1 Timothy 3:2 — Word Study
N1904δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
BSAIt behoovesdei▸ thereforeoun theho overseerepiskopos [church leader, bishop] above reproachanepilēptos [blameless, without fault] to be,eimi▸ of oneehis wifegunē [faithful to one spouse] [the] husband,anēr sober,nēphaleos [sober-minded] self-controlled,sōphrōn [moderate in all things] respectable,kosmios [of good behavior, decent] hospitable,philoxenos [fond of guests, welcoming] able to teach,didaktikos [apt to instruct, skilled in communicating God's truth]
| Greek | English | Parsing |
|---|---|---|
| δεῖ | It behooves | Verb, present, active |
| οὖν | therefore | Conjunction |
| τὸν | the | Article, accusative, singular |
| ἐπίσκοπον | overseer | Noun, accusative, singular |
| ἀνεπίλημπτον | above reproach | Adjective, accusative, singular |
| εἶναι, | to be, | Verb, present, active |
| μιᾶς | of one | Adjective, genitive, singular |
| γυναικὸς | wife | Noun, genitive, singular |
| ἄνδρα, | [the] husband, | Noun, accusative, singular |
| νηφάλιον, | sober, | Adjective, accusative, singular |
| σώφρονα, | self-controlled, | Adjective, accusative, singular |
| κόσμιον, | respectable, | Adjective, accusative, singular |
| φιλόξενον, | hospitable, | Adjective, accusative, singular |
| διδακτικόν, | able to teach, | Adjective, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, |
| KJV | A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; |
| ASV | The bishop therefore must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach; |
| YLT | it behoveth, therefore, the overseer to be blameless, of one wife a husband, vigilant, sober, decent, a friend of strangers, apt to teach, |
| WEB | The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; |
| BBE | The Bishop, then, is to be a man of good name, the husband of one wife, self-controlled, serious-minded, having respect for order, opening his house freely to guests, a ready teacher; |
Where they part company is ἐπίσκοπον — see How Translations Differ.
The sentence has a main clause followed by a series of qualifications, clearly outlining the expectations for an overseer.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbδεῖ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Timothy 3:2
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 — Qualifications for Overseersgenerated
1 Timothy 3:2 lists the essential qualities expected of an overseer in the church. Paul emphasizes that an overseer must be above reproach, highlighting the importance of moral integrity and character in church leadership. This guidance serves to establish a standard for those who lead and teach within the Christian community, ensuring that they reflect Christ's character.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Titus 1:6–9 | An elder must be blameless, the husband of but one wife, having children who are believers and who are not open to accusation of indiscretion or insubordination. |
| 2 | 1 Timothy 3:10 | Additionally, they must first be tested. Then, if they are above reproach, let them serve as deacons. |
| 3 | Luke 1:6 | Both of them were righteous in the sight of God, walking blamelessly in all the commandments and decrees of the Lord. |
| 4 | Philippians 2:15 | so that you may be blameless and pure, children of God without fault in a crooked and perverse generation, in which you shine as lights in the world |
| 5 | 1 Timothy 4:3 | They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — ἐπίσκοπος, episkoposgenerated
The word ἐπίσκοπος is a noun meaning 'overseer' or 'bishop,' derived from ἐπί (upon) and σκοπός (watcher). It refers to a church leader responsible for guiding and overseeing the community.
In this verse, it is in the accusative singular masculine form, indicating that it is the direct object of the verb. The role of an overseer is vital in the early church, as they were tasked with teaching and maintaining order among believers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'An overseer, then, must be above reproach,' which is echoed in the KJV and ASV with their use of 'bishop' and 'blameless.'
Where translations differ is primarily in the terms used for ἐπίσκοπον — 'overseer' is used in the BSB and others, while 'bishop' appears in the KJV and ASV. Additionally, ἀνεπίλημπτον is rendered as 'blameless' in some versions and 'above reproach' in others.
Sentence Structuregenerated
The main verb in the verse is δεῖ, meaning 'it is necessary,' which governs the entire clause. The structure includes a subject noun phrase ἐπίσκοπον and various adjectives that describe the qualifications required.
The clause structure highlights the necessity of moral character and specific traits required for an overseer, with each quality listed providing further detail on what is expected.
Septuagint Backgroundgenerated
The Greek word ἐπίσκοπος does not appear in the Septuagint, indicating that this specific term for church leadership is unique to the New Testament context.
However, the concept of oversight can be linked to various Hebrew terms in the Old Testament that describe leaders and guides, suggesting continuity in the role of those who shepherd God's people.
In plain words — the whole versegenerated
1 Timothy 3:2 outlines the qualities of an overseer in the church, stating that they must be above reproach, faithful to one spouse, and possess qualities like being temperate, self-controlled, respectable, hospitable, and able to teach.
Frequently Asked Questionsgenerated
To be 'above reproach' means to have a character that is blameless and not open to criticism, reflecting moral integrity.
This phrase emphasizes fidelity and commitment in marriage, which is essential for a leader's integrity and example in the church.
An overseer is expected to be temperate, self-controlled, respectable, hospitable, and able to teach, all of which contribute to effective leadership.
This verse sets a standard for church leaders, emphasizing the importance of character and moral integrity in guiding the community.
Reflection Questionsgenerated
- What qualities do I see in my leaders that reflect the standards set in this verse?
- How can I cultivate these qualities in my own life?
- In what ways can I support and encourage those in leadership roles within my church?
- How does the character of a leader influence the community they serve?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the qualifications and integrity required of church leaders, emphasizing the moral standards expected.
Some people run down the law and marriage. To them it is as if marriage were alien to the new covenant and merely a legalism.Early Church Fathers on 1 Timothy 3 →
Do not let the once-married set at nought those who have come together in marriage for the second time. For continence is a fine thing and admirable.Early Church Fathers on 1 Timothy 3 →
The canon absolutely excludes from the ministry those who are twice married.Early Church Fathers on 1 Timothy 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA bishop then must be blameless,.... Or "an elder", as the Syriac version renders it; not that it can be expected that such an one should be entirely free from sin, or be blameless in the sight of
Read John Gill on 1 Timothy 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; The existence of church organization, presbyters, and presbyteresses at Ephesus is presupposed .
Read Robert Jamieson on 1 Timothy 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the following description there is the complete character of an evangelical bishop, with respect to the virtues wherewith he must be adorned, and the vices from which he must be exempt, and as to the conduct of his person, and the government of his family, and his carriage to the church, and to those that are without. A bishop, whoever hath the office of oversight in the church of God, must be blameless, such a person as none can truly blame for any notorious or conspicuous errors in his life. The husband of one wife; none who at the same time hath more wives than one, as many of the Jews had; nor was polygamy only common amongst the Jews, but amongst the other Eastern nations; but this…
Read Matthew Poole on 1 Timothy 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Ver. 2. A bishop then must be blameless] That is, every faithful pastor must be such as against whom no just exception can be laid, no gross fault objected. Involuntary failings and unavoidable infirmities have a pardon, of course, both with God and all good men. The husband of one wife] sc. At once. The Egyptian priests were forbidden also polygamy. Vigilant] νηφαλιον, pale and wan with watching, ουχρηπαννυχιονευδεινβουληφορονανδρα (Homer): a public person should not sleep a whole night together. Sober] σωφρονα, that can contain his passions and keep a mean.…
Read John Trapp on 1 Timothy 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) A bishop then must be blameless.—Now follow the various social and moral characteristics of the appointed and recognised officers of the Christian Church—the presbyters or bishops, and the junior ministers, the deacons. The second chapter had treated of the duties of congregations collectively in the matter of public prayer; the third chapter speaks of the special character and qualities necessary for the rulers of these congregations. These “elders” must, in the first place, be men whose character is unimpeachable—men who stand high in public estimation, known for their pure life and spotless integrity. Not only must believers reverence the character of the superintending and ruling…
Read Charles John Ellicott on 1 Timothy 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. A bishop then must be blameless] Our term bishop comes from the Anglo-Saxon [A.S.], which is a mere corruption of the Greek επισκοπος, and the Latin episcopus; the former being compounded of επι, over, and σκεπτομαι, to look or inspect, signifies one who has the inspection or oversight of a place, persons, or business; what we commonly term a superintendent. The New Testament writers have borrowed the term from the Septuagint, it being the word by which they translate the pakid of the Hebrew text, which signifies a visiter, one that personally inspects the people or business over which he presides. It is given by St. Paul to the elders at Ephesus, who had the oversight of Christ's…
Read AdamClarke on 1 Timothy 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. A bishop] R.V. The bishop, as St Mark 4:3, ‘the sower’: so George Herbert, ‘The country Parson’: ‘A bishop’ is however quite idiomatic too.blameless] R.V. without reproach; twice again, ch. 1 Timothy 5:7 and 1 Timothy 6:14, nowhere else in N. T.; ‘giving no handle’ is exact, though rather colloquial, implying in Greek and in R.V. the absence of definite acts or habits to give occasion for reproach. See note on 1 Timothy 3:7.the husband of one wife] A regulation apparently very simple, but one that has much exercised both ancient and modern commentators. We may pass by the view (1) ‘husband of a wife,’ i.e. ‘a married man,’ as ungrammatical; because the definite numeral has not lost its…
Read Cambridge on 1 Timothy 3 →Albert Barnes1798–1870Barnes' Notes on the BibleA bishop - A minister of religion, according to the foregoing remarks, who has the charge or oversight of any Christian church.
Read Albert Barnes on 1 Timothy 3 →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
An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach,
The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach,
The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher,
Tyndale line
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
The bishop therefore must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach;
The bishop therefore must be without reproach, the husband of one wife, temperate, soberminded, orderly, given to hospitality, apt to teach;
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;
A Bishop therefore must be vnreproueable, the husband of one wife, watching, temperate, modest, harberous, apt to teache,
Strictly literal
The overseer then must be irreproachable, husband of one wife, sober, discreet, decorous, hospitable, apt to teach;
it behoveth, therefore, the overseer to be blameless, of one wife a husband, vigilant, sober, decent, a friend of strangers, apt to teach,
it is required, therefore, the overseer to be blameless, a husband of one wife, vigilant, sober, respectable, a friend of strangers, apt to teach,
Therefore the overseer must be without reproach. He must be a husband of one wife. He must be moderate, sensible, orderly, and hospitable. He must be able to teach.
From the Latin
It behoveth therefore a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher,
Simplified
An elder must be above reproach, married to one wife, self-controlled, well-balanced, sensible, hospitable, and able to teach.
The Bishop, then, is to be a man of good name, the husband of one wife, self-controlled, serious-minded, having respect for order, opening his house freely to guests, a ready teacher;
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.
Oportet ergo episcopum irreprehensibilem esse, unius uxoris virum, sobrium, prudentem, ornatum, pudicum, hospitalem, doctorem,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܠܐ ܕܝܢ ܕܢܗܘܐ ܩܫܝܫܐ ܐܝܢܐ ܕܡܘܡܐ ܠܐ ܡܫܬܟܚ ܒܗ ܘܗܘܐ ܒܥܠܐ ܕܚܕܐ ܐܢܬܬܐ ܐܝܢܐ ܕܥܝܪ ܪܥܝܢܗ ܘܢܟܦ ܘܡܛܟܣ ܘܪܚܡ ܐܟܣܢܝܐ ܘܡܠܦܢ
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.
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
The standard critical text of the New Testament.
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
The previous edition, still widely cited.
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
The Society of Biblical Literature edition, freely licensed.
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
The edition that turned scholarship toward the earliest manuscripts.
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
An independent critical text built from the oldest witnesses then known.
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
A recent critical edition following documentary evidence closely.
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
The reading of the majority of surviving manuscripts.
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Timothy 3:2
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.
δεῖ is an impersonal verb meaning 'it is necessary' or 'one must,' derived from δέω. It covers a range of uses, often indicating obligation or necessity, and appears in various constructions, such as with infinitives or accusatives. In the New Testament, it is used in verses like Matthew 26:54 and Acts 5:29. The lexicons note that it differs from similar terms like ὀφείλει, which expresses moral obligation.
δεῖ impersonal (δέω),
[in LXX chiefly for infin. with לְ ;]
one must, it is necessary: c. inf., Mt 26:54, Mk 13:7, Ac 5:29, al.; c. acc. et inf., Mt 16:21, Mk 8:31, Jo 3:7, Ac 25:10, al.; with ellipse of acc., Mt 23:23; of acc., and inf., Mk 13:14, Ro 1:27 8:26; οὐ (μὴ) δεῖ (non licet), ought not, must not: Ac 25:24, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δεῖ (dei) — be necessary.
δεῖ:
subjunctive δέη, sometimes contraction δῆ (in codices of Comedy texts, as [Refs 5th c.BC+]; ὁπόσου κα δῆ [Refs 5th c.BC+]; infinitive δεῖ; participle δέον (see. infr. IV): imperfect ἔδει, Ionic dialect ἔδεε: future δεήσει [Refs 5th c.BC+]: aorist I ἐδέησε [Refs 5th c.BC+] —Impers. from δέω (A), there is need (the sense of moral obligation, properly belonging to χρή, is later, [Refs 5th c.BC+]
I. c.accusative person et infinitive, it is needful for one to do, one must, once in [Refs 8th c.BC+] why need the Argives fight? [Refs 8th c.BC+]: with nominative of the pronoun, ἡγούμην.. δεῖν.. μεγαλοψυχότερος φαίνεσθαι [Refs 5th c.BC+]: rarely with dative person, there is need of.. for.., θεοῖσι προσβαλεῖν χθονὶ ἄλλην δεήσει γαῖαν [Refs 5th…
δεῖ
dei
3d person singular active present of 1210; also deon deh-on'; neuter
active participle of the same; both used impersonally; it is (was,
etc.) necessary (as binding):--behoved, be meet, must (needs), (be)
need(-ful), ought, should.
see GREEK for 1210
δεῖ
v.
it is necessary, inevitable
δεῖ dei 101x
it is binding, it is necessary, it is proper; it is inevitable, Acts 21:22
δεῖ from δέω1, to bind c. acc. pers. et inf., δεῖ τινὰ ποιῆσαι it is binding on one to do a thing, one must, one ought, Lat. oportet, Hom., etc.:—rarely, δεῖ σε ὅπως δείξεις ῀ δεῖ σε δεῖξαι, Soph.: —rarely also c. dat. pers. et inf., there is need for one to do, δεῖ τινὶ ποιήσαι Eur., Xen.
c. acc. rei et inf., δεῖ τι γενέσθαι Thuc., etc.:—for the phrase οἴομαι δεῖν, v. οἴομαι:— when used absol., an inf. may be supplied, μὴ πεῖθ᾽ ἃ μὴ δεῖ (sc. πείθειν) Soph., etc.
(from δέω2, to want), c. gen. rei, there is need of, there is wanting, Lat. opus est re, οὐδὲν δεῖ τινός Hdt., attic:—phrases, πολλοῦ δεῖ there wants much, far from it; ὀλίγου δεῖ there wants little, all but:— in answers, πολλοῦ γε δεῖ, πολλοῦ γε καὶ δεῖ far from it, Ar., Dem.; πλεῦνος δεῖ it…
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
106 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 102 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 19 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
λοιπὰ τὰ ἐνταῦθα ὡς ἂν ἐκποιῆι πειρῶ ἐπισκοπεῖν· οὕτως γὰρ ἡμῖν μᾶλλον ἔσται τὰ δέοντα. καὶ τὰ γενημάτια δὲ ἵνα τρόπωι τινὶ συγκομισθῆι ἐπιμελές σοι ἔστω. καὶ ἐάν τι
προσταχθέντος Ἑρμοκράτει τῶι ἀρχιφυλακίτηι, τὸν ὅρκον ἐπιτελεσθῆναι, τοῦ δὲ χρόνου ἐν ὧι τὸν ὅρκον ἔδει ἐπιτελεῖσθαι μήπω ἐνεστηκότος, ἐπέδωκάν σοι ἄλλο ὑπόμνημα κατʼ ἐμοῦ ἐπιβαλόντι ἐπὶ τοὺς τοπους
ἐδώκαμεν αὐτῶι γράστεως τοῖς κτήνεσι … ἐφʼ ἁμάξης εἰς δέοντα … … που πυροῦ ιθ 𐅵 … … αὐταὶ ἐν τῶι ἐπὶ κλίμακος
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 110 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἐπίσκοπος (i.e., *episkopos*) is built from the prefix ἐπί (upon) and σκοπός (watcher). It refers to a superintendent or overseer, particularly in a religious context, where it denotes the head of a church, commonly translated as 'bishop.' The New Testament uses it in several passages, emphasizing its role in church leadership.
ἐπίσκοπος, -ov, ὁ, (ἐπισκέπτομαι), an overseer, A Man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian, or superintendent; Sept. for Vp5, Judg. ix. 28; Neh. xi. 9,14, 22; 2 K. xi. 15, ete.; 1 Macc. i.51. The word has the same comprehensive sense in Grk. writ. fr. Homer Odys. 8, 163; Il. 22, 255 down; hence in the N. ‘T. ἐπίσκ. τῶν ψυχών guardian of souls, one who watches over their welfare: 1 Pet. ii. 25 ([τὸν παντὸς πνεύματος κτίστην κ. ἐπίσκοπον, Clem. Rom. 1 Cor. 59, 3]; ἀρχιερεὺς καὶ προστάτης τῶν ψυχῶν ἡμῶν ᾿Ιησοῦς Xp. ibid. 61, 3; [ef. Sir. i. 67), ef. Heb. xiii. 17. spec. the super‘ intendent, head or overseer of any Christian church; Vulg. episcopus: Acts xx. 28; Phil. i. 1; 1 Tim. iii. 2; Tit. i. 7; see πρεσβύτερος, 2 b.; [and for the later use of the word, see Dict. of Chris. Antiq. 5. v.…
Read the full entry →ἐπίσκοπος. The use of this word as an official title in pre-Christian times has been fully illustrated by Deissmann (8S, p. 230f.) from the inscrr. From his exx. it is enough to recall the application of the word to communal officials in Rhodes, as TMAe 494 (ii/iB.c.) where we hear of a council of five ἐπίσκοποι, and, more significant still in view of its later usage, the mention of an ἐπίσκοπος amongst the officials of the temple of Apollo at Rhodes in 24. 731%. To these instances we may add P Petr III. 36(a@) verso? where in a petition to the epimeletes the words occur—én[l] τῶν ἀποδεδειγμένων ἐπισκόπων, ‘in the presence of the appointed supervisors ” (Edd.), and the curious religious letter, P Par 6315. 41. (B.C. 165) ἀπόκειται yap παρὰ θ[εοῦ] μῆνις τοῖς μὴ κατὰ τὸ βέλτιστον [προαι]ρουμένοις ζῆν, καὶ τῶν ἀνθρόπων . ++ ἐπίσκοπόν ἐστιν τὸ δαιμ[όν]ιον καὶ νέμεσις] ἀπὸ Δι[ὸς] τοῖς…
Read the full entry →ἐπίσκοπος (episkopos) — overseer.
ἐπίσκοπ-ος, ὁ,
__A (σκοπός 1) one who watches over, overseer, guardian, ἦ γὰρ ὄλωλας ἐπίσκοπος, ὅς τέ μιν αὐτὴν ῥύσκευ (i.e. τὴν πόλιν), of Hector, [Refs 8th c.BC+]; ἐπίσκοποι ἁρμονιάων watchers over compacts, of the gods, [Refs 8th c.BC+]; ἐ. ὀϊστῶν, of an archer, variant in [Refs 3rd c.BC+]; in education, tutor, [Refs 5th c.BC+]; especially of tutelary gods (compare ἐπισκοπέὠ, Παλλὰς ἐ. [Refs 6th c.BC+]; Χάριτες Μινυᾶν ἐ. [Refs 5th c.BC+]; πατρῴων δωμάτων ἐ. [Refs]; τὸ δεινὸν.. φρενῶν ἐπίσκοπον guardian of the mind, [Refs]; νυχίων φθεγμάτων ἐ., of Bacchus, [Refs 5th c.BC+]; [Χριστὸς] ἐ. τῶν ψυχῶν [NT+5th c.BC+]
Read the full entry →ἐπίσκοπος
episkopos
from 1909 and 4649 (in the sense of 1983); a superintendent, i.e.
Christian officer in genitive case charge of a (or the) church
(literally or figuratively):--bishop, overseer.
see GREEK for 1909
see GREEK for 4649
see GREEK for 1983
ἐπίσκοπος, ου, ὁ
n.m.
overseer, supervisor, ruler
ἐπίσκοπος episkopos 5x
pr. an inspector, overseer; a watcher, guardian, 1 Pet. 2:25; in NT an ecclesiastical overseer, Acts 20:28; Phil. 1:1; 1 Tim. 3:2; Tit. 1:7*
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
o-ver-se'-er, or -ser': One who overlooks, inspects; in the Old Testament from natsach (2Ch 2:18; in 2Ch 34:13 the Revised Version (British and American) changes to "set forward"), and paqadh (Ge 39:4,5; 2Ch 34:12,17; the Revised Version (British and American) has this word for the King James Version "officers" in Ge 41:34, and for "rulers" in 1Ch 26:32); in the New Testament once for episkopos, in Ac 20:28, where the Revised Version (British and American) has "bishops" (margin "overseers"; compare
→ General scriptures concerning Mt 24:48,49
→ See BISHOP
7 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 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
9, 29), καὶ ἀναπετάσω καὶ ἐξαπλώσω πάσας τὰς πράξεις θεῷ μάρτυρα καλῶν καὶ ἐπίσκοπον ἑκάστης, ὃν κακία κρύπτεσθαι οὐ πέφυκεν, ἐξαπλοῦσθαι δὲ καὶ φανερῶς ὁρᾶσθαι.
ἀπέδειξε δέ τινας κριτὰς καὶ ἐπισκόπους, ὡς ἂν διοικοῖεν τὰ παρʼ ἑκάστοις πράγματα περὶ παντὸς τὸ δίκαιον ποιούμενοι καὶ τῆς ψυχῆς οὐκ ἔλασσον αὐτὸ περιέποντες.
κατὰ χώρας οὖν καὶ πόλεις κηρύσσοντες καθίστανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες τῷ πνεύματι, εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόντων πιστεύειν.
οὐετρανοῦ, ἀκολούθως ᾗ πεποίηνται τῶν τούτου ἀφʼ ἧς ἔθετο Ῥωμαικῆς διαθήκης ἀπογραφῇ παρὰ τοῖς ἐπισκόποις τῷ πέμπτῳ ἔτει Ἀντωνίνου Καίσαρος τοῦ κυρίου, Δύστρῳ, δούλων σωμάτων Ἀσκληποῦτος καὶ Οὐνιῶνος ἐνγενῶν
Ἁρεμῆφι ὀρνιθοτρόφῳ δὸς γεωμέτραις ἐπισκόποις τοῦ ἀβρόχου τοκάδας δύο γίνονται τοκάδες β ἔτους α Παχὼν θ παρὰ Ἁρεμήφιος ἀντιγραφέως
Κυνοπολείτου. θείων βασιλικῶν γραμμάτων ἀναπεμφθέντων ὑπὸ τοῦ εὐσεβεστάτου βασιλέως Κωνσταντίνου κελευόντων τινὰς τῆς Αἰγύπτου ἐπισκόπους τε καὶ πρεσβυτέρους καὶ ἑτέρους πολλοὺς καὶ ἐμὲ σὺν αὐτοῖς ε … … τοαυ
The Greek word ἀνεπίλημπτος (anepileptos) is built from the negative prefix ἀ- and a derivative of ἐπιλαμβάνω. It means 'blameless' or 'irreproachable,' suggesting a person who is not open to criticism. The New Testament references it in 1 Timothy 3:2, 5:7, and 6:14. Abbott-Smith notes it implies a deserved good reputation, stronger than similar terms.
* ἀν-επί-λημπτος (Rec. -λμπτος; Bl., § 6, 8), -ον
(< ἀ-, ἐπιλαμβάνω),
without reproach: I Ti 3:2 5:7 6:14.†
SYN.: ἄμεμπτος, ἀνέγκλητος. It is stronger than these, for it implies not only that the man is of good report, but that he is deservedly so (cf. MM, VGT, s.v.).
ἀνεπίληπτος (anepilēptos) — irreproachable.
ἀνεπί-ληπτος, ον,
not open to attack, τοῖς ἐχθροῖς[Refs 5th c.BC+]; not censured, blameless, βίος variant in [Refs 5th c.BC+]; perfect, τέχνη[Refs 1st c.AD+]; ἀνεπιληπτότερον less open to criticism, [Refs 5th c.BC+]; ἐξουσία ἀ. not subject to control, [Refs 1st c.BC+]; unassailable, not subject to cancellation, συγγραφαί[Refs]. adverb -τως[Refs 5th c.BC+]
ἀνεπίλημπτος
anepileptos
from 1 (as a negative particle) and a derivative of 1949; not
arrested, i.e. (by implication) inculpable:--blameless, unrebukeable.
see GREEK for 1
see GREEK for 1949
ἀνεπίληπτος, ον
Adj
irreproachable
ἀνεπίλημπτος anepilēmptos 3x
also spelled ἀνεπίληπρος. pr. not to be laid hold of; met. beyond reproach, unblamable, 1 Tim. 3:2; 5:7; 6:14*
ἀνεπίληπτος not open to attack, not censured, blameless, Eur., Thuc.: adv. -τως, Xen.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
3 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 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
αὐτὸν κάμηλον ἐντεῦθεν παρείληφας παρʼ ἐμοῦ ἐν τῇ αὐτῇ πόλει, τοῦτον τοιοῦτον ἀναπόρριφον καὶ ἀνεπίλημπτον
ἐπερωτηθεὶς ὡμολόγησα. τὸν δʼ αὐτὸν ὄνον ἐντεῦθεν παρείληφας παρʼ ἐμοῦ τοῦτον τοιοῦτον ἀναπόρριφον καὶ ἀνεπίλημπτον, ὃν καὶ βεβαιώσω πάσῃ βεβαιώσει, καὶ τὸν ἐπελευσόμενον τούτου χάριν ἐπάναγκες ἀποστήσω παραχρῆμα ταῖς
ἐπερωτηθεὶς ὡμολόγησα. τὸν δʼ αὐτὸν ὄνον ἐντεῦθεν παρείληφας παρʼ ἐμοῦ τοῦτον τοιοῦτον ἀναπόρριφον καὶ ἀνεπίλημπτον, ὃν καὶ βεβαιώσω σοι πάσῃ βεβαιώσει καὶ τὸν ἐπελευσόμενόν σοι ἢ ἐνποιησόμενον τούτου χάριν
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἶναι (einai) — to exist.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ…
Read the full entry →εἰμί ἐιμί
einai
present infinitive from 1510; to exist:--am, was. come, is, X lust
after, X please well, there is, to be, was.
see GREEK for 1510
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
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
127 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.
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
Adj-GSF — Adjective · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
A-GSF Part of Speech: Adjective Case: Genitive Number: Singular Gender: Feminine
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 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 336 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 444 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
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-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
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
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.
ἀνήρ (anēr) means 'man' in various contexts, distinguishing adult males from women and children. It can refer to a husband or a male person in general, and is often used in conjunction with other nouns or adjectives. The New Testament employs it similarly, as seen in verses like Matthew 1:16 and 1 Corinthians 13:11. The lexicons do not show significant disagreement on its meanings.
ἀνήρ, ἀνδρός, ὁ,
[in LXX chiefly for אִישׁ, freq. אֱנוֹשׁ, also אָדָם, etc.;]
a man, Lat. vir.
As opp. to a woman, Ac 8:12, I Ti 2:12; as a husband, Mt 1:16, Jo 4:16, Ro 7:2, Tit 1:6.
As opp. to a boy or infant, I Co 13:11, Eph 4:13, Ja 3:2.
In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Lk 5:8; ἀ. προφήτης, 24:19; freq. in terms of address, as ἀ. ἀδελφοί, Ac 1:16; and esp. with…
ἀνήρ, ἀνδρός, ὁ, a man, Lat. vir. The meanings of this word in the N. T. differ in no respect fr. classic usage ; for it is employed 1. with a reference to sex, and so to distinguish a man from a woman; either a. asa male: Acts viii. 12; xvii.12; 1 Tim.ii.12; or b. asa husband: Mt.i.16; Mk. x.2; Jn. iv. 16 sqq.; Ro..vii. 2 sqq:; 1 Co. vii. 2 sqq.; Gal. iv. 27; 1 Tim. iii. 2,12; Tit. i. 6, etc.; a betrothed or future husband: Mt.i.19; Rev. xxi. 2, ete. 2. with a reference to age, and to distinguish an adult man from a boy: Mt. xiv. 21; xv. 38 (where ἄνδρες, γυναῖκες and παιδία are discriminated) ; with the added notion also of intelligence and virtue: 1 Co. xiii. 11 (opp. to νήπιος) ; Eph. iv. 13; Jas. iii. 2, (in the last two pass. τέλειος ἀνήρ). 3. univ. any male person, a man; so where tis might have been used: Lk. viii. 41; ix.38; Acts νἱ. 11; x.5,ete. where ἀνήρ and τὶς are united…
Read the full entry →ἀνήρ. The special differentia of ἀνήρ : ἄνθρωπος survives in MGr (ἄντρας, ἄθρωπος), where even the old gen. sing. (ἀντρός) may still be found beside the ‘‘regular” τοῦ ἄντρα (Thumb Handbook, p. 48). Naturally there is nothing particular to record in the uses of this everyday word, which has in NT and Hellenistic generally much the same range as in class. Gk. Thus, taking the index to BGU IV., we can illustrate many of the uses noted for the NT in Grimm from documents of the Augustan period. So (1) husband by the perpetual phrase μετὰ κυρίου τοῦ ἀνδρός after the name of a woman, as 1126* (where ἀνδρός is written over an erased ὁμομητρίου ἀδελφοῦ), or in a marriage contract as τορϑ τηρεῖν τὰ πρὸς τὸν ἄνδρᾳ καὶ τὸν κοινὸν βίον δίκαια, while the document will also use ἀνήρ for irregular relations in the pledge μηδ᾽ ἄλλωι ἀνδρὶ συνεῖναι. Then under Grimm’s (3) we have 1189" of σημαινόμενοι…
Read the full entry →ἀνήρ (anēr) — man.
ἀνήρ, ὁ, ἀνδρός, ἀνδρί, ἄνδρα,
vocative ἄνερ: plural ἄνδρες, -δρῶν, -δράσι [ᾰ], -dras: Aeolic dialect dative plural ἄνδρεσι[Refs 7th c.BC+] for οἱ ἄνδρε; the Ionic dialect crasis is ὡνήρ, ὧνδρες, [Refs 5th c.BC+] [Epic dialect Poets mostly use ᾱ in arsi, ᾰ in thesi; but in trisyllable forms with stem ἀνέρ- always ; so also Trag. in Lyric poetry, [Refs 5th c.BC+] in nominative by analogy; cf. Sanskrit nar- from I.-[Refs 5th c.BC+] ner-, nṛ- from nṛ-, Gk. ἀνδρ- from ṇr-):—man, opposed to woman (ἄνθρωπος being man as opposed to to beast), [Refs 8th c.BC+]; τῶν ἀνδρῶν ἄπαις without male children, [Refs 8th c.BC+] mostly of princes, leaders, etc., but also of free men; ἀ δήμου one of the people, [Refs 8th c.BC+]; with a qualifying word to indicate rank, ἀ. βουληφόρος[Refs 8th…
Read the full entry →ἀνήρ
aner
a primary word (compare 444); a man (properly as an individual
male):--fellow, husband, man, sir.
see GREEK for 444
ἀνήρ, ἀνδρός, ὁ
n.m.
a male human being, a man
ἀνήρ anēr 216x
a male person of full age and stature, as opposed to a child or female, 1 Cor. 13:11; a husband, Mt. 1:16; a man, human being, individual, Lk. 11:31; used also pleonastically with other nouns and adjectives, Lk. 5:8; Acts 1:16
ἀνήρ Root ΑΝΕΡ a man, Lat. vir (not homo):
a man, opp. to a woman, Hom., etc.
a man, opp. to a god, πατὴρ ἀνδρῶν τε θεῶν τε id. Hom.
a man, opp. to a youth, a man in the prime of life, id. Hom., etc.; εἰς ἄνδρας ἐγγράφεσθαι to be enrolled among the men, Dem.
a man emphatically, a man indeed, ἀνέρες ἔστε, φίλοι Il.; πολλοὶ μὲν ἄνθρωποι, ὀλίγοι δὲ ἄνδρες many human beings, but few men, Hdt.
a man, opp. to his wife, a husband, Hom., etc.; αἰγῶν ἄνερ, Virgil's vir gregis, Theocr.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
huz'-band ('ish; aner): In the Hebrew household the husband and father was the chief personage of an institution which was regarded as more than a social organism, inasmuch as the family in primitive Semitic society had a distinctively religious character and significance. It was through it that the cult of the household and tribal deities was practiced and perpetuated. The house-father, by virtue of being the family head, was priest of the household, and as such, responsible for the religious life of the family and the maintenance of the family altar. As priest he offered sacrifices to the family gods, as at first, before the centralization of worship, he did to Yahweh as the tribal or national Deity. We see this reflected in the stories of Abraham, Isaac and Jacob, and in the Book of Job. This goes far to explain such records as we have in
Husband
I.e., the “house-band,” connecting and keeping together the whole family. A man when betrothed was esteemed from that time a husband (Matt. 1:16, 20; Luke 2:5). A recently married man was exempt from going to war for “one year” (Deut. 20:7; 24:5).
[MARRIAGE]
→ General scriptures concerning Ge 2:23,24; Nu 5:11-31; De 22:13-21; 24:5; Pr 5:15-19; Ec 9:9; Mal 2:14-16; Mt 19:5; Mr 10:7; 1Co 7:3,5,14,16,33; 11:3; Eph 5:22-33; Col 3:18,19; 1Ti 5:8; 1Pe 3:7
217 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 216 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 502 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν· εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν. εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
Ἡλιοδώρου ἀγορανόμου. ὁμολογεῖ Πανερεῦς Γούνσιος Πέρσης καὶ Σενενοῦπις Φίβιος Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς ἀνδρὸς Πανερεῦτος τοῦ προγεγραμμένου, Πανεβχούνει καὶ Ὥρωι καὶ Φίβει καὶ Πασήμει τοῖς τέσσαρσι τῶν ἐκ
The Greek word νηφάλιος (i.e., *nephalios*) means sober or temperate, particularly in relation to wine. It is used in the New Testament to describe a state of vigilance and self-control, appearing in 1 Timothy 3:2, 11 and Titus 2:2. The word is derived from νήφω, which relates to being free from intoxication.
νηφάλεος (so Rec. in 1 Tim. iii. 2, 11, [where Ree.t= τλαιος], after a later form) and νηφάλιος [alone well attested” (Hort)], -ov, (in Grk. auth. generally of three term.; fr. νήφω), sober, temperate; abstaining from wine, either entirely (Joseph. antt. 3, 12, 2) or at least from its immoderate use: 1 Tim. iii. 2,11; Tit.ii. 2. (In prof. auth., esp. Aeschyl. and Plut., of things free from all infusion or addition of wine, as vessels, offerings, etc.)
νηφαλέος (nēphaleos) — sober.
νηφᾰλ-έος, α, ον,
={νηφάλιος}, Hdn.Gr. 2.908, +others; ={σώφρων}, [Refs 8th c.BC+] adverb -έως sanely, ξυντελέσαι δόμον [Refs 2nd c.AD+]
νηφάλιος
nephaleos
nephalios nay-fal'-ee-os
from 3525; sober, i.e. (figuratively) circumspect:--sober.
see GREEK for 3525
νηφαλέος, α, ον
Adj
sober, temperate
νηφάλιος nēphalios 3x
somber, temperate, abstinent in respect to wine, etc.; in NT met., vigilant, circumspect, self-controlled, 1 Tim. 3:2, 11; Tit. 2:2*
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative 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
καὶ γὰρ ἐκεῖνοι γνώμῃ τὸν ἄκρατον, οὐ βιασθέντες προσφέρονται, ὥστε καὶ γνώμῃ τὸ μὲν νηφάλιον ἐκτέμνουσι τῆς ψυχῆς, τὸ δὲ παράληρον αἱροῦνται·
σώφρων is an adjective meaning self-controlled, temperate, or of sound mind. It is built from the roots for 'safe' and 'mind,' covering a range of meanings from discretion to moderation in desires. The New Testament references include 1 Timothy 3:2 and Titus 1:8, where it describes qualities of leaders and older women. Moulton & Milligan note its idealization in womanhood, contrasting it with destructive thoughts.
σώφρων, -ov, (fr. σάος, contr. σῶς [cf. coo, init.], and φρήν. hence the poet. σαόφρων; cf. ἄφρων, ταπεινόφρων, μεγαλόφρων), [fr. Hom. down]; a. of sound mind, sane, in one’s senses, (see σωφρονέω, a. and σωφροσύνη, a.). b. curbing one’s desires and impulses, self-controlled, temperate, [R.V. soberminded], ([ἐπιθυμεῖ 6 σώpov ὧν δεῖ καὶ ὡς δεῖ καὶ Gre, Aristot. eth. Nic. 3, 15 fin.], see σωφροσύνη, b.): 1 Tim. iii. 2; Tit. i. 8; 11, 2, δ." T [T, τ: on the receding of tr in the vocabulary of the N. T. before oa, see under Σ, σ, s.]
σώφρων of this same use of σώφρων, as an ideal of womanhood, e.g. BCH xxy. (1901) p. 88 ἡ σόφρων (s7c) καὶ φίλανδρος γυνὴ γενομένη, and 76. xxii. (1898), p. 496, ἡ φίλανδρος καὶ o[a|dpwv ἡ φιλόσοφος ζήσασα κοσμίως (cf. 1 Tim 25). In view of this, and of what is stated σον, σωφροσύνη, we may be allowed to refer to a striking passage in Gilbert Murray’s Rise of the Greek Epic, p. 26, in which σώφρων or σαόφρων, ‘with saving thoughts,” is contrasted with Part VII. ὀλοόφρων, ‘‘ with destructive thoughts.’’ ‘‘ There is a way of thinking which destroys and a way which saves. The man or woman who is séf4r6x walks among the beauties and perils of the world, feeling the love, joy, anger, and the rest; and through all he has that in his mind which saves.—Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to…
Read the full entry →σώφρων (sōphrōn) — self-controlled.
σώφρων,
Epic dialect and poetry σᾰόφρων (as in [Refs 8th c.BC+], ονος, ὁ, ἡ: neuter σῶφρον:—properly of sound mind (from σῶς, φρήν, [Refs 5th c.BC+]: hence, discreet, prudent, οὐκ ἄν με σαόφρονα μυθήσαιο ἔμμεναι [Refs 8th c.BC+]; opposed to ἄφρων, [Refs 6th c.BC+]; opposed to νήπιος, [Refs]; opposed to ἀνόητος, [Refs 5th c.BC+]
2. of things, τοῖσι λόγοις σῶφρον ἔπεστιν ἄνθος [Refs 5th c.BC+]; σ. οἶκτος reasonable compassion, [Refs 5th c.BC+]; σῶφρόν ἐστι with infinitive, [Refs]
II. in Attic dialect, especially having control over the sensual desires, temperate, self-controlled, chaste (σώφρων ὁ μετρίας ἐπιθυμίας ἔχων [Refs 5th c.BC+]; γυνὴ σ. [NT+5th…
σώφρων
sophron
from the base of 4982 and that of 5424; safe (sound) in mind, i.e.
self-controlled (moderate as to opinion or passion):--discreet, sober,
temperate.
see GREEK for 4982
see GREEK for 5424
σώφρων, ον
Adj
self-controlled, temperate
σώφρων sōphrōn 4x
of a sound mind, sane; temperate, discreet, 1 Tim. 3:2; Tit. 1:8; 2:2; modest, chaste, Tit. 2:5*
σώφρων σώ-φρων, epic σα^ό-φρων, ονος, ὁ, ἡ, σῶς, φρήν of sound mind, Lat. sanae mentis:— hence sensible, discreet, wise, Hom., Hdt., Xen.
of things, σώφρονα εἰπεῖν Eur.; ἄλλο τι σωφρονέστερον γιγνώσκειν Thuc.:— σῶφρόν ἐστι, c. inf., id. Thuc.
having control over the sensual desires, temperate, self-controlled, moderate, chaste, sober, Trag., Plat., etc.:—so, ς. γνώμη Aesch.; ς. ἀριστοκρατία Thuc.
τὸ σῶφρον ῀ σωφροσύνη, Eur., Thuc., etc.
adv. -όνως, Hdt.—comp. σωφρονέστερον, Thuc.; so, ἐπὶ τὸ σωφρονέστερον Hdt.:—but -εστέρως, Eur.:—Sup. -έστατα, Isocr.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
4 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 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὥσπερ γὰρ ἀπὸ τῶν ἀρετῶν ὁ κατ’ αὐτὰς ποιὸς καλεῖται φρόνιμος ἢ σώφρων ἢ δίκαιος ἢ ἀνδρεῖος, οὕτως ἀπὸ τῶν κακιῶν ἄδικος καὶ ἄφρων καὶ ἄνανδρος, ἐπειδὰν τὰς ἕξεις προσκαλέσηται καὶ δεξιώσηται.
τοὺς δὲ σώφρονας καὶ μηδέτερον τῶν λεγομένων εἰς ἡδονὴν λαμβάνοντας ἰδίαν, καὶ τὸ θηρίοις περιπεσόντα ἀποθανεῖν ἀνθρώπινον ἡγουμένους καὶ τὸ ὑπὸ τοῦ θεοῦ πρὸς αὐτὸν μεταστῆναι διὰ τὴν προσοῦσαν ἀρετὴν εἰκὸς νομίζοντας, πρᾴως ἔχειν οὗτος ὁ λογισμὸς…
τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν;
τοῦ ἡμετέρου πατρὸς Ἀκι … ως συνεθέμεθα ἐπὶ τοῖς προκειμένοις πᾶσι ὡς πρόκιται. Αὐρήλιος Σώφρων ἔγραψα ὑπὲρ αὐτοῦ ἀγραμμάτου. … ιε ἔτους καὶ ιδ ἔτους καὶ ζ ἔτους τῶν
ᾑρησάμεθα Ἐπίμαχον υἱὸν … ης ἱκανὸν ὄντα καὶ ἐπιτήδειον, δυνάμενον … … ντα καὶ σώφρονα, κεκοσμημένον … σ … ην παρὰ πάντων αὐτῷ ἐπενηνε … τοῦ ἁγίου τόπου οἰκονομ
τὴν τροφείαν ἐντὸς τοῦ χρόνου· ἐὰν δέ τι παραβαίνῃ, εἶναι αὐτήν τε καὶ τὸν Σώφρονα ἀγωγίμους καὶ συνέχεσθαι μέχρι τοῦ ἐκτῖσαι ἅ τε εἴληφεν τροφεῖα καὶ ἃ ἐὰν λάβῃ
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-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
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.
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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 φιλόξενος (i.e. *philoxenos*) is built from φίλος (friend) and ξένος (stranger), meaning hospitable or loving strangers. It appears in the New Testament in 1 Timothy 3:2, Titus 1:8, and 1 Peter 4:9. The word conveys a sense of generosity towards guests and hospitality.
φιλόξενος, -ov, (φίλος and ξένος), fr. Hom. down, hospitable, generous to guests, [given to hospitality]: 1 Tim. τ... 9} ΕΠ} {Ὁ}. 8.2.1 δι: ἂν- ges
φιλόξενος. With this adj. in 1 Tim 3? Dibelius (WZN7 ad 1.) compares Hermas Sz. ix. 27. 2 ἐπίσκοποι καὶ φιλόξενοι, οἵτινες ἡδέως εἰς τοὺς οἴκους ἑαυτῶν πάντοτε ὑπεδέξαντο τοὺς δούλους τοῦ θεοῦ ἄτερ ὑποκρίσεως.
φιλόξενος (philoxenos) — hospitable.
φῐλόξεν-ος,
poetry φῐλοξέν-ξεινος, ον:— loving strangers, hospitable, [NT+8th c.BC+]; παθεῖν φιλόξενον ἔργον to meet with an act of hospitality, [Refs 5th c.BC+]; φιλόξεν᾽ ἐστὶν (i.e. τὰ δώματα) Αἰγίσθου διαί [Refs 4th c.BC+]: superlative -ώτατος[Refs 5th c.BC+]; -έστατος [Refs 5th c.BC+]. adverb -νως[Refs 5th c.BC+]
φιλόξενος
philoxenos
from 5384 and 3581; fond of guests, i.e. hospitable:--given to (lover
of, use) hospitality.
see GREEK for 5384
see GREEK for 3581
φιλόξενος, ον
Adj
hospitable
φιλόξενος philoxenos 3x
kind to strangers, hospitable, 1 Tim. 3:2; Tit. 1:8; 1 Pet. 4:9*
φιλόξενος φι^λό-ξενος, ποετ. -ξεινος, ον,
loving strangers, hospitable, Od., Aesch.; παθεῖν φιλόξενον ἔργον to meet with an act of hospitality, Pind.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
3 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 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
τὸ μὲν οὖν φιλόξενον τοῦ ἀνδρὸς εἴρηται, πάρεργον ὂν ἀρετῆς μείζονος·
ἡ οὖν φιλόξενος Ῥαὰβ εἰσδεξαμένη αὐτοὺς ἔκρυψεν εἰς τὸ ὑπερῷον ὑπὸ τὴν λινοκαλάμην.
ἐπίσκοποι καὶ φιλόξενοι, οἵτινες ἡδέως εἰς τοὺς οἴκους ἑαυτῶν πάντοτε ὑπεδέξαντο τοὺς δούλους τοῦ θεοῦ ἄτερ ὑποκρίσεως: οἱ δὲ ἐπίσκοποι πάντοτε τοὺς ὑστερημένους καὶ τὰς χήρας τῇ διακονίᾳ ἑαυτῶν ἀδιαλείπτως ἐσκέπασαν καὶ ἁγνῶς ἀνεστράφησαν πάντοτε.
τρίτῃ καὶ εἰκάδι Ἁθὺρ τρίτῃ καὶ εἰκάδι ἐν Πτολεμαίδι Εὐεργέτιδι τοῦ Ἀρσινοίτου νομοῦ· ἐμίσθωσαν Φιλόξενος καὶ Ποσειδώνιος ἀμφότεροι Διογνήτου οἱ προεστῶτες τῆς πρότερον Πετενεφιείους νυνὶ δὲ Καίσαρος αὐτοκράτορος γῆς
r ἔτους ϛ Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ Ἐπεὶφ δ ἀριθμήσεως Παῦνι. διέγραψε Φιλόξενος Μηνᾶτος Φιλοξένου Ζωιδοῦτος ὑπὲρ λαογραφίας ἕκτου ἔτους Ἱερᾶς Πύλης δραχμὰς εἴκοσι γίνεται κ προσδιαγραφομένων
ε. ιγ ἔτους Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ, Χοίακ κβ. Διογένης παρέλαβα. Ὀνησᾶς συνπαρέλαβα. Φιλόξενος συνπαρέλαβα.
διδακτικός (didaktikos) means 'apt or able to teach.' It is derived from the verb διδάσκω (didasco), which means 'to teach.' This term appears in the New Testament in 1 Timothy 3:2 and 2 Timothy 2:24, highlighting qualities desirable in teachers.
διδακτικός, -7, -όν, (i. 4. διδασκαλικός in Grk. writ.), apt and skilful in teaching: 1 Tim. iii. 2; 2 Tim. ii. 24. (διδακτικὴ ἀρετή, the virtue which renders one teachable, docility, Philo, praem. et poen. § 4; [de congressu erud. 8 11)
διδακτικός. Grimm’s citation from Philo is the more welcome in that even Vettius Valens (p. 150?®—adverb pp. 1584, 3044) still uses διδασκαλικός, which Grimm notes as the classical see under διδάσκαλος. MGr keeps δασκαλικός, “ΕΓ a school-master.” form :
διδακτικός (didaktikos) — able to teach.
δῐδακ-τικός, ή, όν,
apt at teaching, [NT+1st c.AD+]
διδακτικός
didaktikos
from 1318; instructive ("didactic"):--apt to teach.
see GREEK for 1318
διδακτικός, ή, όν
Adj
able to teach, apt to teach
διδακτικός didaktikos 2x
apt or qualified to teach, 1 Tim. 3:2; 2 Tim. 2:24*
διδακτικός δι^δακτικός, ή, όν adjdi^daktik os_h_on suff_acc διδάσκω apt at teaching, NTest.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
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