1 Timothy 6:6 — Word Study
N1904Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας.
BSAIseimi▸ howeverde gainporismos [profit, benefit] greatmegas [large, intense] <the>ho godlinesseusebeia [true faith, piety] withmeta contentment.autarkeia [self-sufficiency, being satisfied]
| Greek | English | Parsing |
|---|---|---|
| Ἔστιν | Is | Verb, present, active |
| δὲ | however | Conjunction |
| πορισμὸς | gain | Noun, nominative, singular |
| μέγας | great | Adjective, nominative, singular |
| ἡ | <the> | Article, nominative, singular |
| εὐσέβεια | godliness | Noun, nominative, singular |
| μετὰ | with | Preposition |
| αὐταρκείας. | contentment. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Of course, godliness with contentment is great gain. |
| KJV | But godliness with contentment is great gain. |
| ASV | But godliness with contentment is great gain: |
| YLT | but it is great gain — the piety with contentment; |
| WEB | But godliness with contentment is great gain. |
| BBE | But true faith, with peace of mind, is of great profit: |
Where they part company is πορισμὸς — see How Translations Differ.
The sentence is straightforward, presenting a clear assertion about the relationship between godliness, contentment, and gain.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπορισμός
verbεἰμί
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 6:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions on Godliness and Contentmentgenerated
1 Timothy 6:6 emphasizes the value of godliness when paired with contentment, contrasting it with the misguided view that sees piety as a means to financial gain. Paul reminds Timothy that true wealth lies not in material possessions but in a godly life that is satisfied with what one has. This teaching resonates with the broader biblical principle found in Philippians 4:11, where Paul speaks of learning to be content in all circumstances.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 4:8 | For physical exercise is of limited value, but godliness is valuable in every way, holding promise for the present life and for the one to come. |
| 2 | Psalm 37:16 | Better is the little of the righteous than the abundance of many who are wicked. |
| 3 | Psalm 84:11 | For the LORD God is a sun and a shield; the LORD gives grace and glory; He withholds no good thing from those who walk with integrity. |
| 4 | Proverbs 3:13–18 | Blessed is the man who finds wisdom, the man who acquires understanding, |
| 5 | Proverbs 8:18–21 | With me are riches and honor, enduring wealth and righteousness. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — πορισμὸς, porismosgenerated
The noun πορισμὸς is derived from the verb πορίζω, meaning to provide or procure. It refers specifically to the act of gaining something, particularly in a financial sense, as seen in 1 Timothy 6:5.
In this verse, it is used in the nominative singular masculine form, indicating that the subject of gain is being discussed. Paul asserts that the combination of godliness and contentment leads to true gain, contrasting with the false notion that piety is merely a means to wealth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The wording in the Berean Standard Bible is reflected in several translations. The BSB uses gain, which is also found in the KJV, ASV, and WEB.
However, some translations offer alternatives; for instance, the BBE uses profit in place of gain, and the DBY and YLT use piety instead of godliness.
Sentence Structuregenerated
The main verb in the verse is ἔστιν, is, which serves as the linking verb connecting the subject and predicate. The structure includes a noun phrase that defines what is being discussed: godliness with contentment.
The composition of the sentence shows a clear relationship between the elements: the noun phrases are structured to highlight the importance of both godliness and contentment as essential to understanding true gain.
Septuagint Backgroundgenerated
εὐσέβεια appears in the Septuagint, often translating the Hebrew word for piety or reverence, such as in Psalm 37:26. This connection underscores the continuity of the concept of godliness from the Old Testament to the New.
The term πορισμὸς does not have a direct equivalent in the Septuagint but relates to the broader themes of provision and livelihood found throughout the texts.
In plain words — the whole versegenerated
1 Timothy 6:6 teaches that a life of godliness, when paired with contentment, results in true gain. This means that being satisfied with what we have, rather than seeking wealth, leads to greater benefit.
Frequently Asked Questionsgenerated
It means that living a life devoted to God, while being satisfied with what you have, is more valuable than material wealth.
You can practice contentment by focusing on gratitude for what you have and recognizing that true fulfillment does not come from possessions.
Paul emphasizes both because they work together to create a fulfilling life that is not dependent on external circumstances.
Examples include Paul in Philippians 4:11, where he speaks of being content in all situations, and Jesus in Matthew 6:25, where He teaches not to worry about material needs.
Reflection Questionsgenerated
- In what areas of my life do I struggle with contentment?
- How can I cultivate godliness in my daily routine?
- What steps can I take to focus more on spiritual gain rather than material gain?
- How does understanding the relationship between godliness and contentment change my perspective on wealth?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights on this verse, discussing its implications for understanding true gain in the Christian life.
It disturbs some that this mortality is common to us with others; and yet what is there in this world which is not common to us with others, so long as this flesh of ours still remains, according to the law of our first birth,Early Church Fathers on 1 Timothy 6 →
Having said, "They think that godliness is a means of gain," he adds: "But godliness with contentment is great gain," not when it possesses wealth, but when it has it not.Early Church Fathers on 1 Timothy 6 →
He, then, is happy who has everything he wants but does not want what is not proper.… But, when men have attained that welfare for themselves and for those whom they love,Early Church Fathers on 1 Timothy 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 6:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut godliness with contentment is great gain. By "godliness" is not meant any particular grace, but all the graces of the Spirit of God; as faith, hope, love, fear, c.
Read John Gill on 1 Timothy 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut godliness with contentment is great gain. But. Though they err, there is a sense in which 'piety is' not merely gain, but "great gain:" not the gaining which they pursue, which makes men
Read Robert Jamieson on 1 Timothy 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGodliness, the exercise of a true faith in Christ, conjoined with a holy life, is a good revenue of itself, having in it autarkeiav, a self-sufficiency. He doth not here suppose that godliness can be separated from a contented frame of spirit with that lot which God hath chosen for us, for that cannot be; but as being always attended with a contentation of mind, in which alone lieth true riches, for such men never want enough. A good man, Solomon saith, is satisfied from himself, ; for which reason alone godliness is porismov megav, a great annual revenue.
Read Matthew Poole on 1 Timothy 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments6 But godliness with contentment is great gain. Ver. 6. But godliness with contentment] True piety hath true plenty, and is never without a well contenting sufficiency, a full self-sufficiency. The wicked in the fulness of his sufficiency is in straits, Job 20:22. Contrariwise the godly in the fulness of their straits are in an all sufficiency.
Read John Trapp on 1 Timothy 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) But godliness with contentment is great gain.—Here the Apostle changes the subject of his letter somewhat abruptly. The monstrous thought that these wordly men dare to trade upon his dear Master’s religion, dare to make out of his holy doctrine a gain—the hateful word suggests to him another danger, to which many in a congregation drawn from the population of a wealthy commercial city like Ephesus were hourly exposed. This is an admirable instance of the sudden change we often notice in the subject matter in the midst of St. Paul’s Epistles, of what has been aptly termed “going off at a word.” The reasoning in the writer’s mind was, probably—“these false men suppose godliness will be…
Read Charles John Ellicott on 1 Timothy 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. But godliness with contentment is great gain.] The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, αυταρκεια, signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See 1 Timothy 6:7. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and…
Read AdamClarke on 1 Timothy 6 →CambridgeThe Cambridge Bible for Schools and Colleges6. So the Pauline paradox comes out strongly; godliness with contentment is a way of gain, a great source of gain. This is spoiled by making the reference to the rewards of heaven. The thought is as in 1 Timothy 4:8, where see the paraphrase quoted of Mar 10:30. St Paul’s ‘way to be wealthy’ is by the limiting of our wants and the limitless realising of Christ’s presence and sufficiency;—this being the inmost meaning of this word ‘godliness’ see 1 Timothy 2:2. The adjective of this word ‘contentment’ occurs in the noble description of his own disciplined life, ‘I have learned, in whatsoever state I am, therewith to be content.… I have all competence in Him that empowereth me,’ Philippians…
Read Cambridge on 1 Timothy 6 →Albert Barnes1798–1870Barnes' Notes on the BibleBut godliness - Piety; religion. The meaning is, that real religion should be regarded as the greatest and most valuable acquisition.
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
Of course, godliness with contentment is great gain.
But godliness with contentment is great gain.
Of course, godliness with contentment is great gain.
Now godliness combined with contentment brings great profit.
Tyndale line
But godliness with contentment is great gain.
But godliness with contentment is great gain:
But godliness with contentment is great gain:
But godliness with contentment is great gain.
But godlinesse is great gaine, if a man be content with that he hath.
Strictly literal
But piety with contentment is great gain.
but it is great gain — the piety with contentment;
but it is great gain—the piety with contentment;
Now godliness with contentment is great gain.
From the Latin
But godliness with contentment is great gain.
Simplified
But knowing and following God is so incredibly satisfying!
But true faith, with peace of mind, is of great profit:
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.
Est autem quæstus magnus pietas cum sufficientia.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܬܐܓܘܪܬܢ ܓܝܪ ܕܝܠܢ ܪܒܐ ܗܝ ܕܐܝܬܝܗ ܕܚܠܬ ܐܠܗܐ ܒܚܫܚܬܐ ܕܡܣܬܢ
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.
Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας.
The standard critical text of the New Testament.
Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας.
The previous edition, still widely cited.
Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας.
The Society of Biblical Literature edition, freely licensed.
Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας.
The edition that turned scholarship toward the earliest manuscripts.
Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας.
An independent critical text built from the oldest witnesses then known.
Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας.
A recent critical edition following documentary evidence closely.
Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας.
The reading of the majority of surviving manuscripts.
Ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Timothy 6:6
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.
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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 πορισμός (porismos) is derived from πορίζω and generally means a providing or procuring, often associated with means of gain or livelihood. It appears in the New Testament in 1 Timothy 6:5-6, where it refers to sources of profit or financial gain. The lexicons consistently highlight its connection to earning a living and acquiring resources.
**† πορισμός, -ου, ὁ
(< πορίζω, to procure),
[in LXX: Wi 13:19 14:2*;]
a providing.
a means of gain: I Ti 6:5, 6 (Polyb., al.).†
πορισμός, ‘“means of gain,” occurs in the NT only in 1 Tim 65° (cf. Sap 131%, 14°): cf. for the thought Seneca Ef. 108 gui philosophiam velut aliguod artificium venale didicerunt. See also Artem. p 25479 τὸ ἔργον λυσιτελὲς μὲν εἰς πορισμόν. IIdpos is found in the same sense in BGU II. 530! (i/aA.D.) κινδυνεύω ἐκστῆναι οὗ ἔχω πόρου, and 7d. IV. 1189" (i/B.c. or i/A.D.) ἐπ[ζεὶ] οὖν οἱ σημαινόμενοι ἄνδρες πόρ[ο]ν ἔχουσι[ν] οἰ[κία]ς καὶ κλήρους κτλ. For πορίζομαι, ‘provide for myself,” cf. P Par 631 (p.c. 164) (=P Petrie III. p. 26) πορίζονται τὰ πρὸς τὸ {iv, ‘supply themselves with the means of life” (Mahaffy), P Oxy IX. 1203° (late i/A.p.) ἐπορίσατο ἐκ τοῦ καταλογείου ὑπόμνημα, ‘ provided himself with a memorandum from the bureau.” The act. is seen in P Grenf II. 14(@)" (B.c. 270 or 233) πόρισόν μοι εἰς τὴν τροφήν, and P Lond 8461! (a.p. 140) (= III. ἘΞ 1531’ Chrest. I. p. 382) μισθοῦ…
Read the full entry →πορισμός (porismos) — gain.
πορ-ισμός, ὁ,
providing, procuring, τῶν ἐπιτηδείων [Refs 2nd c.BC+]; earning a living, [Refs 3rd c.BC+]; money-getting, [Refs 1st c.AD+]; means of gain, [NT+4th c.BC+]; means of livelihood, [Refs 1st c.AD+]
πορισμός
porismos
from a derivative of poros (a way, i.e. means); furnishing
(procuring), i.e. (by implication) money-getting (acquisition):--gain.
πορισμός, οῦ, ὁ
n.m.
a source of gain
πορισμός porismos 2x
a providing, procuring; meton. source of gain, 1 Tim. 6:5, 6*
πορισμός πορισμός, οῦ, ὁ, πορίζω a providing, procuring, Polyb.: — a means of getting, Plut.: means of gain, NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
gan: In the Old Testament the translation of three Hebrew substantives, betsa`, "unjust gain," "any gain" (Jud 5:19; Job 22:3; Pr 1:19; 15:27; Isa 33:15; 56:11; Eze 22:13,17; Mic 4:13); mechir, "price" for which a thing is sold (Da 11:39, the only place where the Hebrew word is translated "gain" in the King James Version, though it occurs in other places translated "price"); tebhu'ah, "produce," "profits," "fruit" (Pr 3:14). It is the translation of one Hebrew…
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
καίτοι καὶ γάμος καὶ παιδοτροφία καὶ πορισμὸς τῶν ἀναγκαίων ἀδοξία τε μετὰ ἀχρηματίας καὶ πραγματεῖαι, ὧν αἱ μὲν ἴδιαι αἱ δὲ κοιναί, καὶ μυρία ἄλλα, πρὶν σοφίαν ἀνθῆσαι, κατεμάραναν.
μέγας is an adjective meaning 'great' or 'large,' used to describe size, intensity, or importance. It can refer to physical dimensions, such as a stone or city, or to abstract qualities like love or fear. In the New Testament, it appears in various contexts, including Matthew 2:10 and Revelation 11:8. The word has comparative and superlative forms: μείζων (greater) and μέγιστος (greatest).
μέγας, μεγάλη, μέγα, [(τοϊαϊοα to Lat. magnus, ADEE Goth. maist (cf. τὸ πλεῖστον), etc.; Vaniéek p. 682; Cur tius ὃ 462)], ace. μέγαν. μεγάλην, μέγα; plur. pokes ται, -a; comp. μείζων, -ον, (acc. πιᾶξο. and fem. μείζονα, once contr. μείζω, Jn. v. 36 [RG T WH, but L Tr μείζων (cf. Tdf. Proleg. p. 119)]; neut. plur. μείζονα, once contr. μείζω, Jn. i. 50 (51)) and pectorepos, 3 Jn. 4 (fr. the compar. μείζων), a poet. compar., on which see the remark quoted under ἐλαχιστότερος, cf. Matthiae § 136; superl. μέγιστος (found only in 2 Pet. i. 4); [fr. Hom. down]; Sept. for ὮΥΤΔ; also for 31; great; 1. predicated a. of the external form or sensible appearance of things (or of persons); in particular, of space and its dimensions, — as respects a. mass and weight: λίθος, Mt. xxvii. 60; Mk. xvi. 4; Rev. xviii. 21; ὄρος, Rey. viii. 8; ἀστήρ, ibid. 10; δράκων Rev. xii. 3,9; ἀετός, ibid. 14; δένδρον…
Read the full entry →μέγας (B.C. 112) (= Selections, p. 30) μεγαλοίυϊπρεπέστερον ἐγδεχθήτωι, ‘let him be received with special magnificence ” (Edd.), PSI V. 4818 (v/vi a.p.) Tavptvyos ὃ μεγαλοπρεπέστί(ατος), and P Amh II. 154° (vi/vii A.D.) τοῦ peyadoπρε(πεστάτου) χαρτουλαρίου, ‘the most magnificent secretary.” For the subst. as a title of address cf. P Oxy VIII. 1163* (v/a.D.) ἐρωτηθὶς παρὰ τῆς αὐτοῦ μεγαλοπρεπίας ὅσα ἐχρῆν ἀνεδίδαξα αὐ τ]ὸν περὶ τῆς ὑμετέρας μεγαλο| πρεπίας, ‘Son the inquiry of his magnificence I told him what was fitting about your magnificence,” 76. I. 155° (vi/A.D.) ἐπειδὴ αἱ προσκυνοῦσαι τὴν ὑμετέραν μεγαλοπρί(έπειαν) καὶ τὰ παιδία ἀρρωστοῦσιν, ὡς ἔθος ἔχει τὸ ὑμῶν μέγεθος χαρίζεσθαί μου τοῦ λογαρίου, ‘since your magnificence’s obedient servants and their children are ill, I hope your highness will excuse my account” (Edd.). | , μεγαλύνω. With the use of this verb in the pass. in Phil…
Read the full entry →μέγας (megas) — great.
μέγᾰς, μεγάλη [ᾰ], μέγα [ᾰ],
genitive μεγάλου, ης, ου, dative μεγάλῳ, ῃ, ῳ, accusative μέγᾰν, μεγάλην, μέγα [ᾰ]; dual μεγάλω, α, w; plural μεγάλοι, μεγάλαι, μεγάλα, etc.: the stem μεγάλο- is never used in singular nominative and accusative masculine and neuter, and only once in vocative masculine,
__A ὦ μεγάλε Ζεῦ [Refs 4th c.BC+]
__A.I big, of bodily size: frequently of stature, εἶδος.. μ. ἦν ὁράασθαι [Refs 8th c.BC+]; φῶτα μέγαν καὶ καλόν[Refs 5th c.BC+]; φύσιν τίν᾽ εἶχε φράζ; Answ. μέγας [Refs 5th c.BC+]
__A.I.b full-grown, of age as shown by stature, νῦν δ᾽ ὅτε δὴ μ. εἰμί [Refs 8th c.BC+]; later, elder of two persons of the same name, Wilcken [Refs 3rd c.BC+]; Σκιπίων ὁ…
μέγας
megas
(including the prolonged forms, feminine megale, plural
megaloi, etc.; compare also 3176, 3187); big (literally or
figuratively, in a very wide application):--(+ fear) exceedingly,
great(-est), high, large, loud, mighty, + (be) sore (afraid), strong,
X to years.
see GREEK for 3176
see GREEK for 3187
μέγας, μεγάλη, μέγα
Adj. & Comp.adv.
large, great
μέγας megas 243x
great, large in size, Mt. 27:60; Mk. 4:32; great, much, numerous, Mk. 5:11; Heb. 11:26; great, grown up, adult, Heb. 11:24; great, vehement, intense, Mt. 2:10; 28:8; great, sumptuous, Lk. 5:29; great, important, weighty, of high importance, 1 Cor. 9:11; 13:13; great, splendid, magnificent, Rev. 15:3; extraordinary, wonderful, 2 Cor.…
Read the full entry →μέγας Radic. sense, opp. to μικρός, σμικρός, big, great, of men's stature, tall, Hom.; of women, καλή τε μεγάλη τε Od.:—also, great, full-grown, of age as shewn by stature, id. Od., Aesch.
vast, high, οὐρανός, ὄρος, πύργος Hom.
vast, spacious, wide, πέλαγός, αἰγιαλός, etc., id. Hom.
of Degree, great, strong, mighty, of gods, id. Hom., etc.; μεγάλα θεά, of Demeter and Proserpine, Soph.; μέγας ηὐξήθη rose to greatness, Dem.; βασιλεὺς ὁ μέγας, i. e. the King of Persia, le grand monarque, Hdt.; βασιλεὺς μέγας Aesch.; ὁ μ. ἐπικληθεὶς Ἀντίοχος the Great, Polyb.
great, strong, violent, etc., ἄνεμος, λαῖλαψ Hom.; of properties, passions, etc., id. Hom., etc.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
246 occurrences in the New Testament, rendered 27 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 340 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.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ θεοῦ Φιλοπάτορος Νέου καὶ θεοῦ Εὐεργέτου καὶ θεῶν Φιλομητόρων Σωτήρων, ἱεροῦ πώλου Ἴσιδος μεγάλης μητρὸς θεῶν, ἀθλοφόρου Βερενίκης Εὐεργέτιδος, κανηφόρου Ἀρσινόης Φιλαδέλφου, ἱερείας Ἀρσινόης Φιλοπάτορος τῶν ὄντων ἐν
μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας εἰς τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν
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 συμπλήρωσιν
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word 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-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative 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 … .
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 470 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 930 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
The Greek word αὐτάρκεια (i.e., *autarkeia*) means self-sufficiency or contentment. It is built from the root αὐτάρκης, indicating a state of having enough or being independent. In the New Testament, it appears in 2 Corinthians 9:8, referring to sufficiency, and in 1 Timothy 6:6, where it conveys a sense of contentment.
* αὐτάρκεια, -ας, ἡ
(< αὐτάρκης, q.v.),
sufficiency (MM, s.v.): in subjective sense (v. Milligan, NTD, 57), II Co 9:8;
contentment: I Ti 6:6.†
αὐτάρκεια, -as, ἡ, (αὐτάρκης, 4. V-), α perfect condition of life, in which no aid or support is needed; equiv. to τελειότης κτήσεως ἀγαθῶν, Plat. def. p. 412 b.; often in Aristot. [defined by him (pol. 7, 5 init. p. 1326", 29) as follows: τὸ πάντα ὑπάρχειν x. δεῖσθαι μηθενὸς αὐτάρκες ; οἷ. Bp. Lghtft. on Phil. iv. 117; hence, α sufficiency of the (In Grk. writ. fr. necessaries of life: 2 Co. ix. 8; subjectively, a mind contented with its lot, contentment: 1 Tim. vi. 6; (Diog. Laért. 10, 130).
αὐτάρκεια occurs in P Oxy IV. 72919 (A.D. 137) τὴν δὲ αὐτάρκιαν κόπρον περιστερῶν, “guano, the necessary amount,”’ P Flor 11. 1221} (A.D. 253-4) πάρεχε τὸ[ὀψώνιον 2] κατ᾽ αὐτά[ρκειαν ἢ, 16. 2428 (same date) ἵνα δυνηθῇς ἔχειν τὴν αὐτάρκιαν ἔστ᾽ ἂν τὰ σὰ ἐν ἑτοίμῳ γένηται. It is thus only concrete, ‘‘a sufficiency ’’: see next article. Vettius Valens ({p. 2892) has the noun, apparently with the meaning ‘‘a competence.
αὐτάρκεια (autarkeia) — self-sufficiency.
αὐτάρκ-εια, ἡ,
self-sufficiency, independence, [Refs 5th c.BC+]
II. concrete, a sufficiency, [Refs 3rd c.AD+]; a competence, [Refs 2nd c.AD+]
αὐτάρκεια
autarkeia
from 842; self-satisfaction, i.e. (abstractly) contentedness, or
(concretely) a competence:--contentment, sufficiency.
see GREEK for 842
αὐτάρκεια, ας, ἡ
n.f.
self-sufficiency, independence
αὐτάρκεια autarkeia 2x
a competence of the necessaries of life, 2 Cor. 9:8; a frame of mind viewing one’s lot as sufficient, contentedness, 1 Tim. 6:6*
αὐτάρκεια From αὐτάρκης sufficiency in oneself, independence, Plat.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
Contentment
A state of mind in which one’s desires are confined to his lot whatever it may be (1 Tim. 6:6; 2 Cor. 9:8). It is opposed to envy (James 3:16), avarice (Heb. 13:5), ambition (Prov. 13:10), anxiety (Matt. 6:25, 34), and repining (1 Cor. 10:10). It arises from the inward disposition, and is the offspring of humility, and of an intelligent consideration of the rectitude and benignity of divine providence (Ps. 96:1, 2; 145), the greatness of the divine…
→ General scriptures concerning Ps 16:6; 37:7,16; Pr 14:10,14; 15:13,15,30; 16:8; 17:1,22; 30:8; Ec 2:24; 3:12,13; 4:6; 5:12; 6:7-9; 8:15; 9:7-9; Lu 3:14; 1Co 7:17,20,21,24; Ga 5:26; Php 4:11,12; 1Ti 6:6-8; Heb 13:5
→ See AFFLICTION, RESIGNATION IN
→ See RESIGNATION
→ INSTANCES OF
Esau, in refusing Jacob's present Ge 33:9
- With godliness is great gain
- SAINTS SHOULD EXHIBIT
. In their respective callings
. With appointed wages
. With what things they have
. With food and raiment
- God's promises should lead to
- The wicked want
- Exemplified
. Barzillai
. Shunammite
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὁ μὲν τῆς δικαιοσύνης ἄγγελος τρυφερός ἐστι καὶ αἰσχυντηρὸς καὶ πραῢς καὶ ἡσύχιος: ὅταν οὖν οὗτος ἐπὶ τὴν καρδίαν σου ἀναβῇ, εὐθέως λαλεῖ μετὰ σοῦ περὶ δικαιοσύνης, περὶ ἁγνείας, περὶ σεμνότητος καὶ περὶ αὐταρκείας καὶ περὶ παντός ἔργου δικαίου καὶ…
τὴν λοιπὴν τριετίαν δώσουσι τῷ μεμισθωκότι κατʼ ἔτος τυροὺς ὀβολιαίους ἑκατόν . τὴν δὲ αὐταρκείαν κόπρου περιστερῶν πρὸς κοπρισμὸν τοῦ κτήματος δώσουσιν οἱ μεμισθωμένοι κατὰ τὸ ἥμισυ καὶ ὁ
δ … ω τῷ π … τῶν ἡμετέρων … πάρεχε το … κατʼ αὐτάρκειαν … Ἡρωνείνῳ … ἔτους α
ἄλλους … … υ οὖν πρὸς αὐτὸν καὶ εὐθέτους ἔχοντας ἵνα δυνηθῇς ἔχειν τὴν αὐτάρκειαν ἔστʼ ἂν τὰ σὰ ἐν ἑτοίμῳ γένηται. ὅσας δὲ ἐὰν εὕρῃς ἀρτάβας καὶ ὡς