1 Timothy 6:11 — Word Study
N1904Σὺ δέ, ὦ ἄνθρωπε τοῦ θεοῦ, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν·
BSAYou yourselfsu however,de Oō mananthrōpos [a human being] <the>ho of God,theos [the one true deity] these thingsohutos [such love of money] do flee,pheugō▸ [to run away] do pursuediōkō▸ [to follow after] nowde righteousness,dikaiosunē [living according to God's will] godliness,eusebeia [piety, showing respect to God] faith,pistis [trust and confidence in God] love,agapē [unconditional affection] endurance,hupomonē [patiently waiting] [and] gentleness;prautēs
| Greek | English | Parsing |
|---|---|---|
| Σὺ | You yourself | Personal pronoun, second person, nominative |
| δέ, | however, | Conjunction |
| ὦ | O | Interj |
| ἄνθρωπε | man | Noun, vocative, singular |
| τοῦ | <the> | Article, genitive, singular |
| θεοῦ, | of God, | Noun, genitive, singular |
| ταῦτα | these things | Demonstrative pronoun, accusative, plural |
| φεῦγε, | do flee, | Verb, present, active |
| δίωκε | do pursue | Verb, present, active |
| δὲ | now | Conjunction |
| δικαιοσύνην, | righteousness, | Noun, accusative, singular |
| εὐσέβειαν, | godliness, | Noun, accusative, singular |
| πίστιν, | faith, | Noun, accusative, singular |
| ἀγάπην, | love, | Noun, accusative, singular |
| ὑπομονήν, | endurance, | Noun, accusative, singular |
| πραϋπαθίαν· | [and] gentleness; | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness. |
| KJV | But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. |
| ASV | But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. |
| YLT | and thou, O man of God, these things flee, and pursue righteousness, piety, faith, love, endurance, meekness; |
| WEB | But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, perseverance, and gentleness. |
| BBE | But you, O man of God, keep yourself from these things, and go after righteousness, religion, faith, love, a quiet mind, gentle behaviour. |
Where they part company is ἄνθρωπε — see How Translations Differ.
The main clause is followed by a subordinate phrase that lists the virtues to pursue, highlighting the dual focus of fleeing and pursuing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectσύ
verbφεύγω
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 6:11
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 — Exhortations to Timothygenerated
1 Timothy 6:11 is part of Paul's instructions to Timothy, emphasizing the importance of fleeing from the love of money and pursuing a life characterized by righteousness, godliness, faith, love, endurance, and gentleness. This guidance is crucial for a leader in the faith, as it sets an example for others and aligns with the teachings of Jesus about living a life devoted to God and others, as seen throughout the New Testament.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Timothy 2:22 | Flee from youthful passions and pursue righteousness, faith, love, and peace, together with those who call on the Lord out of a pure heart. |
| 2 | 1 Timothy 6:20 | O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,” |
| 3 | Deuteronomy 33:1 | This is the blessing that Moses the man of God pronounced upon the Israelites before his death. |
| 4 | 1 Samuel 2:27 | Then a man of God came to Eli and told him, “This is what the LORD says: ‘Did I not clearly reveal Myself to your father’s house when they were in Egypt under Pharaoh’s house? |
| 5 | 1 Samuel 9:6 | “Look,” said the servant, “in this city there is a man of God who is highly respected; everything he says surely comes to pass. Let us go there now. Perhaps he will tell us which way to go.” |
The Treasury of Scripture Knowledge — 34 references, hung on the phrase they belong to
The Key Word — ἄνθρωπος, anthrōposgenerated
The word ἄνθρωπος (i.e., *anthrōpos*) means 'man' or 'human being.' It is often used in the New Testament to refer to people in general, encompassing both males and females. The term is derived from roots meaning 'man-faced' and is used to highlight human nature, as seen in various contexts throughout the scriptures.
In this verse, Paul addresses Timothy directly as man of God, emphasizing his identity and role. This personal address underscores the seriousness of the exhortation that follows.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as man of God, which is also the choice of the KJV and ASV. These translations maintain the direct address to Timothy.
However, the BBE uses keep yourself from these things, shifting the focus slightly from fleeing to a more general admonition against negative influences. The YLT retains the imperative structure with these things flee, emphasizing urgency.
Sentence Structuregenerated
The main finite verb is φεῦγε, flee, which governs the imperative action Timothy is to take. This is followed by a clause that lists the virtues he is to pursue, each linked by conjunctions.
The structure of the verse shows a clear contrast: the command to flee from negative influences and the call to actively pursue positive qualities. This dual focus reflects a balanced approach to Christian living.
Septuagint Backgroundgenerated
ἄνθρωπος is a term that appears frequently in the Septuagint, translating the Hebrew אָדָם, which means 'man' or 'human.' This connection emphasizes the continuity of the term's use across both the Old and New Testaments.
The term carries with it the implications of human frailty and the need for divine guidance, which is echoed in Paul's exhortation to Timothy.
In plain words — the whole versegenerated
1 Timothy 6:11 tells Timothy to avoid the love of money and instead pursue important virtues like righteousness, godliness, faith, love, endurance, and gentleness. This guidance is essential for living a life that reflects God's character.
Frequently Asked Questionsgenerated
Being a man of God refers to someone who is dedicated to following God's will and living according to His teachings, as exemplified by Timothy in this letter.
Timothy is advised to flee from the love of money and other negative influences because they can lead to spiritual harm and distract from a life devoted to God.
Timothy is encouraged to pursue righteousness, godliness, faith, love, endurance, and gentleness, which are essential qualities for a leader in the faith.
You can apply this verse by identifying negative influences in your life that you need to flee from and actively seeking to embody the virtues mentioned in your daily actions.
Reflection Questionsgenerated
- What are some negative influences I need to flee from in my own life?
- How can I actively pursue the virtues of righteousness and godliness in my daily routine?
- In what ways can I demonstrate faith and love to those around me?
- How does the concept of endurance apply to my current challenges?
The early church on this verse — how the Fathers read it
Early church writers referenced this verse to emphasize the importance of virtue and the Christian life. Their insights are included here to provide context and depth.
Immortality, then, is not the consequence of nature, but the reward and recompense of virtue. Lastly, man does not immediately upon his birth walk upright, but at first on all fours,Early Church Fathers on 1 Timothy 6 →
He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify the deeds of the body and live unto God,Early Church Fathers on 1 Timothy 6 →
Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses."Early Church Fathers on 1 Timothy 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 6:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thou, O man of God,.... Not only by creation, as every man is; nor merely by special grace, as everyone is, that is chosen of God, redeemed by Christ, and regenerated and sanctified by the
Read John Gill on 1 Timothy 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. But thou - in contrast to the "some" (1 Timothy 6:10).
Read Robert Jamieson on 1 Timothy 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO man of God; that is, O thou minister of God, whose service is not the service of the world. It is a compellation borrowed from the Old Testament, where we find it often applied to such whose work was to reveal the Divine will, 4:40,42. By giving Timothy this compellation, he mindeth him how much he was concerned to contemn the world. Flee these things; flee this eager pursuit of riches. And follow after righteousness; and follow after justice, or the business of a righteous life, in thy conversation with men. Godliness; piety toward God. Faith; the exercise and life of faith. Love; love to God and thy neighbour. Patience; a quiet bearing of injuries. Meekness; a gentleness of spirit…
Read Matthew Poole on 1 Timothy 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Ver. 11. But thou, O man of God] If Timothy were that angel of the Church of Ephesus, Revelation 2:1, that left his first love (as some think he was), this counsel was but needful. Christ cautions his disciples to beware of worldliness, Luke 21:34. Flee these things] Remis velisque, with all thy might, that thou be not tacked with them, taxed for them. Follow after righteousness] These are notable antidotes against covetousness. Paul shows him a better project; points him a sovereign amulet or antidote made up of these precious ingredients: 1. Righteousness, which gives…
Read John Trapp on 1 Timothy 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) But thou, O man of God, flee these things.—A commentator always speaks with great caution when he approaches in these inspired writings anything of the nature of a direct personal reference. The writers and actors in the New Testament history we have so long surrounded with a halo of reverence, that we are tempted often to forget that they were but men exposed to temptations like us, and not unfrequently succumbing to them. We owe them, indeed, a deep debt of reverence for their faithful, gallant witness—for their splendid service in laying so well the early storeys of the great Christian Temple; but we lose somewhat of the reality of the Apostolic story when in the saint we forget the…
Read Charles John Ellicott on 1 Timothy 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. But thou, O man of God] Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, flee these things. Escape for thy life. Even thou art not out of the reach of the love of money. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money! Follow after righteousness] Justice and uprightness in all thy dealings with men. Godliness-a thorough conformity to the image of God and mind of Christ. Faith in Jesus, and in all that he has spoken; and fidelity to the talents thou hast received, and the office with which thou art intrusted. Love] To God and all…
Read AdamClarke on 1 Timothy 6 →CambridgeThe Cambridge Bible for Schools and Colleges11–16. A further exhortation to Timothy. The Lord’s appearingTimothy’s own true life and bearing are solemnly dwelt upon in contrast to the false and low; see on 1 Timothy 6:3.thou, O man of God] Opposed not only to the ‘some’ of 1 Timothy 6:10 but to the ‘any’ of 1 Timothy 6:3. The phrase ‘man of God’ occurs also with the same reference to the ministry, 2 Timothy 3:17, derived probably from the O. T. ministry of the prophets; cf. 2 Peter 1:21, where the best reading, however, slightly varies the phrase ‘men spake from God;’ and 1 Kings 17:18; 1 Kings 17:24. It marks the high tone of this final address; and is in keeping with the full dignity of title which in both these last contrasts of…
Read Cambridge on 1 Timothy 6 →Albert Barnes1798–1870Barnes' Notes on the BibleBut thou, O man of God, flee these things - These allurements of wealth, and these sad consequences which the love of gold produces. And follow after righteousness, ... - Make these the grand object of your pursuit.
Read Albert Barnes on 1 Timothy 6 →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
But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness.
But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, perseverance, and gentleness.
But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness.
But you, as a person dedicated to God, keep away from all that. Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.
Tyndale line
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
But thou, O man of God, flee from these things; and follow after righteousness, godliness, faith, love, patience, meekness.
But thou, O man of God, flee these things, and follow after righteousnesse, godlines, faith, loue, patience, and meekenes.
Strictly literal
But thou, O man of God, flee these things, and pursue righteousness, piety, faith, love, endurance, meekness of spirit.
and thou, O man of God, these things flee, and pursue righteousness, piety, faith, love, endurance, meekness;
and you, O man of God, flee these things, and pursue righteousness, piety, faith, love, endurance, meekness.
But you, man of God, flee from these things. Pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.
From the Latin
But thou, O man of God, fly these things: and pursue justice, godliness, faith, charity, patience, mildness.
Simplified
But you as a man of God should run away from such things. You should seek to do what is right, practice true religion, and trust in God. Aim to love, to be patient, and gentle.
But you, O man of God, keep yourself from these things, and go after righteousness, religion, faith, love, a quiet mind, gentle behaviour.
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.
Tu autem, o homo Dei, hæc fuge : sectare vero justitiam, pietatem, fidem, caritatem, patientiam, mansuetudinem.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢܬ ܕܝܢ ܐܘ ܒܪܢܫܐ ܕܐܠܗܐ ܡܢ ܗܠܝܢ ܥܪܘܩ ܘܗܪܛ ܒܬܪ ܙܕܝܩܘܬܐ ܘܒܬܪ ܟܐܢܘܬܐ ܘܒܬܪ ܗܝܡܢܘܬܐ ܘܒܬܪ ܚܘܒܐ ܘܒܬܪ ܡܣܝܒܪܢܘܬܐ ܘܒܬܪ ܡܟܝܟܘܬܐ
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.
Σὺ δέ, ὦ ἄνθρωπε — θεοῦ, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν·
The standard critical text of the New Testament.
Σὺ δέ, ὦ ἄνθρωπε — θεοῦ, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν·
The previous edition, still widely cited.
Σὺ δέ, ὦ ἄνθρωπε — θεοῦ, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν·
The Society of Biblical Literature edition, freely licensed.
Σὺ δέ, ὦ ἄνθρωπε — θεοῦ, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν·
The edition that turned scholarship toward the earliest manuscripts.
Σὺ δέ, ὦ ἄνθρωπε — θεοῦ, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν·
An independent critical text built from the oldest witnesses then known.
Σὺ δέ, ὦ ἄνθρωπε — θεοῦ, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν·
A recent critical edition following documentary evidence closely.
Σὺ δέ, ὦ ἄνθρωπε τοῦ θεοῦ, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, —
The reading of the majority of surviving manuscripts.
Σὺ δέ, ὦ ἄνθρωπε τοῦ θεοῦ, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, —
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 |
|---|---|---|
| τοῦ <the> | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| πραϋπαθίαν· [and] gentleness; | NA28, NA27, Tyn, SBL, WH, Treg | 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 6:11
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.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2NS — Personal pronoun · second person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-2NS Part of Speech: Personal pronoun Person: second Case: Nominative Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ὦ (ō) is an interjection used primarily as a vocative address, meaning 'O!' or 'Oh!'. It expresses surprise, joy, or pain and appears in various contexts, including direct address and exclamations. In the New Testament, it is found in passages such as Matthew 15:28 and Romans 11:33. The lexicons do not indicate significant disagreement regarding its usage.
ὦ (ō) — oh!.
ὦ
and ὤ, an exclamation, expressing surprise, joy, or pain, O! oh! with nominative, ὢ τάλας ἐγώ [Refs 5th c.BC+]: also with genitive, ὢ τῆς ἀναισχυντίας [Refs 2nd c.AD+]; with interrogative, ὤ, τί λέγει; [Refs]; in the middle of a sentence, [Refs 5th c.BC+]
II. with vocative, a mode of address, whether at the beginning of a sentence or in a parenthesis, ὦ Ἀχιλεῦ [Refs 8th c.BC+]; in invocations of the gods, ὦ Ζεῦ τε καὶ Γῆ καὶ πολισσοῦχοι θεοί [Refs 5th c.BC+]; ὦ πρὸς θεῶν ὕπεικε [Refs 4th c.BC+]: sometimes following the Verb, [Refs 5th c.BC+]; in different number from the vocative, προσέλθετ᾽, ὦ παῖ, πατρί [Refs 5th c.BC+]
ὦ
o
a primary interjection; as a sign of the vocative case, O; as a note
of exclamation, oh:--O.
ὦ
Ij.
O, an exclamation
Interj — Interj17 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 30 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 ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
Noun-VSM — Noun · vocative · singular · masculinevocative — the one being addressed.
Agrees with anything else marked singular masculine.
N-VSM Part of Speech: Noun Case: Vocative Number: Singular Gender: Masculine
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
559 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 548 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 708 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive 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
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,311 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-APN — Demonstrative pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
D-APN Part of Speech: Demonstrative pronoun Case: Accusative Number: Plural Gender: Neuter
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
φεύγω (pheugo) means to flee or escape, both literally and metaphorically. It is used in various contexts in the New Testament, such as fleeing from danger or shunning vices. The word can be combined with prepositions to indicate direction or the object of flight. Notably, Abbott-Smith mentions its use in Matthew 8:33 and 26:56, while Thayer's entry emphasizes its metaphorical applications in avoiding sin.
φεύγω
[in LXX chiefly for נוּס, also for בּרח, etc. ;]
to flee from or away, take flight: absol., Mt 8:33 26:56, Mk 5:14 14:50, Lk 8:34, Jo 10:12, Ac 7:29; seq. εἰς, Mt 2:13 10:23 24:16 (WH, txt.), Mk 13:14, Lk 21:21, Re 12:6; ἐπί, c. acc. loc., Mt 24:16 (WH, mg.); ἐκ, Ac 27:30; ἀπό, c. gen. loc. (cl.), Read the full entry →
φεύγω ; fut. φεύξομαι ; 2 aor. ἔφυγον ; fr. Hom. down; Sept. for 033 and m3; to 7166, 1. 6. a. to flee away, seek safety by flight: absol., Mt. viii. 33; xxvi. 56; Mk. v. 14; xiv. 50; Lk. viii. 34; Jn. x. 12, [13 (here GT Trtxt. WH om. L Trmrg. br. the cl.)]; Acts vii. 29; foll. by εἰς with an ace. of the place, Mt. ii. 13; x. 23; [xxiv. 16, here RG TWH ore. ἐπί]; Mk. xiii. 14; Lk. xxi. 21; [Jn. vi. 15 Tdf.]; Rev. xii. 6; foll. by ἐπί with an acc. of the place, Mt. xxiv. 16 [here L Tr WH txt. eis]; ἐκ τοῦ πλοίου, Acts xxvii. 30; foll. by ἀπό with a gen. of the place, in a purely local sense, to leave by fleeing, as in Grk. writ. (cf. W. 223 (210); [B.§ 131, 1]), Mk. xvi. 8; by ἀπό with a gen. of the pers. inspiring fear or threatening danger (after the Hebr.), Jn. x. 5; Jas. iv. 7; poetically, φεύξεται aw αὐτῶν ὁ θάνατος, death shall flee from them, opp. to ζητήσουσι θάνατον, Rev. ix.…
Read the full entry →φεύγω, “‘flee,”’ “escape”: Preisigke 675718 (B.c. 249-8) κατελάβομεν δὲ τὸν ᾿Ατφεῦν πεφευγότα, P Oxy II. 295" (c. A.D. 35) γίνωσκε ὅτι Σέλευκος ἐλθὼν ὧδε πέφευγε, “I must tell you that Seleucus came here and has fled” (Edd.), 26. XIT. 14158 (late iii/a.p.) ἵν]α μὴ φεύγωσιν, ‘lest they run away,” to avoid a certain duty laid upon them, P Grenf 11,
φεύγω (pheugō) — to flee.
φεύγω,
[Refs 8th c.BC+]infinitive φευγέμεν, φευγέμεναι, [Refs]; imperfect ἔφευγον [Refs 8th c.BC+]: future φεύξομαι [Refs 8th c.BC+]; also φευξοῦμαι in [Refs 5th c.BC+] (but uncertain where found in Attic dialect Prose, [Refs 5th c.BC+]; φευξεῖται is uncertain reading in [Refs 4th c.BC+]; future active ἐκ-φεύξω only late, variant in [Refs 5th c.BC+]aorist ἔφῠγον, Ionic dialect φύγεσκον [Refs 8th c.BC+]: perfect πέφευγα [Refs 5th c.BC+]; optative πεφεύγοι [Refs 8th c.BC+], participle πεφευγότες [Refs 8th c.BC+]; participle perfect passive πεφυγμένος in active sense, [Refs 8th c.BC+]; Epic dialect πεφυζότες (compare φύζα) [Refs 8th c.BC+]; Aeolic dialect πεφύγγων, see at {φυγγάνω}:—middle, μὴ φεύγησθε Anon.Hist. in [Refs]aorist 1 δια-φεύξασθαι Decrees [Refs 5th…
Read the full entry →φεύγω
pheugo
apparently a primary verb; to run away (literally or figuratively); by
implication, to shun; by analogy, to vanish:--escape, flee (away).
φεύγω
v.
I flee, escape, shun
φεύγω pheugō 29x
absol. to flee, take to flight, Mt. 2:13; 8:33; to shrink, stand fearfully aloof, 1 Cor. 10:14; to make escape, Mt. 23:33; trans. to shun, 1 Cor. 6:18; 1 Tim. 6:11; 2 Tim. 2:22; to escape, Heb. 11:34
φεύγω Root ΦΥΓ φύζα perfect passive participle πεφυγμένος has active meaning. to flee, take flight, run away, Il.;—with Preps., φ. ἀπό or ἔκ τινος Hom., etc.; rarely c. gen. only, πεφυγμένος ἦεν ἀέθλων Od.:—c. acc. cogn., φεύγειν φυγήν Eur.; (so, φυγῆι φ. Plat.); φ. τὴν παρὰ θάλασσαν (sc. ὁδόν) to flee toward the sea, Hdt.
the pres. and imperf. properly express the endeavour to flee: hence the part. φεύγων is added to the compd. Verbs ἀποφεύγω, ἐκφεύγω, προφεύγω, to distinguish the attempt from the accomplishment, βέλτερον, ὡς φεύγων προφύγηι κακὸν ἠὲ ἁλώηι it is better that one should flee and escape than stay and be caught, Il.; φεύγων ἐκφ. Hdt., etc.
Read the full entry →Verb-PAM-2S — Verb · present · active · imperative · second person · singularpresent active imperative — an action in progress.
V-PAM-2S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Singular
fle.
See FLY.
30 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 29 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 79 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.
λεκτέον οὖν ὅτι ὁ μὲν καταποντούμενος ὁ Αἰγύπτιός ἐστι τρόπος, ὅς, κἂν φεύγῃ, ὑπὸ τὸ ὕδωρ τουτέστιν ὑπὸ τὴν φορὰν τῶν παθῶν φεύγει, ὁ δὲ πίπτων ἱππεὺς εἰς τὰ ὀπίσθια οὐκ ἔστι τῶν φιλοπαθῶν·
τοῦ θεοῦ δʼ εἰς τὸν κῆπον ἐλθόντος ὁ μὲν Ἄδαμος πρότερον εἰς ὁμιλίαν αὐτῷ φοιτῶν συνειδὼς αὑτῷ τὴν ἀδικίαν ὑπεχώρει, τὸν δὲ θεὸν ἐξένιζε τὸ πραττόμενον καὶ τὴν αἰτίαν ἐπυνθάνετο, διʼ ἣν πρότερον ἡδόμενος τῇ πρὸς αὐτὸν ὁμιλίᾳ νῦν φεύγει ταύτην καὶ…
ζῆλος φυγεῖν ἠνάγκασεν Μωϋσῆν ἀπὸ προσώπου Φαραὼ βασιλέως Αἰγύπτου ἐν τῷ ἀκοῦσαι αὐτὸν ἀπὸ τοῦ ὁμοφύλου: Τίς σε κατέστησεν κριτὴν ἢ δικαστὴν ἐφ̓ ἡμῶν;
παρὰ Λύκτου τοῦ Ἀπυήιος τῶν σῶν γεωργῶν· ἔγω παρέμεινα ἐν τῇ κώμῃ μὴ βουλόμενος φυγεῖν … … ων δημοσίων γεωργῶν ὅπως μὴ καὶ οἱ λοιποὶ ἀνάστατοι γένωνται
τῶι ἡγεμόνι, ὅτι δοῦλος ἐκείνου ὁ τῆς παιδίσκης μου υἱὸς α … υ … ἔφυγεν αὐτῶι ὁ ἡγεμὼν … ἐστιν ου
Κέρτῳ. εὔχομαί σε ἰσχύειν. περὶ Πτολλαρίωνος ἡ μήτηρ μέμφεται. οὐκ ἐμοὶ λαλεῖ, ἀλλὰ καὶ φεύγει με ἐὰν ἴδῃ, ἀλλὰ τοῖς ἐμοῖς ἀπομέμφεται αὐτόν. ἐγὼ ἐπιτιμῶ Πτολλαρίωνι· λέγει μοι
διώκω (diōkō) means to pursue or chase, often with a sense of hostility, as in persecution. It can also refer to following eagerly after something, such as righteousness or peace. The New Testament uses it in various contexts, including persecution (e.g., Matthew 5:10-12) and the pursuit of virtues (e.g., Romans 12:13). The lexicons do not show significant disagreement.
διώκω ; impf. ἐδίωκον ; fut. διώξω (Mt. xxiii. 34; Lk. xxi. 12; Jn. xv. 20; 2S. xxii. 38; Sap. xix. 2; a rarer form for the more com. Attic διώξομαι, ef. Bitm. Ausf. Spr. ii. 154; W.84 (80); [B. 53 (46); esp. Veitch s. v.; Rutherford, New Phryn. p. 377]); 1 aor. ἐδίωξα ; Pass., [pres. διώκομαι]; pf. ptep. dediwypevos; 1 fut. διωχθήσομαι; (fr. δίω to flee) ; Sept. commonly for 17; 1. to run or flee, put to flight, drive away: (τινὰ) ἀπὸ πόλεως εἰς πόλιν, Mt. xxiii. 34, cf. x. 23 Grsb. 2. to run swiftly in order to catch some person or thing, to run after; absol. (Hom. Il. 23, 8344; Soph. El. 738, ete.; διώκειν δρόμῳ, Xen. an. 6, 5, 25; ef. 7, 2, 20), to press on: fig. of one who in a race runs swiftly to reach the goal, Phil. iii. 12 (where distinguished fr. καταλαμβάνειν, [cf. Hdt. 9, 58; Leian. Hermot. 77]), vs. 14. fo pursue (in a hostile manner): τινά, Acts xxvi. 11; Rev. xii. 138.…
Read the full entry →διώκω. P Fay 11139 (A.D. 95-6) (= Sevections, p. 67) τὸν λ[ι]μνασμ[ὸν] δ[(Ποξον τῶν [ἐ]ϊλα[ι]ώνίων τ]ῶν πάντον, “hasten with the flooding of all the olive-yards " (Edd.), 76, 1125 (A.D. 99) εὖ πυήσις διῶξαι τοὺς σκαφήτρους τῶν ἐλαιώνον, ‘please carry forward the digging of the olive-yards’’ (Edd.). For διώκω = ‘pursue,’” cf. OG/S 532° (B.C. 3) ὅπλο[ις τε] καὶ σιδήρωι διώξειν, and the moral tale in P Grenf II. 84? (v/vi A.D.) where a patricide, fleeing into the desert, ἐδιόκαιτο (2. ἐδιώκετο) ὑπὸ λέωντος, ‘was pursued by a kon.” The phrase δίωκε τὸν λόγον = ‘‘ pursue the recital of the formula’’ is common in the magic papyri: see the editor’s note on P Lond 46" (iv/A.D.) (=I. p. 78). We may add two exx. of the verb from Christian amulets. The first, P Oxy VIII. 1151 (? v/A.D.) opens, Φεῦγε πν(εῦμ)ᾳ μεμισιμένον, Χιριστό)ς σε διώκει, ** Fly, hateful spirit ! Christ In the second, BGU III.…
Read the full entry →διώκω (diōkō) — to pursue.
διώκω,
Epic dialect infinitive διωκέμεναι, -έμεν (see. below): future -ξω[Refs 7th c.BC+]aorist ἐδίωξα: aorist 2 ἐδιώκαθον (see. διωκάθω): perfect δεδίωχα [Refs 4th c.BC+] —middle (see. below):—passive, future διωχθήσομαι [Refs 1st c.BC+]; but διώξομαι in passive sense, [LXX+1st c.BC+]: aorist ἐδιώχθην [Refs 5th c.BC+]: perfect δεδίωγμαι [NT]; see at {δίω}):—cause to run, set in quick motion, opposed to φεύγω:
1. pursue, chase, in war or hunting, φεύγοντα διώκειν [Refs 8th c.BC+] —middle, διώκεσθαί τινα πεδίοιο, δόμοιο, chase one over or across.., [Refs 8th c.BC+]
1. b with accusative person, of a lover, [Refs 7th c.BC+] [same place]; follow, [NT+5th c.BC+]
διώκω
dioko
a prolonged (and causative) form of a primary verb dio (to flee;
compare the base of 1169 and 1249); to pursue (literally or
figuratively); by implication, to persecute:--ensue, follow (after),
given to, (suffer) persecute(-ion), press forward.
see GREEK for 1169
see GREEK for 1249
διώκω
v.
I pursue, persecute
διώκω diōkō 45x
to put in rapid motion; to pursue; to follow, pursue the direction of, Lk. 17:23; to follow eagerly, endeavor earnestly to acquire, Rom. 9:30, 31; 12:13; to press forwards, Phil. 3:12, 14; to pursue with malignity, persecute, Mt. 5:10, 11, 12, 44
διώκω δίω II to pursue aperson, to chase, hunt, Il., etc.:—so in Mid., διώκεσθαί τινα πεδίοιο to chase one over or across the plain, Hom.: — to be a follower of a person, attach oneself to him, Xen.
to pursue an object, seek after, Od., etc.; δ. τὰ συμβάντα to follow or wait for the event, Dem.
to drive or chase away, banish, Od., Hdt.
of the wind, to drive a ship, of rowers, to impel, speed on her way, Od.; of a chariot, to drive, Orac. ap. Hdt.; δ. πόδα to urge on, Aesch.:—then, intr. to drive, drive on, Il.: to gallop, speed, run, Aesch.
as law-term, to prosecute, bring an action against a man, ὁ διώκων the prosecutor (opp. to ὁ φεύγων the defendant), Hdt., etc.; ὁ διώκων τοῦ ψηφίσματος he who impeaches the words of the decree, Dem.; c. gen. poenae, θανάτου or περὶ θανάτου δ. τινά, Lat. capitis accusare, Xen.: but c. gen. criminis, to…
Verb-PAM-2S — Verb · present · active · imperative · second person · singularpresent active imperative — an action in progress.
V-PAM-2S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Singular
45 occurrences in the New Testament, rendered 26 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 45 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 43 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
διοιχθέντων γὰρ τῶν διανοίας ὀμμάτων ὀξυδερκέστερον εἶδεν ὅτι ἐπὶ τὴν δυσαλώτου πράγματος θήραν ἀναδέδυκεν ἐξαναχωροῦντος αἰεὶ καὶ μακρὰν ἀφισταμένου καὶ φθάνοντος ἀπείρῳ τῷ μεταξὺ διαστήματι τοὺς διώκοντας.
Ἅβραμος δὲ διώκων εἵπετο μέχρι καὶ δευτεραίους συνήλασεν αὐτοὺς εἰς Ὠβὰ τῆς Δαμασκηνῶν γῆς, ἐπιδείξας ὅτι τὸ νικᾶν οὐκ ἐν τῷ πλήθει καὶ τῇ πολυχειρίᾳ κεῖσθαι συμβέβηκεν, ἀλλὰ προθυμία τῶν μαχομένων καὶ τὸ γενναῖον κρατεῖ παντὸς ἀριθμοῦ, τριακοσίοις…
εἰ γὰρ τὸν μισθὸν τῶν δικαίων ὁ θεὸς συντόμως ἀπεδίδου, εὐθέως ἐμπορίαν ἠσκοῦμεν καὶ οὐ θεοσέβειαν: ἐδοκοῦμεν γὰρ εἶναι δίκαιοι, οὐ τὸ εὐσεβές, ἀλλὰ τὸ κερδαλέον διώκοντες.
σε ὑγιαίνειν μετὰ τῶν σῶν πάντων, καὶ ἐγὼ αὐτὸς ἔρρωμαι. ἐξελθὼν ἀφʼ ὑμῶν πολλὰ ἐδίωξα θέλων καταλαβεῖν τὸ πλοῖόν μου ἵνα πέμψω ὑμῖν τὸ περὶ τῶν οὐετρανῶν, καὶ οὐ
ἔβαλόν μοι τὰ μὲν ἔρριπτον καὶ γὰρ ἄν τινας οἵτινες μήτε … ἐξ ὅσων ἐδίωξαν μήτε στρατοπεδάρχου μήτε ἑκατον… … ου κελεύσαντι … δι … … … χαρισθέντες ἔδησάν
τὴν τελευτὴν τοῦ … τρου ἀηδῶς ἔσχον. ἀλλὰ ἀνθρώπινον· καὶ γὰρ καὶ ἡμεῖς τοῦτο διώκομεν. πολλὰ δὲ καὶ τὸν Μάρκον παρεμυθησάμεθα λυπούμενον ἤτε διὰ τὴν ἐκείνου τελευτὴν ἤτε διὰ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
δικαιοσύνη (dikaiosunē) means righteousness or justice, derived from the word for just, δίκαιος. It encompasses conformity to divine will and the state of being acceptable to God. The New Testament uses it in various contexts, including teachings on living righteously and the concept of divine righteousness. Notably, it appears in verses like Matthew 5:6 and Romans 1:17.
δικαιοσύνη, -ης, ἡ
(< δίκαιος),
[in LXX chiefly for צֶדֶק, and cognates, Ge 15:6, al., rarely for חֶסֶד, Ge 19:19 ;]
the character of ὁ δίκαιος (q.v.)
δικαιοσύνη, -ης, 7), (δίκαιος) ; most frequently in Sept. for pr and ΠΡῚΝ, rarely for 10m]; the virtue or quality or state of one who is δίκαιος; 1. in the broad sense, the state of him who is such as he ought to be, righteousness (Germ. Rechtbeschaffenheit) ; the condition acceptable to God (Germ. Gottwohlgefdlligkeit); a. univ.: λόγος τῆς δικαιοσύνης (like λόγος τῆς καταλλαγῆς; A. τοῦ σταυροῦ), the doctrine concerning the way in which man may attain to a state approved of God, Heb. v. 13; βασιλεὺς δικαιοσύνης, the king who himself has the approbation of God, and who renders his subjects acceptable to God, Heb. vii. 2; οἵ. Bleek ad loc. b. integrity, virtue, purity of life, uprightness, correctness in thinking, feeling, and acting: Mt. iii. 15; v. 6, 10,20; vii 1 GL Τ ΤΥ WH; Acts xiii. 10; xxiv. 25; Ro. vi. 13, 16, 18-20 (opp. to ἁμαρτία, ἀνομία, and ἀκαθαρσία) ; Ro. viii. 10 (opp. to…
Read the full entry →δικαιοσύνη. So far as we have noticed, this word is rare in the papyri, though it occurs very frequently in the inscriptions. From the papyri we can quote P Rein ro®(B.c. 111), where it is used as a_name or title of Cleopatra: cf. Sy// 763 Ἴσιδι Δικαιοσύνηι with the editor’s note, BGU IV. 11384 (B.c. 19), in a cancelled line, ἐπὶ τὸ(ν) τῆς SuKarortyn(s) gov [χ]ρηματισίμόν), in a petition to an epistrategus. P Leid σύνη οὐκ ἀποκινῖται, οὗ al μοῦσαι ὑμνοῦσι τὸ ἔνδοξον (ὄνομα). In the magic P Lond 46:95 (iv/a.p.) (=I. p. 78) it is found in a hymn addressed to Hermes. In P Thead 23° (A.D. 342) a man petitions Flavius Abinnaeus with reference to his neighbour who has attacked his sheep ληστρικῷ τρόπ[ῳ] .. . παρὰ τὴν [δικα]ήιοσύνην, ‘after the manner of a brigand, contrary to justice.” From the inserr. it is sufficient to add OGJS 33945 (c. B.C. 120) διὰ τὴν τῶν ἀνδρῶν δικαιοσύνην τε καὶ…
Read the full entry →δικαιοσύνη (dikaiosunē) — righteousness.
δῐκαι-οσύνη, ἡ,
righteousness, justice, [LXX+6th c.BC+]; δ. δικαστική legal justice, [Refs 4th c.BC+]; opposed to ἐπιείκεια, [Refs]
2. fulfilment of the Law, [LXX+NT]
II. justice, the business of a judge, [Refs 5th c.BC+]
III. Δ., personified, [Refs]
IV. [Refs 4th c.BC+] name for four, [Refs]
V. δικαιοσύνη· ἡ χοῖνιξ, μυστικῶς, [Refs 5th c.AD+]
δικαιοσύνη
dikaiosune
from 1342; equity (of character or act); specially (Christian)
justification:--righteousness.
see GREEK for 1342
δικαιοσύνη, ης, ἡ
n.f.
justice, justness, righteousness
δικαιοσύνη dikaiosynē 92x
fair and equitable dealing, justice, Acts 17:31; Heb. 11:33; Rom. 9:28; integrity, virtue, Lk. 1:75; Eph. 5:9; in NT generosity, alms, 2 Cor. 9:10, v.r.; Mt. 6:1; piety, godliness, Rom. 6:13; investiture with the attribute of righteousness, acceptance as righteous, justification, Rom. 4:11; 10:4, et al. freq.; a provision or mean for justification, Read the full entry →
δικαιοσύνη δι^καιοσύνη, ἡ, ndi^kaiosun h_hs stem_acc fem ndi^kaioth s_tos fem Xen. Plat. from δίκαιος righteousness, justice, Theogn., Hdt., Xen., Plat. etc.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
94 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 91 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 178 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.
πρὸς δὲ τούτοις οὐδ’ ἐκεῖνο ἀγνοητέον, ὅτι πρῶτος ἀριθμῶν ὁ τέτταρα τετράγωνός ἐστιν ἰσάκις ἴσος, μέτρον δικαιοσύνης καὶ ἰσότητος, καὶ ὅτι μόνος ἐκ τῶν αὐτῶν καὶ συνθέσει καὶ δυνάμει πέφυκε γεννᾶσθαι, συνθέσει μὲν ἐκ δυοῖν καὶ δυοῖν, δυνάμει δὲ…
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
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’…
βασιλευόντων Κλεοπάτρας θεᾶς Εὐεργέτιδος τῆς καὶ Φιλομήτορος Δικαιοσύνης Νικηφόρου καὶ Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος ἔτους ιγ τοῦ καὶ ι, ἱερατευούσης
χαίρειν … … Μητροδώρου βιβλί Ἐπικούρου περὶ δικαιοσύνης α … … ἀρίστων ὑπὲρ τῆς ἡδονῆς … γου … … τὸ γὰρ β
α … … ἕτερον χαλκοῦν, καὶ ζῳδαρίδια, καὶ θυμιατήρια … … χαλκᾶ, καὶ Δικαιοσύνη, καὶ μασθός, ἀμφότερα χαλκᾶ, καὶ λαβίδια παρʼ … … ἡμεῖν χαλκᾶ … · καὶ
The Greek word εὐσέβεια (i.e., *eusebeia*) means piety or reverence, particularly towards God and parents. It encompasses a range of meanings related to godliness and religious devotion, appearing in various New Testament passages such as Acts 3:12 and 1 Timothy 2:2. The term is derived from the root word εὐσεβής and is used in both secular and religious contexts.
εὐ-σέβεια, -ας, ἡ
(< εὐσεβής, q.v.),
[in LXX: Pr 1:7, Is 33:6 (יִרְאָה), Pr 13:11 (aliter in Heb.), Is 11:2 (יְהֹוָה יִרְאָה), I Es 1:23, Wi 10:12, Si 49:3, and very freq. in IV Mac ;]
piety, reverence (towards parents and others).
εὐσέβεια, -as, ἡ, (εὐσεβής), reverence, respect; in the Bible everywhere piety towards God, godliness: Acts iii. 12; 1 Tim. ii. 2; iv. 7, 8; vi. 5sq. 11; 2 Tim. iii.5; 2 Pet. i. 8, 6 sq.; ἡ κατ᾽ εὐσέβειαν διδασκαλία, the doctrine that promotes godliness, 1 Tim. vi. 3 [see κατά, II. 3 d.]; ἡ ἀλήθεια ἡ κατ᾽ εὐσέβειαν, the truth that leads to godliness, Tit. i. 1; τὸ μυστήριον τῆς εὐσεβείας, the mystery which is held by godliness and nourishes it, 1 Tim. iii. 16; in plur., aims and acts of godliness, 2 Pet. iii. 11; ef. Pfleiderer, Paulinism. p. 477 sq. [Eng. trans. ii. 209 sq. ]. (Aeschyl., Soph., Xen., Plat., sqq.; often in Joseph. ; Sept. Prov. i. 7; xiii. 11; Is. xi. 2; Sap.x.12; often in 4 Mace.; πρὸς τὸν θεόν, Joseph. antt. 18, 5, 2; [περὶ τὸ θεῖον) c. Ap. 1, 22, 25 εἰς θεοὺς καὶ γονέας, Plat. rep. 10 p- 615c¢.) [Cf. Schmidt ch.…
Read the full entry →εὐσέβεια. As emphasizing the place of this word and its cognates in religious phraseology, see P Par 291° (B.c. 161-0) δι’ ἣν ἔχετε πρὸς Td θεῖον εὐσέβειαν, and the payments made ἐξ ev[oeB (elas) to the temple of Socnopaeus in P Tebt 11. 2984 (A.D. 107-8): cf. P Leid Wx%i-2! (ii/iii A.D.) οὕτω τούτῳ (sc. τῷ θεῴ) πάντοτε θυσίαζε, καὶ τὰς εὐσέβιας πρόσφερε. The word = “ loyalty ” occurs in the copy of a letter of date A.D. 46 in which the Emperor Claudius thanks an athletic club for a golden crown sent to him on the occasion of his victorious campaign in Britain—éml τῇ κατὰ Βρεταννῶν νεικῇ χρυσοῦν σ[τέϊφανον ἡδέως ἔλαβον σύμβολον περιέχοντα τῆς ὑμετέρας πρός με εὐσεβείας (P Lond 117815 -- ΤΙ]. p. 216, Selections, p. 99): cf. BGU I. 326? (ii/A.D.) τῇ φρόντιδι καὶ εὐσεβείᾳ τῶν [κἸληρονόμων pov, and CP Herm I. 521" (A.D. 266-7) (= Chrest. I. p. 57) κατὰ τὴν ἔμφυτον αὐτοῦ πρὸς το[ὺς ὑπ]ηκόους…
Read the full entry →εὐσέβεια (eusebeia) — piety.
εὐσέβεια, ἡ
(compare εὐσεβία), reverence towards the gods or parents, piety or filial respect, εὐ. εἰς θεοὺς καὶ γονέας [Refs 5th c.BC+]; εὐ. Ζηνός towards him, [Refs 5th c.BC+]; εὐ. πρός, περὶ τοὺς θεούς, [Refs 5th c.BC+]; ἡ πρὸς τὸ θεῖον εὐ. [Refs 1st c.BC+]; τὴν εὐ. τῶν πραχθέντων [Refs 5th c.BC+]: plural, acts of piety, [Refs 4th c.BC+]
2. loyalty, ἡ ὑμετέρα πρός με εὐ. [Refs]; ἡ εἴς με εὔνοια καὶ εὐ. [Refs]
3. = Latin [Refs 2nd c.AD+]
4. credit or character for piety, εὐσέβειαν οἴσῃ [Refs 5th c.BC+]
εὐσέβεια
eusebeia
from 2152; piety; specially, the gospel scheme:--godliness, holiness.
see GREEK for 2152
εὐσέβεια, ας, ἡ
n.f.
piety, godliness
εὐσέβεια eusebeia 15x
reverential feeling; piety, devotion, godliness, Acts 3:12; 1 Tim. 2:2; 4:7, 8; religion, the Christian religion, 1 Tim. 3:16
εὐσέβεια reverence towards the gods, piety, religion, Trag.; εὐς. Ζηνός towards him, Soph.; πρὸς εὐσέβειαν ῀ εὐσεβῶς, id. Soph.:—also, like Lat. pietas, reverence towards parents, filial respect, Plat.
credit or character for piety, Soph.
from εὐσεβής
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
Godliness
The whole of practical piety (1 Tim. 4:8; 2 Pet. 1:6). “It supposes knowledge, veneration, affection, dependence, submission, gratitude, and obedience.” In 1 Tim. 3:16 it denotes the substance of revealed religion.
→ See HOLINESS
→ See RIGHTEOUSNESS
15 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 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὃν οἱ φάσκοντες ὡς ἔστιν ἀγένητος λελήθασι τὸ ὠφελιμώτατον καὶ ἀναγκαιότατον τῶν εἰς εὐσέβειαν ὑποτεμνόμενοι τὴν πρόνοιαν.
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…
τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν;
πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. ἠγόρακά σοι τὰς ἐλαίας. αἰτοῦσι πανταχόθεν εἰς τὴν εὐσέβειαν τοῦ ναοῦ Σούχου, πάντας ἀνθρώπους, καὶ Ῥωμαίους καὶ Ἀλεξανδρεῖς καὶ κατοικοῦντας ἐν τῶι Ἀρσινοΐτηι.
1 τῶν κατʼ εὐσέβειαν διδομένων ἀπὸ … πυροῦ ἀρτάβαι λ ἐν Γυναικῶν Νήσῳ λεγομένῃ πυροῦ ἀρτάβαι λ γίνονται
Μεναρῆτι θεῷ μεγίστῳ διʼ Εἱερακίωνος υἱοῦ Ἰσαροῦτος εὐσεβείας χάριν ἐτῶν γ Παχὼν α … .
πίστις (pistis) is a feminine noun meaning faith, belief, or trust, derived from the verb πείθω (to persuade). It encompasses a range of meanings, primarily focusing on religious faith in God or Christ, and includes concepts of fidelity and assurance. In the New Testament, it appears in various contexts, often linked to salvation and the Christian faith, as seen in verses like Matthew 8:10 and Romans 1:8.
πίστις, -εως, ἡ
(< πείθω),
[in LXX chiefly for אֱמוּנָה;]
πίστις, -ews, 9, (πείθω [q-v-]), fr. [Hes., Theogn., Pind. ], Aeschyl., Hdt. down; Sept. for 93308, several times for Ax and IDR; faith; i.e. 1. conviction of the truth of anything, belief, (Plat., Polyb., Joseph., Plut.; θαυμάσια καὶ μείζω πίστεως, Diod. 1, 86); in the N. T. of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and conjoined with τὸς: Heb. xi. 1 (where πίστις is called ἐλπιζομένων trdcraces, πραγμάτων ἔλεγχος οὐ βλεπομένων) ; Opp. to εἶδος, 2 Co. vy. 7; joined with ἀγάπη and ἐλπίς, 1 Co. xiii. 13. a. when it relates to God, πίστις is the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ: Heb. xi. 6; xii. 2; xiii. 7; πίστις ἐπὶ θεόν, Heb. vi. 1; ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, by which ye…
Read the full entry →πίστις. In accordance with its common NT usage, πίστις is used of ‘faith,’’ ‘‘ confidence” in a person in such passages as P Strass I. 4138 (c. A.D. 250), when in a legal process a witness is charged—as πρεσβύτης Kal πίστεως ἄξιος εἰπὲ ἃ οἶδας ἐν τῷ πρά[γματ]ι, and P Oxy XIV. τό27} (a.D. 342) διὰ τὴν περὶ ἡμᾶς μετριότητα καὶ πίστις (/. πίστιν), ‘owing to your clemency to us and confidence in us’’ (Edd.). In P Lond 233! (a.D. 345) (ΞΞ 11. p. 273, Chrest. I. p. 68) the editor translates τῇ σῇ πίστ(ε)ν as apparently = ‘‘at your discretion” or ‘“‘on your own credit.” P Tebt II. 418% (iii/A.D.) shows 5. ἀπολάβῃς παρ᾽ ἐμοῦ καλῇ πίστει, “‘receive it back from me in good faith’’ (Edd.): cf. P Oxy 1. 711: 11. (a.p. 303) νομίζουσα τούτους τὴν καλήν μοι πίστειν ἀποσώζειν, ‘thinking that they would preserve my good name” (Edd.). With the conjunction of πίστις and ἀλήθεια in τ Tim 27 cf. P Oxy I.…
Read the full entry →πίστις (pistis) — faith.
πίστις, ἡ,
genitive εως, Ionic dialect ιος [Refs 5th c.BC+]; dative πίστει, Ionic dialect πίστῑ [Refs 5th c.BC+]: (πείθομαι):—trust in others, faith, first in [Refs 8th c.BC+]: generally, persuasion of a thing, confidence, assurance, [Refs 5th c.BC+]; ἡ βεβαιοτάτη π., ἀταραξία καὶ π. βέβαιος, [Refs 4th c.BC+]; σωφροσύνης π. ἔχειν περί τινος to be persuaded of his probity, [Refs 4th c.BC+]
2. in subjective sense, good faith, trustworthiness, honesty, [Refs 6th c.BC+]
2. b of things, credence, credit, τὰν π. σμικρὰν παρ᾽ ἔμοιγ᾽ ἔχει [Refs 5th c.BC+]
2. c καλῇ π., = Latin bona fide, [Refs 2nd c.AD+]; αἱ κατὰ πίστιν γεινόμεναι κληρονομίαι, = Latin hereditates fideicommissariae, [Refs]
πίστις
pistis
from 3982; persuasion, i.e. credence; moral conviction (of religious
truth, or the truthfulness of God or a religious teacher), especially
reliance upon Christ for salvation; abstractly, constancy in such
profession; by extension, the system of religious (Gospel) truth
itself:--assurance, belief, believe, faith, fidelity.
see GREEK for 3982
πίστις, εως, ἡ
n.f.
faith, belief, trust
πίστις pistis 243x
faith, belief, firm persuasion, 2 Cor. 5:7; Heb. 11:1; assurance, firm conviction, Rom. 14:23; ground of belief, guarantee, assurance, Acts 17:31; good faith, honesty, integrity, Mt. 23:23; Gal. 5:22; Tit. 2:10; faithfulness, truthfulness, Rom. 3:3; in NT faith in God and Christ, Mt. 8:10; Acts 3:16, et al. freq.; ἡ πίστις, the…
Read the full entry →πίστις πίστις, ιος, ἡ, πείθομαι trust in others, faith, Lat. fides, fiducia, Hes., Theogn., attic; c. gen. pers. faith or belief in one, Eur.:— generally, persuasion of a thing, confidence, assurance, Pind., attic
good faith, trustworthiness, faithfulness, honesty, Lat. fides, Theogn., Hdt., attic
in a commercial sense, credit, trust, πίστις τοσούτων χρημάτων ἐστί μοι παρά τινι I have credit for so much money with him, Dem.; εἰς πίστιν διδόναι τί τινι id. Dem.
in Theol. faith, belief, as opp. to sight and knowledge, NTest.
that which gives confidence: hence,
an assurance, pledge of good faith, warrant, guarantee, Soph., Eur.; πίστιν καὶ ὅρκια ποιεῖσθαι to make a treaty by exchange of assurances and oaths, Hdt.; οὔτε π. οὔθ᾽ ὅρκος μένει Ar.; πίστιν διδόναι to give assurances, Hdt.; διδόναι καὶ λαμβάνειν to…
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
fath:
1. Etymology
2. Meaning: a Divergency
3. Faith in the Sense of Creed
4. A Leading Passage Explained
5. Remarks
6. Conclusion
In the Old Testament (the King James Version) the word occurs only twice: De 32:20 ('emun); Hab 2:4 ('emunah). In the latter the Revised Version (British and American) places in the margin the alternative rendering, "faithfulness." In the New Testament it is of very frequent occurrence, always representing pistis, with one exception in the King James Version (not the Revised Version (British and American)), Heb 10:23, where it represents elpis, "hope."
1. Etymology:
The history of the English word is rather interesting than important; use and contexts, alike for it and its Hebrew and Greek parallels, are…
Faith
Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.
Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding.…
The assent of the understanding to any truth. Religious faith is assent to the truth of divine revelation and of the events and doctrines contained in it. This may be merely historical, without producing any effect on our lives and conversation; and it is then a dead faith, such as even the devils have. But a living or saving faith not only believes the great doctrines of religion as true, but embraces them with the heart and affections; and is thus the source of sincere obedience to the divine will, exhibited in the life and conversation. Faith in Christ is a grace wrought in the heart by the Holy Spirit, whereby we receive Christ as our Savior, our Prophet, Priest, and King, and love and obey him as such. This living faith in Christ is the means of salvation-not meritoriously, but instrumentally. Without it there can be no forgiveness of sins, and no holiness of life; and they who are…
→ General scriptures concerning 2Sa 22:31; Ps 2:12; 5:11; 7:1; 9:9,10; 18:30; 32:10; 33:18,19; 34:1-8,22; 36:7; 40:4; 64:10; 78:5-7; 84:5,12; 112:5,7,8; 118:8,9; 125:1; 147:11; Pr 3:5; 14:26; 22:19; 28:25; 29:25; 30:5; Isa 10:20; 14:32; 26:3; 30:15; 57:13; Jer 17:7,8; 39:18; Na 1:7; Mt 9:22; 21:21,22; Mr 9:23,24; 11:23,24; Lu 7:50; 8:48-50; 17:5; 18:8; Joh…
242 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 243 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 24 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 μέγεθος τῆς περὶ τὸν ἥλιον δυνάμεως καὶ ἀρχῆς ἐμφανεστάτην πίστιν ἔχει τὴν λεχθεῖσαν ἤδη·
τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ·
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’…
Σισόιν τὸν τέκτονα ἀποτεῖσαι καὶ πέμψεις εἰς Χαλῶθιν ἐάν τινα εὕρῃς κατὰ παρόντας ἔχοντα πίστιν πολλήν, πέμψεις δὲ τὰ πρὸς τὴν ρο … … πρὸ ἡμερῶν τριῶν … ες.
ὁμολογῶν Ἑρμᾶς ἀποδοῦναι τὸ προκίμενον ἀργύριον ἀποδότω σὺν καὶ τῶι προκιμένωι ἀργυρίῳ … τῆς πίστεως περὶ αὐτὴν τὴν Ταπεκῦσιν οὔσης. ὑπογραφεὺς τῆς Ταπεκύσιος καὶ τοῦ αὐτῆς κυρίου Ἀμμώνιος Διοσκύρου
δούλην Ἀθηνάριον ταύτην τοιαύτην ἀναπόρριφον πλὴν ἐπαφῆς καὶ ἱερᾶς νόσου τῆι ἰδίᾳ αὐτοῦ Οὐαλερίου πίστει ἧς ἐὰν εὕρῃ τιμῆς τοῖς προσελευσομένοις ἀγορασταῖς, τῆς βεβαιώσεως πάσῃ βεβαιώσει ἐξακολουθούσης τῇ Ἡρακλείᾳ,
The Greek word ἀγάπη (i.e., *agape*) means love, particularly the spiritual love between God and humanity, as well as among individuals. It is often associated with goodwill and esteem, distinguishing it from other forms of love like friendship or romantic love. In the New Testament, it appears frequently in the context of Christian teachings on love, such as in John 13:35 and Romans 5:8. The plural form refers to communal love feasts.
† ἀγάπη, -ης, ἡ
[in LXX for אַהֲבָה, which is also rendered by ἀγάπησις and φιλία;]
love, goodwill, esteem. Outside of bibl. and eccl. books, there is no clear instance (with Deiss., LAE, 18:4, 70:2, cf. the same writer in Constr. Quar., ii, 4; and with MM, VGT, s.v., cf. Dr. Moulton in Exp. Times, xxvi, 3, 139). In NT, like ἀγαπάω, -ῶ,
Of men's love:
to one another, Jo 13:35;
to God, I Jo 2:5.
Of divine love;
God's love: to men, Ro 5:8; to Christ, Jo 17:26;
Christ's love to men: Ro 8:35.
In pl., love feasts: Ju 12 (DB, iii, 157).
SYN.: φιλία. ἀ., signifying properly (v.s. ἀγαπάω) love which chooses its object, is taken over from LXX, where its connotation is more general, into NT, and there used exclusively to express that spiritual bond of love…
ἀγάπη, -ἧς, ἡ, ἃ purely bibl. and eccl. word (for Wyttenbach, following Reiske’s conjecture, long ago restored ἀγαπήσων in place of ἀγάπης, ὧν in Plut. sympos. quaestt. 7, 6, 3 [vol. viii. p. 835 ed. Reiske]). Prof. auth. fr. [Aristot.], Plut. on used ἀγάπησις. “The Sept. use ἀγάπη for 138, Cant. ii. 4, 5, 7; iii. 5, 10; v. 8; vii. 6; viii. 4,6, 7; [It is noticeable that the word first makes its appearance as a current term in the Song of Sol.;—certainly no undesigned evidence respecting the idea which the Alex. translators had of the love in this Song” (Zezschwitz, Profangraec. u. bibl. Sprachgeist, p. 63)]; Jer. ii. 2; Eccl. ix. 1,6; [2 S. xiii. 15]. It occurs besides in Sap. iii. 9; vi. 19. In Philo and Joseph. I do not remember to have met with it. Nor is it found in the N. T. in Acts, Mk., or Jas.; it occurs only once in Mt. and Lk., twice in Heb. and Rey., but frequently in the…
Read the full entry →ἀγαπη use in connexion with Ptolemy on the Rosetta stone, OG/S got (B.C. 196) ἠγαπημένου ὑπὸ τοῦ POa. Cf. a Munich papyrus in Chrest. I. 1091" (end of iii/B.c.), where Wilcken restores [Πτολεμαῖ]ος αἰωνόβιος ἠγα[πημένος ὑπὸ τῆς Ισιδος]. It may be noted that in Mk 10% Field (Λίοζες, Pp. 34) suggests the translation ‘‘caressed” for ἠγάπησεν, comparing Plut. Peric/. 1: ξένους τινὰς ἐν ἹΡώμῃ πλουσίους, κυνῶν τέκνα καὶ πιθήκων ἐν τοῖς κόλποις περιφέροντας καὶ ἀγαπῶντας (fondling) ἰδὼν ὁ Καῖσαρ. .. ἠρώτησεν εἰ παιδία παρ᾽ αὐτοῖς οὐ τίκτουσιν αἱ γυναῖκες. Β. L. Gildersleeve (Justin Martyr, p. 135) suggests that ‘the larger use of [ἀγαπᾶν] in Christian writers is perhaps due to an avoidance of φιλεῖν in the sense of ‘kissing.”” He says Xenophon made the two words absolute synonyms, comparing MZemorahsilia ii. 7. 9 with 12; while he deprecates refinements in Jn 2111", since ‘the Evangelist…
Read the full entry →ἀγάπη (agapē) — love.
ἀγάπ-η, ἡ,
love, [LXX+2nd c.BC+] O; of the love of husband and wife, [Refs 2nd c.AD+]
2. especially love of God for man and of man for God, [LXX+1st c.AD+]:—also brotherly love, charity, [NT]
II. in plural, love-feast, [NT]
III. alms, charity, [Refs 4th c.AD+]
IV. ἀγάπη θεῶν, title of Isis, [Refs 2nd c.AD+]
ἀγάπη
agape
from 25; love, i.e. affection or benevolence; specially (plural) a
love-feast:--(feast of) charity(-ably), dear, love.
see GREEK for 25
ἀγάπη, ης, ἡ
n.f.
love
ἀγάπη agapē 116x
love, generosity, kindly concern, devotedness; pl. love-feasts, Jude 12
ἀγάπη Deriv. uncertain. love: esp. brotherly love, charity; the love of God for man and of man for God, NTest.
in pl. a love-feast, id. NTest.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
114 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 116 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.
παρό μοι δοκεῖ τοῖς προειρημένοις δυσὶ κεφαλαίοις, τῷ τε „ὡς ἄνθρωπος“ καὶ τῷ „οὐχ ὡς ἄνθρωπος ὁ θεὸς“ ἕτερα δύο συνυφῆναι ἀκόλουθα καὶ συγγενῆ, φόβον τε καὶ ἀγάπην·
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’…
τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν, τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν θεὸν ὁσίως…
πᾶσι τοῖς ἀδελφοῖς ἐν κυρίῳ βοηθεῖν, καὶ ταύταις ἀγομέναις πρὸς τὸν ἐπίτροπον ἐπιδώσεις τὴν ἀγάπην σου, διʼ ὧν ἐὰν παράσχῃ αὐταῖς. ἐρρῶσθαί σε εὔχομαι ἐν κυρίῳ.
ἐν Διὸς Πόλει, ἵνα οὖν μαρτυρήσῃ ἡμῖν τὰ τῆς ἐν θεῷ σου ἀγάπης. προσαγόρευε ἐν κυρίῳ τὴν ποθεινοτάτην ἡμῶν θυγατέρα Μαρκιανὴν μετὰ καὶ ὅλων τῶν ἐν τῷ
ὅτι ἡμάρτησα καὶ ἐπαρῳνήθην ἐν τῇ νυκτὶ ὅτι τοὺς ἀδελφοὺς ὕβρισα. ἐποίησεν δὲ καὶ ἀγάπην ἐν ἐκείνῃ τῇ ᾑμέρᾳ Ἑλλην ὢν διὰ τὸ ἁμάρτημα ὃ ἐποίησεν.
ὑπομονή is derived from ὑπομένω and means endurance or steadfastness. It encompasses patient waiting and the ability to withstand trials, often referenced in the New Testament, including in Luke and Romans. The lexicons note its use in both positive and negative contexts, with some suggesting a distinction between it and similar terms like μακροθυμία, though this distinction is debated.
BETWEEN μακροθυμία and ὑπομονή, which occur together at Col. i. 11, and in the same context 2 Cor. vi. 4,6 ; 2 Tim. iii. 10; Jam. v. 10, 11 (cf. Clement of Rome, 64 ; Ignatius, Hphes. 8), Chrysostom draws the following distinction ; that a man paxpoθυμεῖ, who having power to revenge himself, yet refrains from the exercise of this power ; while he ὑπομένει, who having no choice but to bear, and only the alternative of a patient or impatient bearing, has grace to choose theformer. Thus the faithful, he concludes, would commonly be called to exercise the former grace among themselves (1 Cor. vi. 7), the latter in their commerce with those that were without: μακροθυμίαν πρὸς ἀλλήλους, ὑπομονὴν πρὸς τοὺς ἔξω" μακροθυμεῖ γάρ τις πρὸς ἐκείνους οὺς δυνατὸν καὶ ἀμύνασθαι, ὑπομένει δὲ ods οὐ δύναται ἀμύνασθαι. This distinction, however, will not endure a closer examination ; for see decisively…
Read the full entry →ὑπο-μονή, -ῆς, ἡ
(ὑπομένω)
[in LXX for מִקְוֶה and cogn. forms; freq. in IV Mac ;]
a remaining behind (Arist.).
ὑπο-μονή, -7s, ἡ, (ὑπομένω) ; 1. steadfastness, constancy, endurance, (Vulg. in 1 Th. i. 3 sustinentia, in Jas. v. 11 sufferentia); in the N. T. the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings: Lk. viii. 15; xxi. 19; Ro. v. 3 sq.; xv. 4 βα.; 2 Co. vi. 4; xii. 12; Col. i. 11; 2 Th.i.4; 1 Tim. vi. 11; 2 Tim. iii.10; Tit. ii. 2; Heb. x. 36; Jas. i. 3sq.; v.11; 2 Pet.i.6; Rev. ii. 2 sq. 19; xiii. 10; xiv. 12, (ef. 4 Mace. i. 11; ix. 8, 30; xv. 30 (27); xvii. 4, 12, 23); with agen. of the thing persevered in [W. § 30, 1 fin.]: τοῦ ἔργου ἀγαθοῦ, Ro. ii. 7; τῆς ἐλπίδος, 1 Th. i. 3 [ef. B. 155 (136)]; δὲ ὑπομονῆς, [with patience (cf. W. § 51, 1b.) 1. 6.1 patiently and steadfastly, Ro. viii. 25; Heb. xii. 1. 2. a patient, steadfast waiting for; [8]. question this sense in the New Test., and…
Read the full entry →ὑπομονή, τ ρξαάίαξε endurance,” denoting ‘‘an inward feeling, as well as outward conduct, but directed only towards aggression” (Hort ad Rev 25: cf. also Lightfoot /Vofes, p. 11, and Ropes 700 ad Jas 1%). Hence in late Jewish literature the word is frequently applied to the virtue shewn by martyrs, e.g. 4 Macc 11} θαυμασθέντες . . . ἐπὶ τῇ ἀνδρίᾳ καὶ τῇ ὑπομονῇ : cf Pss. Sol. ii. 40 ὅτι χρηστὸς 6 κύριος τοῖς ἐπικαλουμένοις αὐτὸν ἐν ὑπομονῇ. In Zest. χἕΐ. ῥαΐγ. Jos. x. I ὁρᾶτε. .. πόσα κατεργάζεται ἡ ὑπομονή, the reference is to resistance to the wiles of the Egyptian woman.
ὑπομονή (hupomonē) — perseverance.
ὑπομονή, ἡ,
remaining behind, [Refs 4th c.BC+]
II. endurance, τῶν ἀκουσίων πόνων [Refs 5th c.BC+]; [θανάτου] [Refs 1st c.AD+]; ἡ τῆς μαχαίρας ὑ. τῶν πληγῶν the sword's power to sustain blows, [Refs 2nd c.BC+]
II.2. in bad sense, obstinacy, [Refs 2nd c.BC+]
II.3. of plants, power to endure, [Refs 4th c.BC+]
III. enduring to do, αἰσχρῶν ἔργων [Refs]
ὑπομονή
hupomone
from 5278; cheerful (or hopeful) endurance, constancy:--enduring,
patience, patient continuance (waiting).
see GREEK for 5278
ὑπομονή, ῆς, ἡ
n.f.
endurance, steadfastness
ὑπομονή hypomonē 32x
patient endurance, 2 Cor. 12:12; Col. 1:11; patient awaiting, Lk. 21:19; a patient frame of mind, patience, Rom. 5:3, 4; 15:4, 5; Jas. 1:3; perseverance, Rom. 2:7; endurance in adherence to an object, 1 Thess. 1:3; 2 Thess. 3:5; Rev. 1:9; ἐν ὑπομονῇ and δι’ ὑπομονῆς, constantly, perseveringly, Lk. 8:15; Read the full entry →
ὑπομονή ὑπομονή, ἡ, ὑπομένω a remaining behind, Arist.
a holding out, patient endurance, id. Arist.:— the enduring to do, αἰσχρῶν ἔργων Theophr.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
→ See PERSEVERANCE
32 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 32 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 4 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.
τλῆναι γὰρ ἔδει καὶ ἀντιτάξασθαι καὶ ἀντερείσασθαι γνώμην ὀχυρωσάμενον καὶ ἀναφραξάμενον τῇ ἑαυτοῦ καρτερίᾳ καὶ ὑπομονῇ, δυνατωτάταις ἀρεταῖς.
οὐδενὸς γὰρ ὅλως ὑστέρουν, ἀλλὰ καὶ πρὸς ἔργα χειρῶν καὶ πόνων ὑπομονὴν ἦσαν εὔψυχοι καὶ δεινοὶ συνιέναι.
τῆς οὖν πίστεως ἡμῶν εἰσιν βοηθοὶ φόβος καὶ ὑπομονή, τὰ δὲ συμμαχοῦντα ἡμῖν μακροθυμία καὶ ἐγκράτεια:
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
jen'-t'-l-nes (`anah; epieikeia, chrestotes): In 2Sa 22:36 `anah, "to bend low," "to condescend," is translated "gentleness," "Thy gentleness hath made me great," the Revised Version, margin "or condescension"; so also Ps 18:35, where the word is `anwah "humility," "gentleness," or "condescension." In the New Testament epieikeia ("fairness," "moderation," in Ac 24:4 translated "clemency") is in 2Co 10:1 translated "gentleness," "the meekness and gentleness of Christ" (2 Macc 2:22 "favour," the Revised Version (British and American) "forbearance"); chrestotes, "kindness," "usefulness," is translated "gentleness" in Ga…
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.