends, αἰδοῦς ἀχαλκεύτοισιν ἔζευκται πέδαις[Refs 5th c.BC+]; especially regard for the helpless, compassion, αἰδοῦς…
αἰδώς
aidos
perhaps from 1 (as a negative particle) and 1492 (through the idea of
downcast eyes); bashfulness, i.e. (towards men), modesty or (towards
God) awe:--reverence, shamefacedness.
see GREEK for 1
see GREEK for 1492
αἰδώς, οῦς, ἡ
n.f.
shame, modesty
αἰδώς aidōs 1x
modesty, reverence, 1 Tim. 2:9*
αἰδώς αἰδέομαι a sense of shame, shame, modesty, self-respect, Hom., etc.:—personif., Ζηνὶ σύνθακος θρόνων Αἰδώς Shame that shares his throne with Zeus, Soph.
regard for others, respect, reverence, Theogn.; τὴν ἐμὴν αἰδῶ respect for me, Aesch.
that which causes shame, and so,
a shame, Il.; as an exclam., shame! αἰδώς, Ἀργεῖοι, κακ᾽ ἐλέγχεα! id. Il.; αἰδώς, ὦ Λύκιοι: ποῖ φεύγετε; id. Il.
= τὰ αἰδοῖα, id. Il.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἡ δ’ οὐδὲν ἐκείνου προσβλέπουσα ζῷον ἐμφερέστερον ἑαυτῇ γάνυταί τε καὶ ἀντιπροσφθέγγεται μετ’ αἰδοῦς·
φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.
προκειμένου καὶ τῆς ὑποθέσεως μελλούσης κατὰ διήγησιν λέγεσθαι, φίλοι μεταξὺ γενάμενοι ἄνδρες ἀξιόπιστοι καὶ αἰδοῦς ἄξιοι ἀμφότερα τὰ μέρη εἰς διάλυσιν ἤγαγον καὶ ἀπέστην ὧν λόγων κεκείνηκα. κατὰ τοῦτο
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
σωφροσύνη is a feminine noun meaning soundness of mind, self-control, or moderation. It is derived from the root word for sanity and covers concepts like discretion and temperance. The New Testament references it in Acts 26:25 and 1 Timothy 2:9, 15, where it relates to mental clarity and moral integrity. Some sources note its use in political contexts, but the primary focus remains on personal virtues.
THESE two are named together by St. Paul (1 Tim. ii. 9; ef. Plato, Phedrus, 258 d) as constituting the truest adornment of a Christian woman; σωφροσύνη occurs only on two other occasions (Acts xxvi. 25:1 Tim. ii. 15). If the distinction which has been drawn in § xix. be correct, then that which Xenophon (Cyrop. viii. 1. 81) puts into the mouth of Cyrus cannot stand: diype δὲ αἰδῶ καὶ σωφροσύνην τῇδε, ὡς τοὺς μὲν αἰδουμένους τὰ ἐν τῷ φανερῷ αἰσχρὰ φεύγοντας, τοὺς δὲ σώφρονας καὶ τὰ ἐν τῷ ἀφανεῖ. It is faulty on both sides ; on the one hand αἰδώς does not merely shun open and manifest basenesses, however αἰσχύνη may do this; on the other a mere accident of σωφροσύνη is urged as constituting its essence. The etymology of σωφροσύνη, aS σώζουσα τὴν φρόνησιν (Aristotle, Hthic. Nic. vi. 5. 5), or σωτηρία τῆς φρονήσεως (Plato, Crat. 411 e; ef. Philo, De Fort. 8), must not be taken as seriously…
Read the full entry →σωφροσύνη, -ης, ἡ, (copper), fr. Hom. (where caodpoσύνη) down; a. soundness of mind (opp. to pavia, Xen. mem. 1, 1,16; Plat. Prot. p. 323 b.): ῥήματα σωφροσύνης, words of sanity [A. V. soberness], Acts xxvi. 25. b. self-control, sobriety, (ea virtus, cujus proprium est, motus animi appetentes regere et sedare semperque adversantem libidini moderatam im omni re servare constantiam, Cic. Tusc. 3, 8,17; ἡ σωφροσ. ἐστὶ kat ἡδονῶν τινων καὶ ἐπιθυμιῶν ἐγκράτεια. Plat. rep. 4, 480 6.; cf. Phaedo p. 68¢.; sympos. Ρ. 196 ο.; Diog. Laért. 8, 91; 4 Mace. i. 31; σωφροσύνη δὲ ἀρετὴ δι᾿ ἣν πρὸς Tas ἡδονὰς τοῦ σώματος οὕτως ἔχουσιν ὡς ὁ νόμος κελεύει, ἀκολασία δὲ τοὐναντίον, Aristot. rhet. 1, 9, 9): 1 Tim. ii. 15; joined with αἰδώς (as in Xen. Cyr. 8, 1, 30 54.) ibid. 9; [ef. Trench, N. T. Syn. § xx., and see αἰδώς…
Read the full entry →σωφροσύνη. In an Imperial Edict regarding the remission of the arm coronarium, P Fay 20 (iv/A.D.), the Emperor Julian (see Archiv ii. p. 169) claims that, ever since he became Caesar, he had striven to restore vigour to what was in decline,*# οὐχ ὅρων ζητήσεσιν ἀλλὰ σωφρο[σύνῃ)], μόνον ov πρὸς τὸ ἴδιον γινομένων ἀναλωμάτων, ‘‘not by acquisitions of territory (Ὁ) but by economy, limiting expenditure to public purposes ’’ (Edd.). Later in the same document the word is used in the more general sense of “" discretion,’
σωφροσύνη (sōphrosunē) — mental soundness.
σωφροσύνη [ῠ],
Doric dialect σωφροσ-ύνα, Epic dialect and poetry σᾰοφροσύνη (as in [Refs 8th c.BC+] and in later poetry, [Refs], ἡ, soundness of mind, prudence, discretion, [Refs 8th c.BC+]; the common form first in [Refs 6th c.BC+]; sanity, opposed to μανία, [NT+5th c.BC+]
2. moderation in sensual desires, selfcontrol, temperance, [Refs 5th c.BC+]; σ. τὸ περὶ τὰς γυναῖκας (i.e. ἔργον) [NT+5th c.BC+]
3. in a political sense, a moderate form of government, [Refs 5th c.BC+]
σωφροσύνη
sophrosune
from 4998; soundness of mind, i.e. (literally) sanity or
(figuratively) self-control:--soberness, sobriety.
see GREEK for 4998
σωφροσύνη, ης, ἡ
n.f.
sanity, sobriety
σωφροσύνη sōphrosynē 3x
sanity, soundness of mind, a sane mind, Acts 26:25; female modesty, 1 Tim. 2:9, 15*
σωφροσύνη σωφροσύνη, doric -ύνα, epic σα^οφροσύνη, ἡ, soundness of mind, moderation, discretion, Od., Theogn., attic
moderation in desires, self-control, temperance, chastity, sobriety, Lat. temperantia, modestia, Ar., Plat., etc.
from σώφρων
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
self-kon-trol' (egkrateia): Rendered in the King James Version "temperance" (compare Latin temperario and continentia), but more accurately "self-control," as in the Revised Version (British and American) (Ac 24:25; Ga 5:23; 2Pe 1:6); adjective of same, egkrates, "self-controlled" (Tit 1:8 the Revised Version (British and American)); compare verb forms in 1Co 7:9, "have .... continency"; 9:25, the athlete "exerciseth self-control." Self-control is therefore repeatedly set forth in the New Testament as among the important Christian virtues.
→ See ABSTINENCE, TOTAL
→ See GRACES, CHRISTIAN
→ See PATIENCE
→ See TACT
→ See also, RASHNESS
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἰσὶ δὲ τὸν ἀριθμὸν τέτταρες, φρόνησις σωφροσύνη ἀνδρεία δικαιοσύνη.
προσδοκᾶν τε τῶν παρόντων ἀγαθῶν ὄνησιν, ὧν ἤδη μετέχειν, προσθέμενον αὐτῆς τῷ ἔρωτι καὶ μειζόνων ἀπολαύσειν ὑπήκοον γενόμενον, ἄμυναν δὲ καὶ μῖσος παρʼ αὐτῆς ἀποστραφέντα τὴν ἀξίωσιν καὶ τοῦ χαρίσασθαι τῇ δεσποίνῃ τὴν τῆς σωφροσύνης δόκησιν…
ἀδελφοὶ αὐτῶν εὑρεθῶμεν τῇ ἐπιεικείᾳ: μιμηταὶ δὲ τοῦ κυρίου σπουδάζωμεν εἶναι, τίς πλέον ἀδικηθῇ, τίς ἀποστερηθῇ, τίς ἀθετηθῇ: ἵνα μὴ τοῦ διαβόλου βοτάνη τις εὑρεθῇ ἐν ὑμῖν, ἀλλ̓ ἐν πάσῃ ἁγνείᾳ καὶ σωφροσύνῃ μένητε ἐν Ἰησοῦ Χριστῷ σαρκικῶς καὶ…
κοινωνῶν νομίσματα ϛ γ κδ μη ϙϛ παρὰ Γεροντίου καὶ Πτολεμαίου διὰ Ἰωάννου ἀπὸ Σωφροσύνης νομίσματα β γίνεται ἀρτάβαι λδ δ χοίνικες ε νομίσματα πγ δ η κδ μη
Ἰὼβ μητρὸς Ἄννας καὶ Φοιβάμμων ἀγροφύλαξ υἱὸς Μ … οἱ πάντες ὁρμώμενοι ἀπὸ ἐποικίου Σωφροσύνης τοῦ Ὀξυρυγχίτου νομοῦ Αὐρηλίῳ Ἀβρααμίῳ μυλοκόπῳ υἱῷ Σενουθίου ἀπὸ τῆς Ὀξυρυγχιτῶν πόλεως χαίρειν. ὁμολογοῦμεν
The Greek word κοσμέω (i.e., *kosmeo*) means to arrange, order, or adorn. It encompasses both literal and metaphorical uses, such as preparing a feast or embellishing one's character. In the New Testament, it appears in contexts like decorating homes or honoring others. The lexicons do not show significant disagreement on its meanings.
κοσμέω, -ῶ
(< κόσμος),
[in LXX for עדה, תּקן, etc.;]
to order, arrange, prepare (in Hom. esp. of marshalling armies): Mt 25:7 (cf. Si 50:9, al.).
κοσμέω, -ῶ; 3 pers. plur. impf. ἐκόσμουν; 1 aor. ἐκόσμησα; pf. pass. κεκόσμημαι; (κόσμος) ; 1. to put in order, arrange, make ready, prepare: τὰς λαμπάδας, put in order [A. V. trim], Mt. xxv. 7 (δόρπον, Hom. Od. 7, 13; τράπεζαν, Xen. Cyr. 8, 2,6; 6,11; Sept. Ezek. xxiii. 41 for 31, Sir. xxix. 26; προσφοράν, Sir. 1. 14, and other exx. elsewhere). 2. to ornament, adorn, (so in Grk. writ. fr. Hesiod down; Sept. several times for KOT LOS 7773!) ; prop.: οἶκον, in pass., Mt. xii. 44; Lk. xi. 25; τὰ μνημεῖα, to decorate [A.V. garnish], Mt. xxiii. 29 (τάφους, Xen. mem. 2, 2,13); τὸ ἱερὸν λίθοις καὶ ἀναθέμασι, in pass. Lk. xxi. 5; τοὺς θεμελίους τοὺ τείχους λίθῳ τιμίῳ, Rev. xxi. 19; τινά (with garments), νύμφην, pass. Rev. xxi. 2; ἑαυτὰς ἔν τινι, 1 Tim. ii. 9 (on this pass. see καταστολή, 2). metaph. i. 4. to embellish with honor, gain honor, (Pind. nem. 6, 78; Thue. 2, 42; κεκοσμ. τῇ ἀρετῇ…
Read the full entry →κοσμέω. In P Oxy XII. 1467° (A.D. 263) reference is made to certain laws which entitle women ‘‘ who are honoured with the right of three children” —rtats γυναιξὶν ταῖς τῶν τριῶν τέκνων δικαίῳ Kekoopnpéeva[t]s—to act without a guardian. The metaphorical use of the verb, as in Tit 219. is seen in Cagnat IV. 288° (ii/B.c.) κ[εκ]όσμηκε τὸν αὑτοῦ [β]ίον THe καλλίστηι παρρησίαι, and in the important Pyzene 105°6 (B.C. 9), where Augustus is described as ‘‘ having made war to cease, and established order everywhere "--τὸν παύσαντα piv πόλεμον, κοσμήσοντα [δὲ πάντα. Epict. iii. 1. 2 τὸ λογικὸν ἔχεις ἐξαίρετον" τοῦτο «κόσμει καὶ καλλώπιζε" τὴν κόμην δ᾽ ἄφες τῷ πλάσαντι ὡς αὐτὸς ἠθέλησεν…
Read the full entry →κοσμέω (kosmeō) — to arrange.
κοσμ-έω,
order, arrange, especially set an army in array, marshal it, [Refs 8th c.BC+]:—passive, ἐπεὶ κόσμηθεν ἅμ᾽ ἡγεμόνεσσιν ἕκαστοι [Refs]; πένταχα κοσμηθέντες marshalled in five bodies, [Refs]; of a population, διὰ τρίχα κοσμηθέντες [Refs 8th c.BC+] —middle, κοσμησάμενος πολιήτας having arranged his men, [Refs 8th c.BC+]; so after Homer, κ. στρατόν (variant for{κοιμήσων}) [Refs 5th c.BC+]
2. generally, arrange, prepare, δόρπον ἐκόσμει [Refs 8th c.BC+]:—passive, δεῖπνον κεκόσμηται [Refs 5th c.BC+]; δεῖ οὕτω κοσμηθῆναι ὅκως.. [Refs 3rd c.AD+]; τὸ κοσμηθὲν αἷμα, ={τὸνοἰκεῖον κόσμον κτησάμενον}, [Refs 2nd c.AD+]
κοσμέω
kosmeo
from 2889; to put in proper order, i.e. decorate (literally or
figuratively); specially, to snuff (a wick):--adorn, garnish, trim.
see GREEK for 2889
κοσμέω
v.
I put into order, adorn
κοσμέω κοσμός to order, arrange, Hom., etc.: esp. to set an army in array, marshal it, Il.:— Mid., κοσμησάμενος πολιήτας having arranged his men, id. Il.
generally, to arrange, prepare, δόρπον Od.; ἔργα Hes., etc.
to dispose, order, rule, govern, Hdt., Soph., etc.; τὰ κοσμούμενα orderly institutions, set order, Soph.
in Crete, to be Cosmos (κόσμος ΙΙΙ), rule as such, Arist.
to deck, adorn, equip, furnish, dress, esp. of women, Hhymn., Hes., etc.: Mid., κοσμέεσθαι τὰς κεφαλάς to adorn their heads, Hdt., etc.
metaph. to adorn, embellish, Eur., Thuc., etc.
to honour, pay honour to, Soph., Eur., etc.
in Pass. to be assigned or ascribed to, ἐς τὸν Αἰγύπτιον νόμον αὗται [αἱ πόλεις] ἐκεκοσμέατο Hdt.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
10 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 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 7 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.
εἰ δέ τις τὴν μὲν ψυχὴν ἀρεταῖς ἁπάσαις κεκόσμηται, τέχνας δὲ λόγων οὐκ ἐμελέτησεν, ἡσυχίᾳ χρώμενος ἀσφάλειαν γέρας ἀκίνδυνον εὑρήσεται, παρελθὼν δ’ ὡς Ἄβελ εἰς σοφιστικὸν ἀγῶνα πρὶν διερηρεῖσθαι πεσεῖται.
τὴν δʼ ἀρχὴν αὐτὸς παρέλαβε δραστήριός τε ὢν ἀνὴρ καὶ πολλὴν ἔχων παρὰ τῶν Σύρων εὔνοιαν καὶ τοῦ δήμου τῶν Δαμασκηνῶν, ὑφʼ οὗ μέχρι νῦν αὐτός τε ὁ Ἄδερ καὶ Ἀζάηλος ὁ μετʼ αὐτὸν ἄρξας ὡς θεοὶ τιμῶνται διὰ τὰς εὐεργεσίας καὶ τῶν ναῶν οἰκοδομίας, οἷς…
τῇ παναρέτῳ καὶ σεβασμίῳ πολιτείᾳ κεκοσμημένοι πάντα ἐν τῷ φόβῳ αὐτοῦ ἐπετελεῖτε: τὰ προστάγματα καὶ τὰ δικαιώματα τοῦ κυρίου ἐπὶ τὰ πλάτη τῆς καρδίας ὑμῶν ἐγέγραπτο.
Σεβαστοῦ, Φαμενὼθ κε. ἀντίγραφον. Φλάυιος Τιτιανὸς Ὀξυρυγχειτῶν τῇ πόλει χαίρειν. ἀποδέχομαι ὑμᾶς τὴν πατρίδα κοσμεῖν προῃρημένους καὶ ἐπιτρέπω κατασκευάζειν τὸ βαλανεῖον ἔκ τε τῶν ἤδη συνειλεγμένων χρημάτων, ὥς φατε,
Ἐπίμαχον υἱὸν … ης ἱκανὸν ὄντα καὶ ἐπιτήδειον, δυνάμενον … … ντα καὶ σώφρονα, κεκοσμημένον … σ … ην παρὰ πάντων αὐτῷ ἐπενηνε … τοῦ ἁγίου τόπου οἰκονομ
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-3APF — Reflexive pronoun · third person · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
F-3APF Part of Speech: reFlexive pronoun Person: third Case: Accusative Number: Plural Gender: Feminine
331 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 320 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
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…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word πλέγμα (plegma) is derived from πλέκω and refers to something that is woven, plaited, or twisted, such as braided hair or wicker-work. It appears in the New Testament in 1 Timothy 2:9, where it describes braided hair. The lexicons agree on its meanings related to interwoven materials and do not present significant disagreement.
πλέγμα, -τος, τό, (πλέκω), What is woven, plaited, or twisted together; a web, plait, braid: used thus of a net, Xen. Cyr. 1, 6, 28; of a basket, Eur., Plat.; πλέγμα βύβλινον, in which the Gufant Moses was laid, eee antt. 2, 9,4; by other writ. in other senses. braided hair (Vulg. crines torli, ringlets, curls): 1 Tim. ii. 9 (ef. 1 Pet. iii. 3).
πλέγμα (plegma) — braided.
πλέγ-μα, ατος, τό,
anything twined or twisted, π. ἕλικος the twisting tendril of the vine, [Refs 4th c.BC+]
2. plaited work, wicker-work, [Refs 5th c.BC+]: in plural, wreaths, chaplets, [Refs 5th c.BC+]; also, plaited hair, [NT]
3. π. δικτυοειδές the rete mirabile Galeni, [Refs 3rd c.BC+]
II. metaphorically, complex, combination of words, [Refs 5th c.BC+]: generally, complex, [Refs 1st c.AD+]
πλέγμα
plegma
from 4120; a plait (of hair):--broidered hair.
see GREEK for 4120
πλέγμα, ατος, τό
n.n.
braided hair, anything interwoven
πλέγμα plegma 1x
anything plaited or intertwined; a braid of hair, 1 Tim. 2:9*
πλέγμα πλέγμα, ατος, τό, πλέκω plaited work, wicker-work, Plat., Xen.:—pl. wreaths, braids, Eur., NTest.
Noun-DPN — Noun · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
N-DPN Part of Speech: Noun Case: Dative Number: Plural Gender: Neuter
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ὅλος γὰρ ὑακίνθινος, ἔξω τῶν κατωτάτω καὶ πρὸς ἐσχατιὰς μερῶν, ταῦτα γὰρ ἐποικίλλετο χρυσοῖς ῥοΐσκοις καὶ κώδωσι καὶ ἀνθίνοις πλέγμασιν.
ταῦτα κρίναντες μηχανῶνται πλέγμα βίβλινον ἐμφερὲς τῇ κατασκευῇ κοιτίδι μεγέθους αὐτὸ ποιήσαντες αὐτάρκους εἰς τὸ μετʼ εὐρυχωρίας ἐναποκεῖσθαι τὸ βρέφος, ἔπειτα χρίσαντες ἀσφάλτῳ,
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
χρυσίον is a diminutive form of χρυσός, meaning a piece of gold or gold in general. It encompasses various uses, including gold coins, ornaments, and articles made of gold. In the New Testament, it appears in contexts related to both material wealth and adornment, such as in 1 Peter 1:7 and Revelation 21:18. The lexicons do not show significant disagreement on its meanings.
χρυσίον, -ov, τό, (dimin. of ypucos, cf. φορτίον), fr. Hdt. down, Sept. for 37%, gold, both that which lies imbedded in the earth and is dug out of it (Plat. Euthyd. p. 288 e. ; Sept. Gen. ii. 11; hence μεταλλευθέν, Leian. de sacr. 11) : xp: πεπυρωμένον ex πυρός, [R. V. refined by fire], Rev. iii. 18; and that which has been smelted and wrought, Heb. ix. 4; [1 Co. iii.12 T Tr WH]; 1 Pet. i. 7; Rev. xxi. 18,21; i. q. gold coin, ‘gold’: Acts iii. 6; xx. 33; 1 Pet. i. 18; golden ornaments, precious things made of gold, 1 Tim. ii. 9 L WH txt.; 1 Pet. iii. 3; Rev. xvii. 4 GLWHtxt.; xviii. 16 GL Trtxt. WH txt. (cf. χρυσός.
χρυσίον, “gold,” is used of (a) ‘‘gold coin,” as in Ac 35 a/., in P Cairo Zen III. 593517 (B.c. 243) χρυσίου δραχμὰς v, ‘four hundred drachmae of gold,” P Oxy II. 259! (a.p. 23) τῶν χρυσίων μν[α]ιήων δύο, ‘‘two minae of gold.” (4) ‘‘gold ornaments,” as in 1 Pet 3%, in P Michigan Inv. No. 1367% (iii/A.D.) (=/ourn. of Egypt. Arch. xiii. Ρ. 62) veykov ἐρχομένη σου τὰ χρυσία ἀλλὰ μὴ αὐτὰ φορέσῃς ἐν τῷ πλο[(]ῳ, “when you come bring your gold ornaments, but do not wear them in the boat,” P Oxy X. 127378 (A.D. 260) Ta μὲν χρυσία, the gold objects of a dowry. , χρυσοδακτύλιος, ““wearing a gold ring,” does not seem to occur except ἢ Jas 25, but cf. the similar use of χρυσόχειρ in Lucian 77. 20, and Epict. i. 22. 18 γέρων πολιὸς χρυσοῦς δακτυλίους ἔχων…
Read the full entry →χρυσίον (chrusion) — gold.
χρῡσίον, τό,
diminutive of χρυσός, a piece of gold, generally, gold, [Refs 5th c.BC+]
2. anything made of gold, gold plate, ornaments of gold, etc., ἄσημον [NT+5th c.BC+]
3. especially gold coin, money, [Refs 5th c.BC+]pieces of gold, [Refs 5th c.BC+]
4. gold thread, [Refs 5th c.BC+]
II. as a term of endearment, my little treasure! [Refs 5th c.BC+]
II.2. ={τὸ τῶν παιδίων αἰδοῖον}, [Refs 5th c.AD+]
χρυσίον
chrusion
diminutive of 5557; a golden article, i.e. gold plating, ornament, or
coin:--gold.
see GREEK for 5557
χρυσίον, ου, τό
n.n.
a golden ornament
χρυσίον chrysion 12x
gold, Heb. 9:4; 1 Pet. 1:7; Rev. 3:18; 21:18, 21; spc. gold when coined or manufactured; golden ornaments, 1 Tim. 2:9; 1 Pet. 3:3; Rev. 17:4; 18:16; gold coin, money, Acts 3:6; 20:33; 1 Pet. 1:18*
χρυσίον χρυ_σίον, ου, τό, Dim. of χρύσος a piece of gold, generally, gold, Hdt., Thuc., etc.; pl., Dem.
gold coin, money, Eur., Ar., Plat., etc.; χρυσία pieces of gold, Plat.
as a term of endearment, my golden one! my little treasure! Ar., Anth.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
12 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 152 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.
οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐιλάτ, ἐκεῖ οὗ ἐστι τὸ χρυσίον·
ἔριά τε τοῖς προειρημένοις ἄνθεσι μεμολυσμένα καὶ λίνου βύσσον λίθους τε τούτοις ἐνδεδεμένους, οὓς χρυσίῳ καθειργνύντες ἄνθρωποι κόσμῳ χρῶνται πολυτελεῖ, θυμιαμάτων τε πλῆθος συνέφερον·
ὥσπερ γὰρ τὸ χρυσίον δοκιμάζεται διὰ τοῦ πυρὸς καὶ εὔχρηστον γίνεται, οὕτως καὶ ὑμεῖς δοκιμάζεσθε οἱ κατοικοῦντες ἐν αὐτοῖς.
ἔχειν παρʼ αὐτῆς ἐφʼ ἑαυτῇ ἅμα τῇ τοῦ γάμου συμβιώσει φερνὴν διὰ χειρὸς χρυσίου καθαροῦ μναιαῖα ὀκτὼ ἐν κοσμαρίοις, ἅ ἐστιν … … … τῶν λοιπῶν μναιαίων δύο
, καὶ ἐν τούτῳ προχωρήσαντος αὐτῇ ἔπειτα προηνέγκατο ὡς χρεωστεῖται αὐτῇ ὑπὸ τοῦ πατρὸς χρυσίον μναιαῖον ἕν . διά τε μεσιτῶν φήσασα καὶ τοῦτο εὖγʼ ἀποδεικτὸν μὴ καταστήσασα, νῦν
καὶ ἐκ τῶν ὑπαρχόντων αὐτοῖς πάντων καθάπερ ἐκ δίκης, ὅπερ ἀργύριον ἐχώρησεν εἰς συνωνὴν χρυσίου καὶ ἀσήμου ὑπὲρ τῆς ἑαυτῶν κτήσεως εἰς τὴν θείαν ἐπιβολήν, καὶ ἐπερωτηθέντες ὡμολόγησαν. Αὐρήλιοι
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 343 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 457 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.
The Greek word μαργαρίτης, transliterated as margaritēs, means 'a pearl.' It appears in several New Testament passages, including Matthew and Revelation, often symbolizing something precious. The word is derived from margaros, referring to a pearl oyster, and is used proverbially in Matthew 7:6 to describe the act of sharing sacred teachings with those unworthy of them.
μαργαρίτης, -ov, 6, a pearl: Mt. xiii. 45 sq.; 1 Tim. ii. 9; Rev. xvii. 4; xviii. [12], 16; xxi. 21 [hereL TWH accent -pira, RG Tr -pira (cf. ΤᾺ Proleg. p. 101)]; τοὺς μαργαρίτας βάλλειν ἔμπρυσθεν χοίρων, a proverb, i. 6. to thrust the most sacred and precious teachings of the gospel upon the most wicked and abandoned men (incompetent as they are, through their hostility to the gospel, to receive them), and thus to profane them, Mt. vii. 6 (cf. Prov. iii. 15 sq.; Job xxviii. 18 sq.).
μαργαρίτης (margaritēs) — pearl.
μαργᾰρ-ίτης [ῑ], ου, ὁ,
pearl, [Refs 4th c.BC+]: -ῖτις λίθος, ἡ, Androsth. cited in [Refs 2nd c.AD+]; -ῖτις alone, [Refs 1st c.BC+]; -ίς alone, [Refs 3rd c.AD+]
II. -ίτης χερσαῖος, an unidentified precious stone, [Refs 2nd c.AD+]
μαργαρίτης
margarites
from margaros (a pearl-oyster); a pearl:--pearl.
μαργαρίτης, ου, ὁ
n.m.
a pearl
μαργαρίτης margaritēs 9x
a pearl, Mt. 7:6; 13:45, 46; 1 Tim. 2:9; Rev. 17:4; 18:12, 16; 21:21*
μαργαρίτης μαργα^ρί_της, ου, ὁ, a pearl, Theophr., etc.
A Persian word.
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
Were ranked by the ancients among the most precious substances, Re 17:4, and were highly valued as ornaments for women. Their modest splendor still charms the Orientals, and a string of pearls is a favorite decoration of eastern monarchs. The kingdom of heaven is compared to a goodly pearl, so superior to all others that the pearl merchant sold all others that he could obtain for it the highest price, Mt 13:45,46. The gates of heaven are described as consisting of pearls; "every several gate was one pearl," Re 21:21. The Savior forbade his apostles to cast their pearls before swine, Mt 7:6; that is, to expose the precious truths of the gospel unnecessarily to those who…
9 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
χωρὶς τούτου μηδὲν ὑμῖν πρεπέτω, ἐν ᾧ τὰ δεσμὰ περιφέρω, τοὺς πνευματικοὺς μαργαρίτας, ἐν οἷς γένοιτό μοι ἀναστῆναι τῆ προσευχῇ ὑμῶν, ἦς γένοιτό μοι ἀεὶ μέτοχον εἶναι, ἵνα ἐν κλήρῳ Ἐφεσίων εὑρεθῶ τῶν Χριστιανῶν, οἳ καὶ τοῖς ἀποστόλοις πάντοτε…
χμγ Μηνᾶς Ἰακὼβ γεωργῷ ἀπὸ Ὤφεως· κατέβαλες ἐπὶ Μαργαρίτην τὸν παῖδα ἐπὶ μηνὸς Ἁθὺρ τετάρτης ἰνδικτίονος νομίσματα πέντε, οὕτως· ὑπὲρ μὲν
Ἰωάννῃ ἀδελφῷ σίτου ἀρτάβαι … δ Ἀγάθῳ ἀδελφῷ σίτου ἀρτάβαι ϛ φακοῦ ἀρτάβαι … Μαργαρίτῃ Ἀλεξανδρῖ πατρὶ αὐτῶν σίτου ἀρτάβαι θ φακοῦ ἀρτάβαι … Ἰωάννῃ ἄπα Ὧλ σίτου ἀρτάβαι
τὸ δὲ ναῦλον κελεύσῃ δοῦναι ὑπὲρ ἡμῶν ὅσον ἂν θε … τὸν αὐτὸν οὖν μαργαρίτην κέλευσον πεμφθῆναι μετὰ τῶν σκευῶν ἐνταῦθα ἵνα καὶ παραδῶ αὐτά, εἰ καί, ὅτι ζῇ
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 343 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 457 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.
The Greek word ἱματισμός (i.e., *himatismos*) means clothing or apparel, often referring to sumptuous attire. It is derived from the verb ἱματίζω and appears in various New Testament contexts, such as Luke and Acts, indicating a range of meanings related to garments. The lexicons consistently define it as clothing without significant disagreement.
ἱματισμός, -ov, 6, (iuaritw), clothing, apparel: univ., Lk. vii. 25; Acts xx. 33; 1 Tim. ii. 9; of the tunic, Mt. xxvii. 35 Ree.; Jn. xix. 24; of the cloak or mantle, Lk. ix. 29. (Sept.; Theophr., Polyb., Diod., Plut., Athen.) [Cf. Trench ὃ 1.7
ἱματισμός. For the Hellenistic usage of this word = “" clothing’ generally, as in Lk 725, Ac 20% see P Hib I. 5415 (c. B.c 245) ἐχέτω δὲ καὶ ἱματισμὸν ὡς ἀστειότατον, ‘‘and let him wear as fine clothes as possible’”’ (Edd.), the contract P Tebt II. 38419 (A.D. 10) τρο]φ[ῆς καὶ] ἱματισμοῦ καὶ Aaoγραφίας, ‘keep and clothing and poll-tax,” and the will 76. 38179 (A.D. 123) (= Selections, p. 78) σκεύηι Kal ἐνδομενίαν kal ἱματισμόν, ‘utensils and household-stock and clothing.” P Ryl 11. 189? (A.D. 128) is a receipt issued by the “‘ receivers of public clothing ” to certain weavers for the delivery of tunics and cloaks for the guards—8ypoclo(v) ἱματισμοῦ κουστωδιῶν. The word is used of a bride’s ‘‘ trousseau,” “dowry,’’ as in Tobit τοῦθ 8, in P Eleph 14 (8.6. 311-0) (= Selections, p. 2) προσφερομένην εἱματισμὸν kal κόσμον (δραχμὰς) a, ‘the bride bringing clothing and adornment to the value of…
Read the full entry →ἱματισμός (himatismos) — clothing.
ἱμᾰτισμός [ῑ], ὁ,
clothing, apparel, [NT+4th c.BC+]: εἱμ- [Refs 4th c.BC+]
ἱματισμός
himatismos
from 2439; clothing:--apparel (X -led), array, raiment, vesture.
see GREEK for 2439
ἱματισμός, οῦ, ὁ
n.m.
raiment, clothing
ἱματισμός himatismos 5x
garment; raiment, apparel, clothing, Lk. 7:25; 9:29; Jn. 19:24; Acts 20:33; 1 Tim. 2:9*
ἱματισμός ἱμα^τισμός, ὁ, ἱματίζω clothing, apparel, Theophr.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 17 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.
συνόλως γάρ, ᾗ φησιν ὁ νόμος, „τὰ δέοντα καὶ τὸν ἱματισμὸν καὶ τὴν ὁμιλίαν“ (Exod.
Περιέσχεν με συναγωγὴ πονηρευομένων, ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καί: Ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.
ἀργυρίου δὲ καὶ ἱματισμοῦ καὶ παντὸς κτήματος λαβὼν τὴν ἀπαρχήν, ὡς ἄν σοι δόξῃ, δὸς κατὰ τὴν ἐντολήν.
ε … ψ … … μμθετου τῶν ἀπὸ Καρανίδος εἰς τὴν οἰκίαν μου ἀπηνέγκαντο ἱματισμὸν … πάντες βε … σκεύη καὶ ἐπήνεγκάν μοι πληγὰς πλείστας εἰς τὸ τυχὸν μέρος
καὶ … … κα … … ων τῶν πάντων … … … … τὸν ἱματισμὸν … μι κατὰ δὲ τὰς τοῦ βου… τοῦ Λυσιμάχου … προκειμένην κώμην Ταλεὶ
πάντα τὰ ἐπιτασσόμενα ἀπὸ μηνὸς Θὼθ α τοῦ εἰσιόντος ιζ ἔτους λαμβάνουσαν τροφὴν καὶ ἱματισμόν
πολυτελής is built from πολύς (many) and τέλος (cost). It means very costly or precious, indicating something of great value. The New Testament uses it in Mark 14:3 and 1 Timothy 2:9, as well as metaphorically in 1 Peter 3:4. Liddell-Scott notes its use in classical literature to describe lavish spending.
πολυτελής, -ές
(< πολύς, τέλος),
[in LXX for יָקָר, etc.;]
very costly, very precious, of great value: Mk 14:3, I Ti 2:9; metaph., I Pe 3:4.†
πολυτελής, -€s, (πολύς, and τέλος cost), [from Hat. down], precious ; a. requiring great outlay, very costly: Mk. xiv. 3; 1 Tim.ii. 9. (Thue. et sqq.; Sept.) b. excellent, of surpassing value, [A. V. of great price]: 1 Pet. iii. 4. [(Plat., al.)]
πολυτελής. For the literal meaning ‘‘ precious,” “ costly,” as in Mk 148, cf. PSI VI. 616?° (ii1/B.c.) τῶν πολυτελῆί -- dv) στρωμάτων, OG/S go*ft (Rosetta stone—B.c. 196) τὸ ᾿Απιεῖον ἔργοις πολυτελέσιν κατεσκεύασεν... λίθων πολυτελῶν πλῆθος οὐκ ὀλίγον 26. 1327 (B.C. 130) ἐπὶ τὴν συνα[γω]γὴν τῆς πολυτί εἸλοῦς λιθείας, and Sy//$ 783" (alter B.c. 27) μετὰ πάσης δαπάνης πολυτελοῦς. For the comp. cf. PSI IV. 418!* (iii/B.c.) εἴ σοι ἡμῶν πολυτελέστερον τὸ τριβώνιον φαίνεται εἶναι, ὀθόνιόν τι ἡμῖν σύνταξον δοῦναι, ‘if our old cloak seems to you rather precious, give orders that a piece of linen cloth be given to us.”” The subst. πολντέλεια occurs in OG/S 3835) (mid. i/B.C.) els θυσιῶν…
Read the full entry →πολυτελής (polutelēs) — valuable.
πολυ-τελής, ές,
(τέλος) very expensive, costly, opposed to εὐτελής, οἰκίη [Refs 5th c.BC+]; π. νεκρός honoured with a costly funeral, [Refs 4th c.BC+]; λίθοι, λιθεία, precious stones, [Refs 2nd c.BC+]: generally, valuable, -εστάτην τὴν τοῦ ὁρᾶν.. δύναμιν ἐδημιούργησεν [Refs 5th c.BC+]; -έστατον ζῷον, variant for{πολυφρονέστατον}, [Refs 5th c.AD+]
II. of persons, lavish, extravagant, coupled with ἄσωτος, [Refs 4th c.BC+]. adverb -λῶς[Refs 5th c.BC+]: superlative, τὰ -λέστατα in the costliest manner, [Refs 5th c.BC+]
πολυτελής
poluteles
from 4183 and 5056; extremely expensive:--costly, very precious, of
great price.
see GREEK for 4183
see GREEK for 5056
πολυτελής, ές
Adj
very costly, very precious
πολυτελής polytelēs 3x
expensive, costly, Mk. 14:3; 1 Tim. 2:9; of great value, very precious, 1 Pet. 3:4*
πολυτελής πολυ^-τελής, ές τέλος very expensive, very costly, opp. to εὐτελής, Hdt., Thuc., etc.
of persons, spending much, lavish, extravagant, Menand., etc.: —adv. -λῶς, Xen.; Sup. -λέστατα, in the costliest manner, Hdt.
Adj-DSM — Adjective · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
A-DSM Part of Speech: Adjective Case: Dative Number: Singular Gender: Masculine
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 9 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.
τούτοις πολυτελὴς μέν ἐστι κλίνη μαλακὸν ἔδαφος, στρωμνὴ δὲ θάμνοι, πόαι, βοτάναι, φύλλων πολλὴ χύσις, τὰ δὲ πρὸς κεφαλῆς λίθοι τινὲς ἢ βραχεῖς γεώλοφοι τοῦ ἰσοπέδου μικρὸν ἀνέχοντες.
ἔριά τε τοῖς προειρημένοις ἄνθεσι μεμολυσμένα καὶ λίνου βύσσον λίθους τε τούτοις ἐνδεδεμένους, οὓς χρυσίῳ καθειργνύντες ἄνθρωποι κόσμῳ χρῶνται πολυτελεῖ, θυμιαμάτων τε πλῆθος συνέφερον·
ρι … … μ … ἥμισυ … ακ … τρο … αυτ … πολυτελὲς ὕδωρ … … τι … ετ … γῆ εἰς ἄχρηστον ἔξεστι … … ουν
ἐκ πλήρους πάντα τὰ εἰσενεχθέντα παρʼ αὐτῶν κατὰ τὸν καιρὸν τῆς αὐτῶν συναφείας, ἀπὸ πολυτελοῦς μέχρι εὐτελοῦς εἴδους καὶ ἀσσαρίου ἑνός , τοῦ δὲ λοιποῦ μηδένα λόγον ἔχειν μήτε
καιρῷ τελευτῆς καταλειφθησομένων παρʼ ἐμοῦ πραγμάτων καὶ ἀγωγῶν καὶ ἐνοχῶν καὶ παντὸς δικαίου, ἀπὸ πολυτελοῦς μέχρι ἐλαχίστου καὶ ἀσσαρίου ἑνὸς, ἐπὶ τῇ ἑξῆς ἐφʼ ἑκάστῳ τῶν εἰρημένων κληρονόμων προελευσομένῃ