2 Corinthians 11:23 — Word Study
N1904διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λαλῶ· ὑπὲρ ἐγώ. ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις.
BSAServantsdiakonos [ministers, attendants] of ChristChristos [the Anointed One, Messiah] are they?eimi▸ As being beside myselfparaphroneō△▸ [as a fool, beside myself] I speak;laleō▸ above [measure]huper I myself[am].egō inen laborskopos [toil, exhausting work] more abundantly in imprisonments [prisons, times of confinement] more abundantly, inen beatingsplēgē [stripes, blows, wounds, severely, beyond measure] above measure,huperballontōs△ inen deathsthanatos [often, many times, physical or spiritual] often.pollakis
| Greek | English | Parsing |
|---|---|---|
| διάκονοι | Servants | Noun, nominative, plural |
| Χριστοῦ | of Christ | Noun, genitive, singular |
| εἰσιν; | are they? | Verb, present, active |
| παραφρονῶν | As being beside myself | Verb, present, active |
| λαλῶ· | I speak; | Verb, present, active |
| ὑπὲρ | above [measure] | Preposition |
| ἐγώ. | I myself[am]. | Personal pronoun, first person, nominative |
| ἐν | in | Preposition |
| κόποις | labors | Noun, dative, plural |
| περισσοτέρως, | more abundantly | |
| ἐν | in | |
| φυλακαῖς | imprisonments | |
| περισσοτέρως, | more abundantly, | |
| ἐν | in | Preposition |
| πληγαῖς | beatings | Noun, dative, plural |
| ὑπερβαλλόντως, | above measure, | Adverb |
| ἐν | in | Preposition |
| θανάτοις | deaths | Noun, dative, plural |
| πολλάκις. | often. | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Are they servants of Christ? I am speaking like I am out of my mind, but I am so much more: in harder labor, in more imprisonments, in worse beatings, in frequent danger of death. |
| KJV | Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. |
| ASV | Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft. |
| YLT | ministrants of Christ are they? — as beside myself I speak — I more; in labours more abundantly, in stripes above measure, in prisons more frequently, in deaths many times; |
| WEB | Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in stripes above measure, and in deaths often. |
| BBE | Are they servants of Christ? (I am talking foolishly) I am more so; I have had more experience of hard work, of prisons, of blows more than measure, of death. |
Where they part company is διάκονοι — see How Translations Differ.
The structure consists of a main clause with several subordinate phrases that detail Paul's experiences, emphasizing the weight of his argument.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectδιάκονος
verbεἰμί
The sentence as the grammar sees it Open the tree ›
2 of 19 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Corinthians 11:23
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 — Paul's Defense of His Apostolic Authoritygenerated
2 Corinthians 11:23 presents Paul defending his role as an apostle by listing the hardships he has endured in service to Christ. This passage is part of a larger argument where he contrasts his genuine experiences with the false claims of other so-called apostles. His extensive suffering serves to validate his ministry and commitment to the Gospel, highlighting the sacrifices he made for the sake of Christ and the church.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 3:6 | And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. |
| 2 | 2 Corinthians 6:4 | Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships, and calamities; |
| 3 | 1 Corinthians 3:5 | What then is Apollos? And what is Paul? They are servants through whom you believed, as the Lord has assigned to each his role. |
| 4 | 1 Corinthians 4:1 | So then, men ought to regard us as servants of Christ and stewards of the mysteries of God. |
| 5 | 1 Thessalonians 3:2 | We sent Timothy, our brother and fellow worker for God in the gospel of Christ, to strengthen and encourage you in your faith, |
The Treasury of Scripture Knowledge — 36 references, hung on the phrase they belong to
The Key Word — διάκονοι, diakonosgenerated
The word διάκονος (diakonos) translates to 'servant' or 'minister' and is often used in a church context, referring to those who serve others, particularly in a spiritual capacity. It emphasizes the role of serving in the Christian community, as seen in passages like Matthew 20:26.
In this verse, Paul uses the term to assert his identity as a servant of Christ, contrasting himself with others who claim the same title but lack the same level of commitment and sacrifice. The parsing indicates that it is a masculine plural noun, suggesting a collective role of servanthood among believers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible (BSB) as 'Are they servants of Christ?' which aligns with the KJV and WEB that also use 'servants'. However, the ASV and others opt for 'ministers', reflecting a slight variation in understanding the term's implications.
Translations differ primarily in the rendering of διάκονοι, with some versions like the KJV and ASV emphasizing 'ministers', while others like the BSB and WEB maintain 'servants'. This distinction highlights different nuances in the role of those serving in the church.
Sentence Structuregenerated
The main clause is introduced by the linking verb εἰσιν;, are they?, which connects to the subject διάκονοι, servants, followed by a series of participial and prepositional phrases that detail Paul's experiences. The structure emphasizes the contrast between Paul and other apostles.
The verse includes multiple clauses that describe Paul's labors, imprisonments, and beatings. Each of these phrases serves to illustrate the extent of his suffering, reinforcing his argument about the authenticity of his ministry.
Septuagint Backgroundgenerated
διάκονος is a term that appears in the Septuagint, often translating the Hebrew word for 'king' מֶ֫לֶךְ (H4428), indicating a role of service and authority. This connection enriches the understanding of servanthood in the New Testament as it relates to leadership in the faith community.
The use of Χριστός in this context links back to the Hebrew concept of the anointed one, מָשִׁיחַ (H4899), reinforcing the idea that true service is aligned with the mission of the Messiah.
In plain words — the whole versegenerated
2 Corinthians 11:23 shows Paul defending his role as a servant of Christ by listing the hardships he has faced. He emphasizes that his struggles, including hard labor, imprisonment, and beatings, far exceed those of others claiming to be servants, highlighting his commitment to the Gospel.
Frequently Asked Questionsgenerated
Paul refers to those who claim to serve Christ, contrasting their claims with his own experiences and sacrifices in ministry.
Paul lists his hardships to validate his apostleship and demonstrate the depth of his commitment to Christ and the Gospel.
The term emphasizes a role of servanthood and ministry, highlighting the importance of serving others within the Christian community.
Paul's experiences are presented as more intense and numerous, setting him apart as a true servant of Christ who has endured significant suffering.
Reflection Questionsgenerated
- In what ways can I demonstrate my commitment to serving others in my community?
- How can I learn from Paul's example of perseverance in the face of hardship?
- What does it mean to you to be a servant of Christ in your daily life?
- How can I support those who are in leadership roles within my church?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights on Paul's hardships as a demonstration of his commitment to Christ. Their quotations highlight the significance of suffering for the faith.
Wherefore also Paul rejoices for Christ's sake that he was "in labours, more abundantly, in stripes above measure, in deaths oft."Early Church Fathers on 2 Corinthians 11 →
Of the Jews five times received I forty stripes, save one; thrice was I beaten with rods; once was I stoned," and the rest.Early Church Fathers on 2 Corinthians 11 →
No one else has been granted such a love of the Lord as this blessed spirit. I mean, as though freed from the body and raised on high, so to say, and not considering himself to tread the earth, he delivers himself of all these remarks.Early Church Fathers on 2 Corinthians 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 11:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAre they ministers of Christ?.... The apostle could have answered to this question that they were not, being neither sent by Christ, nor preachers of him, and who sought their own things and not his,
Read John Gill on 2 Corinthians 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAre they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.
Read Robert Jamieson on 2 Corinthians 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill they glory in this, that they are ministers of Christ, employed as the servants of Christ in preaching the gospel? I should not boast about this, (in that I may seem to speak as a fool), but I am much more a minister than they, both with respect to my call to the work, and also my performing of it. I had a more immediate call and mission to the work than what they can boast of, and I have done more in that work than any of them have done. In labours more abundant; I have travelled more to preach it, I have laboured more in the propagation of it. In stripes above measure, in prisons more frequent; I have suffered more for the preaching of it, I have been oftener whipped, oftener…
Read Matthew Poole on 2 Corinthians 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments23 Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Ver. 23. In labours more abundant] Chrysostom calleth Paul, Insatiabilem Dei cultorem, an unweariable servant of God.
Read John Trapp on 2 Corinthians 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Are they ministers of Christ?—It is obvious that this title was claimed by the rival teachers in some special sense. They were “ministers of Christ” in a nearer and a higher sense than others. This again falls in with all that has been said as to the nature and pretensions of those who said, “I am of Christ.” (See Notes on 2 Corinthians 10:7; 1 Corinthians 1:12.) I speak as a fool.—The form of the Greek verb is slightly varied, and means, more emphatically than before, I speak as one who is insane; I speak deliriously. In this instance, as before, we must believe that the Apostle is using, in a tone of indignant irony, the very words of insult which had been recklessly flung at him. In…
Read Charles John Ellicott on 2 Corinthians 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Are they ministers of Christ] So we find that these were professors of Christianity; and that they were genuine Jews, and such as endeavoured to incorporate both systems, and, no doubt, to oblige those who had believed to be circumcised; and this appears to have been the bondage into which they had brought many of the believing Corinthians. I am more] More of a minister of Christ than they are, and have given fuller proofs of it. I have suffered persecution for the cross of Christ, and of the Jews too; and had I preached up the necessity of circumcision, I should have been as free from opposition as these are. In labours more abundant] Far from sitting down to take my ease in a…
Read AdamClarke on 2 Corinthians 11 →CambridgeThe Cambridge Bible for Schools and Colleges23. Are they ministers of Christ?] St Paul here cannot be content with the simple ‘so am I.’ These men (see ch. 2 Corinthians 10:7; 1 Corinthians 1:10) claimed to be in some special sense Christ’s ministers. But when the Apostle thinks of the singleness of his devotion to Christ’s cause, of which he had so frequently boasted (ch. 2 Corinthians 2:17, 2 Corinthians 4:5, 2 Corinthians 6:4-10, 2 Corinthians 7:2, &c.), and of the nature of his services as compared with theirs, his spirit rises within him. ‘I may speak like a madman,’ he cries (see next note), ‘but I cannot contain myself at such a charge. What have they done for the cause of Him whose name they falsely arrogate to themselves…
Read Cambridge on 2 Corinthians 11 →Albert Barnes1798–1870Barnes' Notes on the BibleAre they ministers of Christ? - Though Jews by birth yet they claimed to be the ministers of the Messiah.
Read Albert Barnes on 2 Corinthians 11 →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
Are they servants of Christ? I am speaking like I am out of my mind, but I am so much more: in harder labor, in more imprisonments, in worse beatings, in frequent danger of death.
Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in stripes above measure, and in deaths often.
Are they servants of Christ? (I am speaking as if I were out of my mind.) I am so much more: in harder labor, in worse beatings, in more imprisonments, in frequent danger of death.
Are they servants of Christ? (I am talking like I am out of my mind!) I am even more so: with much greater labors, with far more imprisonments, with more severe beatings, facing death many times.
Tyndale line
Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.
Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft.
Are they ministers of Christ? (I speak as one beside himself) I more; in labours more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft.
Are they ministers of Christ? (I speak as a fool) I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths often.
They are the ministers of Christ (I speake as a foole) I am more: in labours more aboundant: in stripes aboue measure: in prison more plenteously: in death oft.
Strictly literal
Are they ministers of Christ? (I speak as being beside myself) I above measure [so]; in labours exceedingly abundant, in stripes to excess, in prisons exceedingly abundant, in deaths oft.
ministrants of Christ are they? — as beside myself I speak — I more; in labours more abundantly, in stripes above measure, in prisons more frequently, in deaths many times;
Are they servants of Christ? As [if] beside myself I speak—I [am] more; in labors more abundantly, in stripes above measure, in prisons more frequently, in deaths many times.
Are they servants of Christ? (I speak as though I were out of my mind.) I am more. I have been in even more hard work, in far more prisons, in beatings beyond measure, in facing many dangers of death.
From the Latin
They are the ministers of Christ (I speak as one less wise). I am more; in many more labours, in prisons more frequently, in stripes above measure, in deaths often.
Simplified
Are they servants of Christ? (I know I'll sound like I'm crazy, talking like this.) But I have done so much more. I've worked harder, been imprisoned more often, whipped more times than I can count, faced death time and again.
Are they servants of Christ? (I am talking foolishly) I am more so; I have had more experience of hard work, of prisons, of blows more than measure, of death.
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.
Ministri Christi sunt (ut minus sapiens dico), plus ego : in laboribus plurimis, in carceribus abundantius, in plagis supra modum, in mortibus frequenter.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢ ܡܫܡܫܢܐ ܐܢܘܢ ܕܡܫܝܚܐ ܒܚܣܝܪܘܬ ܪܥܝܢܐ ܐܡܪ ܐܢܐ ܕܝܬܝܪ ܡܢܗܘܢ ܐܢܐ ܒܠܐܘܬܐ ܝܬܝܪ ܡܢܗܘܢ ܒܡܚܘܬܐ ܝܬܝܪ ܡܢܗܘܢ ܒܐܣܘܪܐ ܝܬܝܪ ܡܢܗܘܢ ܒܡܘܬܐ ܙܒܢܝܢ ܣܓܝܐܢ
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.
διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λαλῶ· ὑπὲρ ἐγώ. ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις.
The standard critical text of the New Testament.
διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λαλῶ· ὑπὲρ ἐγώ. ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις.
The previous edition, still widely cited.
διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λαλῶ· ὑπὲρ ἐγώ. ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις.
The Society of Biblical Literature edition, freely licensed.
διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λαλῶ· ὑπὲρ ἐγώ. ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις.
The edition that turned scholarship toward the earliest manuscripts.
διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λαλῶ· ὑπὲρ ἐγώ. ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις.
An independent critical text built from the oldest witnesses then known.
διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λαλῶ· ὑπὲρ ἐγώ. ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις.
A recent critical edition following documentary evidence closely.
διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λαλῶ· ὑπὲρ ἐγώ. ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, — — — ἐν θανάτοις πολλάκις.
The reading of the majority of surviving manuscripts.
διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λαλῶ· ὑπὲρ ἐγώ. ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, — — — ἐν θανάτοις πολλάκις.
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 |
|---|---|---|
| ἐν in | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| πληγαῖς beatings | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ὑπερβαλλόντως, above measure, | 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 2 Corinthians 11:23
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word διάκονος (i.e., *diakonos*) means 'servant' or 'minister' and is used in various contexts, including as a technical term for a church officer, specifically a deacon or deaconess. It is built from an uncertain origin and conveys the idea of someone who serves others, often in a religious capacity. The New Testament frequently employs this term to describe those who serve in the church, such as in Philippians and 1 Timothy.
THE only passage in the N. T. in which θεράπων occurs is Heb. iii. 5: ‘‘ And Moses verily was faithful in all his house, as a servant” (ὡς θεράπων). The allusion here to Num. xii. 7 is manifest, where the Septuagint has given θεράπων as its rendering of 12; it has done the same elsewhere (Exod. iv. 10; Deut. iii. 24; Josh. i. 2), yet has not made this its constant rule, frequently rendering it not by θεράπων, but by δοῦλος, out of which latter rendering, no doubt, we have at Rev. xv. 8, the phrase, Μωῦσῆς ὃ δοῦλος τοῦ Θεοῦ. It will 1 Lampe: ‘Christus est Vitis vera, ... et qua talis preponi, quin et opponi, potest omnibus aliis qui etiam sub hoe symbolo in scriptis propheticis pinguntur.’ Six) SYNONYUS OF THE NEW TESTAMENT. 20 not follow that there is no difference between δοῦλος and θεράπων ; nor yet that there may not be occasions when the one word would be far more fitly employed…
Read the full entry →διάκονος, -ov, 6, 7, (of uncert. origin, but by no means, as was formerly thought, compounded of διά and κόνις, so as to mean prop. ‘raising dust by hastening’; cf. ἐγκονεῖν ; for a in the prep. διά is short, in διάκονος lone. Bum. Lexil. i. p. 218 sqq. [Eng. trans. p. 231 sq.] thinks it is derived fr. obsol. διάκω i. q. διήκω [allied with διώκω ; cf. Vanicek p. 3687); one who executes the commands of another, esp. of a master; a servant, attendant, minister ; 1. uniy.: of the servant of a king, Mt. xxii. 13; with gen. of the pers. served, Mt. xx. 26; xxiii. 11; Mk. ix. 35; x. 43, (in which pass. it is used fig. of those who advance others’ interests even at the sacrifice of their own) ; τῆς ἐκκλησίας, of one who does what promotes the welfare and prosperity of the church, Col. i. 25; διάκονοι τοῦ θεοῦ, those through whom God carries on his administration on earth, as magistrates, Ro.…
Read the full entry →διάκονος. For the word in its general sense cf. P Flor II. 121? (6. A.D. 253) ἐπεὶ ἔδοξεν τοῖς [δεκαπρώτοις })] τὸν διάκονον ἙΠ[ρηναῖον ? ἐπ᾽ Ἰένιαυτὸν χρησι[μεύειν ἡμῖν ἢ. There is now abundant evidence that the way had been prepared for the Christian usage of this word by its technical application to the holders of various offices, as in the i/B.c. J/agn 217, where the dedicators of a statue to Hermes are described as κομάκτορες, κήρυκες and διάκονοι. connotation belongs to the word in 2. 109 (ce. A definitely religious B.C. 100) where the remains of a list of temple officials concludes with μάγειρος . . διάκονος. Fora similar combination the editor refers to JG IX. 1, 486 (ii/iB.c.) and IV. 774 (ili/B.c.), and to these examples Thieme (p. 17 f.), from whom the above citations are taken, adds C/G II.…
Read the full entry →διάκονος (diakonos) — servant.
διάκονος [ᾱ],
Ionic dialect διήκονος, ὁ, later διάκων (which see):— servant, [Refs 5th c.BC+]; messenger, [Refs 5th c.BC+]
2. attendant or official in a temple or religious guild, [Refs 3rd c.BC+]:—especially in the Christian church, deacon, [NT+4th c.AD+]: feminine, deaconess, [NT]
II. as adjective, servile, menial, ἐπιστήμη [Refs 5th c.BC+]: irregular comparative διᾱκονέστερος [Refs 5th c.BC+]
διάκονος
diakonos
probably from an obsolete diako (to run on errands; compare 1377); an
attendant, i.e. (genitive case) a waiter (at table or in other menial
duties); specially, a Christian teacher and pastor (technically, a
deacon or deaconess):--deacon, minister, servant.
see GREEK for 1377
διάκονος, οῦ, ὁ, ἡ
n.f. & n.m.
a waiter, servant, administrator
διάκονος diakonos 29x
one who renders service to another; an attendant, servant, Mt. 20:26; 22:13; Jn. 2:5, 9; one who executes a commission, a deputy, Rom. 13:4; Χριστοῦ, Θεοῦ, ἐν κυρίῳ, etc. a commissioned minister or preacher of the Gospel, 1 Cor. 3:5; 2 Cor. 6:4; a minister charged with an announcement or sentence, 2 Cor. 3:6; Gal. 2:17; Col. 1:23; a minister charged with a significant characteristic, Rom.…
Read the full entry →διάκονος Akin to διάκτορος: both perh. from διώκω. a servant, waiting-man, Lat. minister, Hdt., etc.: a messenger, Aesch., Soph.:—as fem., Dem.
a minister of the church, a deacon, NTest.: as fem. a deaconess, id. NTest.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
30 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 30 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 5 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.
ἁπαλαῖς γὰρ ἔτι ταῖς τῶν νέων ψυχαῖς οἱ τραγῳδίαν τὸν βίον τύφων ἐρώντων νομίζοντες κεκιβδηλευμένους χαρακτῆρας ἐναπομάττονται, διακόνοις ἀκοαῖς χρώμενοι, ὧν μυθικὸν λῆρον καταχέαντες καὶ μέχρι διανοίας αὐτῶν ἐντήξαντες θεοπλαστεῖν τοὺς τὰ φρονήματα…
Ἰακώβου δὲ ἀσμένως ταῦτα ἀκούσαντος καὶ φήσαντος ἡδέως πάντα μένων παρʼ αὐτῷ πόνον εἰς ἡδονὴν ὑπομενεῖν τὴν ἐκείνου, μισθὸν δὲ ὑπὲρ τούτου λαβεῖν ἀξιοῦντος τὸν Ῥαχήλας γάμον διά τε τὰ ἄλλα τιμῆς ἀξίας παρʼ αὐτοῦ τυγχάνειν οὔσης, καὶ ὅτι διάκονος τῆς…
κατὰ χώρας οὖν καὶ πόλεις κηρύσσοντες καθίστανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες τῷ πνεύματι, εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόντων πιστεύειν.
ὀβολοὶ ιϛ Ἀπίων Διοδώρου ὀβολοὶ κ Παπνεπτῦνις ὀβολοὶ κ Τρύφων Εἰρηναίου ὀβολοὶ ιβ Πᾶσεις Διάκονος ὀβολοὶ ιβ Κολλοῦθος Πανεῦτος δραχμαὶ δ ὀβολοὶ ιζ Φουῶνσις Ὥρου δραχμαὶ δ ὀβολοὶ ι
παρὰ Ἀλυπίου. ἐπεὶ ἔδοξεν τοῖς δεκαπρώτοις τὸν διάκονον Εἰρηναῖον ἐπ ἐνιαυτὸν χρησιμεύειν ἡμῖν γενέσθω παρὰ ς … ποταμίτῃ οὖσι λαβὼν δραχμὰς τέσσερας
αἱ περὶ ἐμὲ πληγαὶ δηλοῦσιν, καὶ εἰ μὴ βοηθείας ἔτυχον ὑπὸ τῶν παραγενομένων Ἀντωνίνου διάκονος καὶ Ἰσὰκ μοναχοῦ τάχα ἂν τέλεόν με ἀπώλεσαν. ὅθεν ἐπιδίδωμι τάδε τὰ ἔνγραφα ἀξιῶν
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
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
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 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 529 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε
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-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
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
The Greek word παραφρονέω (paraphroneō) is built from the prefix παρά and the root φρήν, meaning to be beside oneself or deranged. It covers a range of meanings related to insanity or foolishness, as seen in 2 Corinthians 11:23. The lexicons note its use in classical literature and the Septuagint.
παρα-φρονέω
(< παρά, φρήν),
[in LXX: Za 7:11 (סרר)*;]
to be beside oneself, be deranged: II Co 11:23.†
παρα-φρονέω, -ῶ ; (παράφρων [fr. rapa (q. ν. IV. 2) and φρήν, ‘beside one’s wits’]) ; to be beside one’s self, out of one’s senses, void of understanding, insane: 2 Co. xi. 23. (From Aeschyl. and Hdt. down; once in Sept., Zech. Vii. 11.)
παραφρονέω. With 2 Cor 1138 παραφρονῶν λαλῶ, ‘I am talking like a madman,” we may compare the account, written at earliest about A.D. 200, of the trial of an Alexandrian gymnasiarch before the Emperor Claudius, Chrest. I. rqiii 14, where the condemned man scornfully asks—rot(=rl) γὰρ ἄλλο ἔχομεν εἰ (= ἢ) παρα[φ]ρονοῦντι βασιλεῖ τόπον διδόναι ; ‘for what else is there to do except to give way to a mad king?” ἸΠαραφροσύνη is similarly attributed to the Emperor Gaius Caligula in Jos. Antt. XIX. 284 (v. 2) τοῦ διὰ τὴν πολλὴν ἀπόνοιαν Kal παραφροσύνην, ὅτι μὴ παραβῆναι ἠθέλησεν τὸ ᾿Ιουδαίων ἔθνος τὴν πάτριον θρησκείαν καὶ θεὸν προσαγορεύειν αὐτόν, ταπεινώσαντος…
Read the full entry →παραφρονέω (paraphroneō) — be insane.
παραφρον-έω,
to be beside oneself, deranged, [Refs 5th c.BC+]: poetry παραιφρ- [Refs 3rd c.BC+]
2. to be delirious, variant in [Refs 5th c.BC+]. παραφρόν-ησις, εως, ἡ, ={παραφροσύνη}, [LXX+5th c.BC+] middle in [Refs]
παραφρονέω
paraphroneo
from 3844 and 5426; to misthink, i.e. be insane (silly):--as a fool.
see GREEK for 3844
see GREEK for 5426
παραφρονέω
v.
I am out of my senses
παραφρονέω paraphroneō 1x
to be beside one’s wits; παραφρονῶν, in foolish style, 2 Cor. 11:23*
παραφρονέω παράφρων to be beside oneself, be deranged or mad, Hdt., Aesch., etc.; poet. παραιφρ-, Theocr.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
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.
λαλέω (laleo) means to talk or speak, often implying a vocal utterance. It can refer to both human speech and the sounds made by animals or inanimate objects. The New Testament uses it in various contexts, such as to convey messages or make declarations (e.g., Matthew 9:33). Notably, it differs from λέγω (lego), which focuses more on the meaning of what is said.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λαλέω, -@; impf. 3 pers. sing. ἐλάλει, plur. ἐλάλουν; fut. AaAjow; 1 aor. ἐλάλησα; pf. λελάληκα; Pass., pres. λαλοῦμαι; pf. λελάλημαι; 1 aor. ἐλαλήθην; 1 fut. λαληθήcopa; [ἴτ. Soph. down]; found in bibl. Grk. much more freq. than in prof. auth., in Sept. times without number for 739 or 135, more rarely for V8; prop. to uller a sound (ef. [onomatop. /a-/a, ete.] Germ. lallen), to emit a voice, make one’s self heard ; hence to utter or form words with the mouth, to speak, haying reference to the sound and pronunciation of the words and in general the form of what is uttered, while λέγω refers to the meaning and substance of what is spoken; hence λαλεῖν is employed not only of men, esp. when chatting and prattling, but also of animals (of birds, Mosch. 3, 47 ; of locusts, Theoer. 5, 34; λαλοῦσι μέν, οὐ φράζουσι δέ, of dogs and apes, Plut. mor. ii. p. 909 a.), and so of inanimate things (as…
Read the full entry →λαλέω. In P Amh II. 1315 (early ii/A.D.) a brother writes to his sister with reference to the management of certain family property, stating that he will remain where he is until he learns that all is safely settled, and adding—eédml{w δὲ θεῶν θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι Kal μετὰ τὴν πεντεκαιδεκάτην ἀναπλεύσειν, “ but I hope, if the gods will, to escape from the talking and after the fifteenth to return home.’”’ See also P Oxy I. 1198 (ii/iii A.D.) (= Selections, p- 103) where the naughty boy writes to his father— οὐ θέλις ἀπενέκκειν μετ᾽ ἐσοῦ els ᾿Αλεξανδρίαν, od μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε υἱγένω σε εἶτα, “if you refuse to take me along with you to Alexandria, I won’t write you a letter, or speak to you, or wish you health henceforth,” P Fay 1264 (ii/iii A.D.) ἤκουσα φίλον Tod πατρός μου λαλοῦνTos περὶ σοῦ ὅτι πεμψεν (/. ἔπεμψεν) ἐπὶ τὴν πενθερά (/.—pav) σου…
Read the full entry →λαλέω (laleō) — to speak.
λᾰλ-έω,
talk, chat, prattle, ἕπου καὶ μὴ λάλει [Refs 5th c.BC+]: with dative, talk to one, λαλῶν ἐν ταῖς ὁδοῖς σεαυτῷ [Refs 5th c.BC+]; opposed to λέγω, λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν [Refs 5th c.BC+]; λαλῶν μὲν.., λέγων δέ.. [Refs 4th c.BC+]
__b generally, talk, speak, [Refs 5th c.BC+]
2. talk of, τινα [Refs 3rd c.BC+]:—passive, πρᾶγμα κατ᾽ ἀγορὰν λαλούμενον [Refs 5th c.BC+]
3. in later writers, ={λέγω}, speak, λαλεῖ οὐθὲν τῶν ἄλλων ζῴων πλὴν ἀνθρώπου [NT+5th c.BC+]; χειρσὶν ἅπαντα λαλήσας, of a pantomime, [NT+3rd c.BC+]passive, λαληθήσεταί σοι ὅ τι σε δεῖ ποιεῖν it shall be told thee.., [NT]
λαλέω
laleo
a prolonged form of an otherwise obsolete verb; to talk, i.e. utter
words:--preach, say, speak (after), talk, tell, utter. Compare 3004.
see GREEK for 3004
λαλέω
v.
I speak, say
λαλέω laleō 296x
to make vocal utterance; to babble, to talk; in NT absol. to exercise the faculty of speech, Mt. 9:33; to speak, Mt. 10:20; to hold converse with, to talk with, Mt. 12:46; Mk. 6:50; Rev. 1:12; to discourse, to make an address, Lk. 11:37; Acts 11:20; 21:39; to make announcement, to make a declaration, Lk. 1:55; to make mention, Jn. 12:41; Read the full entry →
λαλέω λαλός to talk, chat, prattle, babble, Ar., etc.:—generally, to talk, say, Soph.
c. acc. to talk of, Theocr.
in late Gr., just like λέγω, to speak, NTest., Thuc.:—Pass., λαληθήσεταί σοι it shall be told thee, NTest.
the proper sense, to chatter, is sometimes opp. to articulate speech, as of monkeys, λαλοῦσι μὲν φράζουσι δὲ οὔ Plut.; of locusts, to chirp, Theocr.
of musical sounds, αὐλῶι λαλεῖν id. Theocr.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
298 occurrences in the New Testament, rendered 81 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 298 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 661 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.
διὰ τοῦτο Μωυσῆν ἀνακέκληκε καὶ ἐλάλησεν αὐτῷ ὁ θεός.
καὶ τοῦ θεοῦ φθεγξαμένου πάλιν ἀκούσας ἠξίου λαλεῖν ἐπὶ τοῖς χρωμένοις·
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’…
ἀπαιτεῖς τὴν ἐνμένουσαν ἐν τῇ οἰκίᾳ σου τὸ ἐνοίκιον. ἵνα εὕρωμεν καὶ ἡμεῖς εὔλογον λαλῆσαι αὐτῇ, γράψον Κουπανηοῦτι ἐπιστολήν, προστάξας, ἵνα εὕρῃ εὔλογον πρὸς αὐτὴν λαλῆσαι. θερμῶς ἀσπάζεταί σε
περὶ ἀργυρωματίων σὺν 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·
περὶ τῶν ὀσπριδίων. περὶ τούτου οὐδὲν τετέλεσται. τὴν γὰρ ἀτιμίαν Θέων σοι κατʼ ὄψιν λαλήσει. ταχέως οὖν σπεῦσον, ὡς ἔγραψας, πρὸς ἡμᾶς γενέσθαι. ἀσπάζονταί σε οἱ ἐν οἴκωι πάντες.
The Greek word ὑπέρ (transliterated as *huper*) is a preposition meaning 'over' or 'above' when used with the genitive case, and it can imply 'for' or 'on behalf of' in various contexts. It appears frequently in the New Testament, particularly in discussions of Christ's sacrificial death, such as in Matthew 5:44 and Romans 5:6-8. The word can also express excess or superiority when used with the accusative case.
Ir has been often claimed, and in the interests of an all-important truth, namely the vicarious character of the sacrifice of the death of Christ, that in such passages as Met. 4i;-93 Tit. i. 14: 1 Tim. 11. 6; Gal. 111: 13+ Luke REM 19, 203 1 Pet. 11. 21: 11.133 iv.1; Rom. v.38; John x. 15, in all of which Christ is said to have died ὑπὲρ πάντων, UTEP ἡμῶν, ὑπὲρ τῶν προβάτων, and the like, ὑπέρ shall be accepted as equipollent with ἀντί. And then, it is further urged that, as ἀντί is the preposition first of equivalence (Homer, Jl. ix. 116, 117) and then of exchange (1 Cor. xi. 15; Heb. xii. 2, 16; Matt. v. 38), ὑπέρ must in all those passages be regarded as having the same force. Each of these, it is evident, would thus become a dictum probans for a truth, in itself most vital, namely that Christ suffered, not merely on our behalf and for our good, but also in our stead, and bearing…
Read the full entry →ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., II Co 11:23),
prep. c. gen., acc.
C. gen., primarily of place (rest or motion), over, above, across, beyond, hence, metaph.,
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (μὴ γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Co. ν. 21 (τὸν οὐ γνόντα would be equiv. to ἀγνοοῦντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, Lk. i. 20; ἔσῃ τυφλὸς μὴ βλέπων, Acts xiii. 11. where the writer or speaker does ποῦ regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2 p. 666), — to be rendered without ete. (Germ. ohne zu with inf.) [ef. B. § 148, 7 b.]: ἐξῆλθε μὴ ἐπιστάμενος, ποῦ ἔρχεται, Heb. xi. 8; add, Mt. xxii. 12; Lk. xiii. 11 [(but ef. B. § 148, 7¢.)]; Acts v. 7; xx. 22; Heb.ix.9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc. : θερίσομεν μὴ ἐκλυόμενοι, Gal. vi. 9; μὴ…
Read the full entry →ὑπέρ. From its original locative meaning ‘‘ over” (as in P Par 1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came to be applied in a variety of ways. I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the customary offerings to the gods on behalf of us and our children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέσθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..) γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also crane, ὑπερ with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10 (will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ…
Read the full entry →ὑπέρ (huper) — above/for.
ὑπέρ [ῠ],
Epic dialect also ὑπείρ, used by [Refs 8th c.BC+] ὁπέρ (which see): in Aeolic dialect replaced by περί (see. περί [Refs 4th c.BC+] also dative (Cf. Sanskrit upaári 'above', Gothic ufar, O[Refs 5th c.BC+] ofer 'over':—from it are formed the comparative and superlative ὑπέρτερος, -τατος, also adverb ὕπερθεν, and Nouns ὑπέρα, ὕπερος.)
__A WITH GENIT.,
__A.I of Place, over;
__A.I.1 in a state of rest, over, above, frequently in [Refs 8th c.BC+]; χιτωνίσκους ἐνεδεδύκεσαν ὑ. γονάτων not reaching to the knees, [Refs 8th c.BC+]; στῆ δ᾽ ἄρ᾽ ὑ. κεφαλῆς stood over his head as he lay asleep, [Refs 8th c.BC+]; ὑ. κεφαλῆς οἱ ἐγίνετο διεξελαύνοντι over head, i. e. over the gateway, [Refs 5th c.BC+]; τὰ ὑ. κεφαλῆς the higher ground, [Refs 5th c.BC+]; Ἰονίας ὑ. ἁλὸς οἰκέων on the Ionian sea…
ὑπέρ
huper
a primary preposition; "over", i.e. (with the genitive case) of place,
above, beyond, across, or causal, for the sake of, instead, regarding;
with the accusative case superior to, more than:--(+ exceeding,
abundantly) above, in (on) behalf of, beyond, by, + very chiefest,
concerning, exceeding (above, -ly), for, + very highly, more (than),
of, over, on the part of, for sake of, in stead, than, to(-ward),
very. In the comparative, it retains many of the above applications.
ὑπέρ
Prep.
in behalf of, above
ὑπέρ hyper 150x
(1) gen., above, over; met. in behalf of, Mt. 5:44; Mk. 9:40; Jn. 17:19; instead of beneficially, Phlm. 13; in maintenance of, Rom. 15:8; for the furtherance of, Jn. 11:4; 2 Cor. 1:6, 8; for the realization of, Phil. 2:13; equivalent to περί, about, concerning, with the further signification of interest or concern in the subject, Acts 5:41; Rom. 9:27; Read the full entry →
ὑπέρ over, above, w. gen, over, beyond, w. acc.
Lat. super:—hence are formed comp. and Sup. ὑπέρτερος, -τατος.
WITH GENIT.,
of Place, over, above:
in a state of rest, στέρνον ὑπὲρ μαζοῖο Il.; ὑπὲρ κεφαλῆς στῆναί τινι to stand over his head, Hom.: of countries, above, further inland, οἰκέοντες ὑπὲρ Ἁλικαρνησσοῦ μεσόγαιαν Hdt.
in a state of motion, over, across, ὑπὲρ θαλάσσης καὶ χθονὸς ποτωμένοις Aesch.
over, beyond, ὑπὲρ πόντου Od.
metaph., from the notion of standing over to protect, for, for defence of, in behalf of, ἑκατόμβην ῥέξαι ὑπὲρ Δαναῶν Il.; θύειν ὑπὲρ τῆς πόλεως Xen.; ὑπὲρ τῆς πατρίδος ἀμύνειν to fight for one's country, etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
Measure
Several words are so rendered in the Authorized Version. (1.) Those which are indefinite. (a) Hok, Isa. 5:14, elsewhere “statute.” (b) Mad, Job 11:9; Jer. 13:25, elsewhere “garment.” (c) Middah, the word most frequently thus translated, Ex. 26:2, 8, etc. (d) Mesurah, Lev. 19:35; 1 Chr. 23:29. (e) Mishpat, Jer. 30:11, elsewhere “judgment.” (f) Mithkoneth and token, Ezek. 45:11. (g) In New Testament metron, the usual Greek word thus rendered (
See SHEKELS, TALENT, BATH, or Ephah, EPHAH, etc.
158 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 154 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι.
τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον
μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν ἀρουρῶν
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1NS — Personal pronoun · first person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-1NS Part of Speech: Personal pronoun Person: first Case: Nominative Number: Singular
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
κόπος (kopos) refers to labor, toil, and trouble, often implying fatigue or weariness. It is derived from the verb meaning 'to strike' and encompasses a range of meanings from physical labor to emotional distress. In the New Testament, it appears in contexts such as the labor of love (1 Thessalonians 1:3) and the efforts of teaching (John 4:38). Different lexicons highlight nuances in its use, particularly in distinguishing it from similar terms like μόχθος.
κόπος, -ου, ὁ
(< κόπτω),
[in LXX chiefly for עָמָל, also for אָוֶן, etc.;]
a striking, beating (in Je 51:33 (45:3) = κοπετός).
κόπος, -ου, 6, (κόπτω) ; 1. i. 4: τὸ κόπτειν, a beating. 2. i. 4. κοπετός, a beating of the breast in grief, sorrow, (Jer. li. 33 (xlv. 3)). 3. labor (so Sept. often for })» ἘΜῸΝ a. trouble (Aeschyl., Soph.) : κόπους παρέχειν τινί, to cause one trouble, make work for him, Mt. xxvi. 10; Mk. xiv. 6; Lk. xi. 7; Gal. vi. 17; κόπον παρέχ. τινί, Lk. xviii. 5. ὍὌ. intense labor united with trouble, toil, (Eur., Arstph., al.) : univ., plur., 2 Co. vi. 5; xi. 23; of manual labor, joined with μόχθος [(see below) ], 1 Th. ii. 9; ἐν κόπῳ Kk. μόχθῳ, [toil and travail], 2 Co. xi. 27 (where L T Tr WH om. ev); 2 Th. iii. 8; of the laborious euurts of Christian virtue, 1 Co. xv. 58; Rev. ii. 2; plur. Rev. xiv. 13; 6 κόπος τῆς ἀγάπης, the labor to which love prompts, and which voluntarily assumes and endures trouble and pains for the salvation of others, 1 Th. i. 3; Heb. vi. 10 Rec.; of toil in teaching…
Read the full entry →κόπος (kopos) — labor.
κόπ-ος, ὁ,
(κόπτω) striking, beating, ὀξύχειρι σὺν κόπῳ (Pauw for κτύπῳ) [Refs 4th c.BC+]; στέρνων κόπους (Seidler for κτύπους) [Refs 5th c.BC+]; ={κοπανισμός}, [Refs 5th c.AD+]
II. toil and trouble, suffering, [Refs 5th c.BC+]; pain of a disease, [Refs 5th c.BC+]; κόπους παρέχειν τινί to give trouble, [NT+2nd c.BC+]; κόπον ἔχειν [Refs 1st c.BC+]
II.2. fatigue, [Refs 5th c.BC+]; κόπου ὕπο from very weariness, [Refs 5th c.BC+]; κόπῳ δαμέντες, ἁλίσκεσθαι, [NT+5th c.BC+]; περὶ κόπων title of work by [Refs 4th c.BC+]
II.3. work, exertion, καμάραν ἀφ᾽ ἱδίων κόπων ἐποίησεν [Refs 1st c.AD+]; κόπῳ κόπον λύειν proverbial in [Refs 4th c.AD+]
κόπος
kopos
from 2875; a cut, i.e. (by analogy) toil (as reducing the strength),
literally or figuratively; by implication, pains:--labour, + trouble,
weariness.
see GREEK for 2875
κόπος, ου, ὁ
n.m.
trouble, toil, labor
κόπος kopos 18x
trouble, difficulty, uneasiness, Mt. 26:10; Mk. 14:6; labor, wearisome labor, travail, toil, 1 Cor. 3:8; 15:58; meton. the fruit or consequence of labor, Jn. 4:38; 2 Cor. 10:15
κόπος κόπος, ου, κόπτω a striking, beating, Aesch., Eur.
toil, trouble, suffering, Aesch., Soph.
weariness, fatigue, Eur., Ar.
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
19 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 17 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὧν καὶ ἡ ἄνευ κόπου ψιλὴ διήγησις ἱκανὴ τοὺς μὲν εὐφυεῖς τελειῶσαι πρὸς ἀρετήν, τοὺς δ’ ἀφηνιαστὰς καὶ σκληροὺς τὸ ἦθος εὐπειθεστέρους ἀπεργάσασθαι.
καὶ ὁ Ἡσαῦς ἀσπασάμενος αὐτὸν ἀνήρετο τῶν παίδων τὸν ὄχλον καὶ τὰς γυναῖκας, ἠξίου τε τότε μαθὼν περὶ αὐτῶν τὸ πᾶν καὶ αὐτὸς συμβαδίζειν αὐτοῖς πρὸς τὸν πατέρα, Ἰακώβου δὲ προφασιζομένου τὸν κόπον τῶν ὑποζυγίων ὑπεχώρησεν εἰς Σάειραν·
καὶ μηκέτι μοι κόπους πάρεχε περὶ ἀποκαλύψεως: αἱ γὰρ ἀποκαλύψεις αὗται τέλος ἔχουσιν: πεπληρωμέναι γάρ εἰσιν.
τοὺς ἄρχοντας καὶ ὑποδεῖξαι αὐτοῖς ὅτι Παπεῖ χάριν τοῦ ἀρχιμαχαιροφόρου ἀνάστατόν με ποιεῖ ἐφόδοις κοπῶν με. διʼ ἃ δεῖ αὐτοὺς τῶι στρατηγῶι μνησθῆναι. οὐδὲν ὀφείλω οὔτε ἔκθεσιν οὔτε ὑποκείμενον.
γράψατε δὲ εἰς πιττάκια, ποῦ ἕκαστος ὑμῶν ἐπιμένει, καὶ γράψω τοῖς στρατηγοῖς, ἵνα μηδεὶς κόπους παράσχῃ. τῆι δ τοῦ Σεβαστοῦ μηνὸς ἐπιδεδώκαμεν αὐτῷ τὰ πιττάκια ἐν τοῖς πριγκιππίοις καὶ
παρέχῃ Ἰσχυρᾶς αἰτῶ σε χαλκὸν μὴ αὐτῷ δὸς μηδὲ ἕν . ἂν δέ σοι κόπους παρέχῃ, πλείω τῶν δέκα στατήρων ὧν σοι δέδωκε κατὰ χεῖρας μὴ δὸς … εδυ
περισσοτέρως, adv., (fr. περισσῶς, q. v-), [ef. W. § 11, 2c.; B.69 (61)]; 1. prop. more abundantly (so in Diod. 13, 108; Athen. 5 p. 192f.); in the N. T. more, in a greater degree; more earnestly, more exceedingly, [ οἵ. W. 243 (228)]: Mk. xv. 14 Rec. ; 2 Co. vii. 15; xi. 23; Gal. i. 14; Phil. i. 14; 1 Th. ii. 17; Heb. ii. 1; xiii. 19; opp: to ἧττον, 2 Co. xii. 15; περισσοτέρως μᾶλλον, much more, [R.V. the more exceedingly], 2 Co. vii. 13. 2. especially, above others, [A. V. more abundantly]: 2 Co. 1 Pye abe ΑΝ
περισσοτέρως, in the strong sense ‘more exceedingly,’’ as in 2 Cor 71%, may be illustrated by P Giss I. 2512 (ii/A.p.) ἵνα περισσ[ο]τέρως αὐτῷ μελήσῃ διὰ τὸ ipis αὐτὸν προτρέπεσθαι.
περισσοτέρως (perissoterōs) — more excessively.
Included with: περισσός,
Attic dialect περιττός, ή, όν, (from περί, as ἔπισσαι from ἐπί, μέτασσαι from μετά) beyond the regular number or size, prodigious, δῶρα [Refs 8th c.BC+]; στάθμα, uncertain meaning, see at {ἕλκω} [Refs 5th c.BC+]
2. out of the common, extraordinary, strange, ἔ τι περισσὸν εἰδείη if he has any signal knowledge, [Refs 6th c.BC+]; εἴ τι φρονεῖς καί τι περισσὸν ἔχεις Philisc.[Refs 5th c.BC+]; ἴδια καὶ π. [Refs 4th c.BC+]; πρᾶξις π. [Refs]; τί π. ποιεῖτ; [NT+4th c.BC+]; συνανθρωπίζον.. πάντων περισσότατον, of the dog, [Refs 4th c.BC+]; in Literature, striking, τὸ περιττόν, as a quality of οἱ τοῦ Σωκράτους λόγοι, [Refs 4th c.BC+]; τὰ σοφὰ καὶ τὰ π. refinements, [Refs 4th c.BC+]; opposed to κοινὸς καὶ δημώδης, [Refs 3rd c.AD+] (but also…
περισσοτέρως
perissoteros
adverb from 4055; more superabundantly:--more abundant(-ly),
X the more earnest, (more) exceedingly, more frequent, much
more, the rather.
see GREEK for 4055
περισσοτέρως perissoterōs 12x
more, more abundantly, more earnestly, more vehemently, 2 Cor. 7:13; exceedingly, Gal. 1:14
12 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.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
φυλακή (phulakē) refers to a guarding or watch, often associated with the act of keeping watch or the place where individuals are held, such as a prison. It encompasses meanings related to security, custody, and the time divisions of night. The New Testament uses it in contexts of imprisonment (e.g., Mt 14:10) and as a watch during the night (e.g., Lk 12:38).
φυλακή, -ῆς, ἡ
(< φυλάσσω)
[in LXX chiefly for מִשְׁמֶרֶת and cogn. forms, also for כֶּלֶא etc. ;]
actively, a guarding, guard, watch (Hom., Plat., Xen., al.): cogn. acc., φυλάσσειν φυλακάς, to keep watch, Lk 2:8;
of those who keep watch (as also Lat. custodia), a guard; pl., sentinels, a guard (Hom., al.): Ac 12:10;
φυλακή, -js, ἡ, (φυλάσσω), fr. Hom. down, Sept. for NNW, Ww, 71D (a prison), x52 (enclosure, confinement), guard, watch, i. e. a. in an act. sense, a watching, keeping watch: φυλάσσειν φυλακάς, to keep watch, Lk. ii. 8 (often in the Grk. writ. fr. Xen. an. 2, 6, 10, etc.; Plat. lege. 6 p. 758 ἃ. down; [οἵ. φυλακὰς ἔχειν, ete. fr. Hom. (Il. 9, 1 ete.) on]; often also in Sept. for Το Ww). b. like the Lat. custodia and more freq. the plur. custodiae (see Klotz, Hdwrbch. [or Harpers’ Lat. Dict.] s.v.), iq. persons keeping watch, a guard, sentinels: Acts xii. 10 [here A. V. ward] (and very often in prof. auth. fr. Hom. down). c. of the place where captives are kept, a prison: Mt. xiv. 10; xxy. 36, [39], 43 sq.; Mk. vi. 17, 27 (28); Lk. iii. 20; xxi. 12; xxii.33; Actsv.19, 22; vili.3; xii. ὅ 5α. 17; xvi. 27,40; xxii.4; xxvi. 10; 2 Co. vi. 5 [here, as in ΗΘ}. xi. 36, A. V. imprisonment]; 2 Co.…
Read the full entry →φυλακή. (1) For φυλακή in the general sense of ‘‘ care,” “charge,” of a thing: P Lille I. 78 (iii/B.c.) ἐπιζητήσαντος αὐτοῦ βυβλάριά τινα, ἃ ἐδεδώκειν ἐν φυ(λακῆι) ““1] me réclama de petits livres qu’il m’avait donnés en garde.” (2) ‘‘ watch,” “‘guard”’: P Tebt II. 2827 (late ii/B.c.) a guard declares that he will keep the best watch possible upon other people’s holdings—ov(Aakiv) ἀλ[λο]τρ[{1ὧν κλή(ρων) συντηιρήσιν ἀπὸ τίο]ῦ BeAti
φυλακή (phulakē) — prison/watch: prison.
φῠλᾰκ-ή, ἡ,
(φύλαξ) watching or guarding, especially by night, φυλακῆς μνήσασθε [Refs 8th c.BC+]; φυλακὰς ἔχειν keep watch and ward, [Refs]; φ. κατέχειν [Refs 5th c.BC+]; φυλακὴ ἔχει αὐτόν watching engages him, variant in [Refs 8th c.BC+] tell an unarmed man to stand on the defensive, i.e. to give commands that cannot be obeyed, [Refs 5th c.BC+]; ὅπως ἀφανὴς εἴη ἡ φ. that there might be nothing visible to watch, [Refs 5th c.BC+]; φυλακὰς φυλάξειν keep watch and ward, [Refs 5th c.BC+]; φυλακὰς καταστήσασθαι, κατασκευάσασθαι, [Refs 5th c.BC+]
2. watch or guard, of persons, [NT+5th c.BC+]; φ. τοῦ σώματος a body guard, [Refs 5th c.BC+], etc.; garrison of a place or fortress, [Refs 5th c.BC+]; ἡ…
φυλακή
phulake
from 5442; a guarding or (concretely, guard), the act, the person;
figuratively, the place, the condition, or (specially), the time (as a
division of day or night), literally or figuratively:--cage, hold,
(im-)prison(-ment), ward, watch.
see GREEK for 5442
φυλακή, ῆς, ἡ
n.f.
a watching, guard, prison, imprisonment
φυλακή phylakē 47x
a keeping watch, ward, guard, Lk. 2:8; a place of watch, Rev. 18:2; a watch, guard, body of guards, Acts 12:10; ward, custody, imprisonment, 2 Cor. 6:5; 11:23; Heb. 11:36; prison, 1 Pet. 3:19; a place of custody, prison, Mt. 14:10; 25:39, 44; a watch or division, of the night, which in the time of our Savior was divided into watches of three hours each, called ὀψέ, μεσονύκτιον, ἀλεκτοροψωνία and πρωία, or πρωί, Mt. 14:25; 24:43;
φυλακή φυ^λα^κή, ἡ, φυλάσσω a watching or guarding, watch, guard, ward, esp. by night, φυλακῆς μνήσασθε keep watch and ward, Il.; so, φυλακὰς ἔχειν id. Il.; ὅπως ἀφανὴς εἴη ἡ φ. that there might be nothing visible to watch, Thuc.; φυλακὴν φυλάττειν to keep watch, Xen.; τὰς φ. ποιεῖσθαι id. Xen.; φυλακὰς καταστήσασθαι to set watches, Ar.
a watch or guard, of persons, Plat., Xen., etc.; ἡ τοῦ σώματος φ. a body guard, Dem.:— a guard or garrison, Hdt.; ἡ ἐν τῇ Ναυπάκτῳ φ., of a squadron of ships, Thuc.
of place, a watch, station, post, Il., Xen.
of time, a watch of the night, Hdt., Eur., etc.
a place for keeping others in, a ward, prison, Anth., NTest.
48 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 46 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 71 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν οὖν εὐθιξία θέσις ἐστὶν ἐν τῷ παραδείσῳ, ἡ δὲ ἐπιμονὴ πρᾶξις τῶν καλῶν [τὸ ἐργάζεσθαι τὰ καλά], ἡ δὲ μνήμη φυλακὴ καὶ διατήρησις τῶν ἁγίων δογμάτων.
Οἱ μὲν οὖν ἱππεῖς παραλαβόντες τὸν Βενιαμὶν ἦγον πρὸς Ἰώσηπον καὶ τῶν ἀδελφῶν ἑπομένων, ὁ δὲ τὸν μὲν ἰδὼν ἐν φυλακῇ, τοὺς δʼ ἐν πενθίμοις σχήμασι, τί δή, φησίν, ὦ κάκιστοι, φρονήσαντες ἢ περὶ τῆς ἐμῆς φιλανθρωπίας ἢ περὶ τοῦ θεοῦ τῆς προνοίας…
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
τῆς τούτων ἀπαιτήσεως οὐ μετρίως ἐσκυλμένος ὑπʼ αὐτοῦ, ἀπὸ τοῦ τόπου συνόδου … μετὰ φυλακῆς τόπον ἐκ τόπου μεταγειοχότων καὶ ἐκ τοῦ τοιούτου πρα … ησων ἀπʼ ὀλίγων
τας φάσκοντες τὸν πατέρα αὐτῶν ἐκ τοῦ ζῆν μεθεστακέναι πρὸς … λο … κατὰ φυλακὴν. καταστάντες δὲ καὶ ἀπολογησάμενοι ἐφάνημεν τῶι Κόρδωι ἀθῶιοι τῆς συκοφαντίας, ὥστε εἰ μὴ ἐξ
ἄλλος μητρὸς τῆς αὐτῆς συντάξιμον τοῦ αὐτοῦ ἔτους Θεαδελφίας δραχμὰς ὀκτώ, γίνονται δραχμαὶ η, φυλακῆς δραχμὴν μίαν διώβολον, ἐπιμερισμοῦ ἀπόρων τρεισκαιδεκάτου ἔτους δραχμὰς δύο ἡμιώβολον δεσμοφυλάκων ἡμιώβολον χαλκοῦς β,
περισσοτέρως, adv., (fr. περισσῶς, q. v-), [ef. W. § 11, 2c.; B.69 (61)]; 1. prop. more abundantly (so in Diod. 13, 108; Athen. 5 p. 192f.); in the N. T. more, in a greater degree; more earnestly, more exceedingly, [ οἵ. W. 243 (228)]: Mk. xv. 14 Rec. ; 2 Co. vii. 15; xi. 23; Gal. i. 14; Phil. i. 14; 1 Th. ii. 17; Heb. ii. 1; xiii. 19; opp: to ἧττον, 2 Co. xii. 15; περισσοτέρως μᾶλλον, much more, [R.V. the more exceedingly], 2 Co. vii. 13. 2. especially, above others, [A. V. more abundantly]: 2 Co. 1 Pye abe ΑΝ
περισσοτέρως, in the strong sense ‘more exceedingly,’’ as in 2 Cor 71%, may be illustrated by P Giss I. 2512 (ii/A.p.) ἵνα περισσ[ο]τέρως αὐτῷ μελήσῃ διὰ τὸ ipis αὐτὸν προτρέπεσθαι.
περισσοτέρως (perissoterōs) — more excessively.
Included with: περισσός,
Attic dialect περιττός, ή, όν, (from περί, as ἔπισσαι from ἐπί, μέτασσαι from μετά) beyond the regular number or size, prodigious, δῶρα [Refs 8th c.BC+]; στάθμα, uncertain meaning, see at {ἕλκω} [Refs 5th c.BC+]
2. out of the common, extraordinary, strange, ἔ τι περισσὸν εἰδείη if he has any signal knowledge, [Refs 6th c.BC+]; εἴ τι φρονεῖς καί τι περισσὸν ἔχεις Philisc.[Refs 5th c.BC+]; ἴδια καὶ π. [Refs 4th c.BC+]; πρᾶξις π. [Refs]; τί π. ποιεῖτ; [NT+4th c.BC+]; συνανθρωπίζον.. πάντων περισσότατον, of the dog, [Refs 4th c.BC+]; in Literature, striking, τὸ περιττόν, as a quality of οἱ τοῦ Σωκράτους λόγοι, [Refs 4th c.BC+]; τὰ σοφὰ καὶ τὰ π. refinements, [Refs 4th c.BC+]; opposed to κοινὸς καὶ δημώδης, [Refs 3rd c.AD+] (but also…
περισσοτέρως
perissoteros
adverb from 4055; more superabundantly:--more abundant(-ly),
X the more earnest, (more) exceedingly, more frequent, much
more, the rather.
see GREEK for 4055
περισσοτέρως perissoterōs 12x
more, more abundantly, more earnestly, more vehemently, 2 Cor. 7:13; exceedingly, Gal. 1:14
12 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.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word πληγή (plēgē) means a blow, stripe, or wound, derived from the verb πλήσσω (plēssō). It can also refer to a calamity or plague, particularly in a metaphorical sense. This term appears in several New Testament passages, including Luke 10:30 and Revelation 9:20, where it conveys both physical and figurative meanings.
πληγή, ῆς, ἡ
(< πλήσσω),
[in LXX chiefly for מַכָּה, also for מַגֶּפָה etc.;]
a blow, stripe, wound: pl., Lk 10:30 12:48, Ac 16:23, 33, II Co 6:5 11:23; ἡ π. τ. θανάτου (RV, death-stroke), Re 13:3, 12; τ. μαχαίρας, Re 13:14.
Metaph., a calamity, plague: Re 9:18, 20 11:6 15:1, 6, 8 16:9, 21 18:4, 8 21:9 22:18.†
πληγή, -ῆς, ἧ, (πλήσσω), fr. Hom. down; Sept. chiefly for 137, also for 7539 ; 1. a blow, stripe: plur., Lk. x. 30; xii. 48; Acts xvi. 23,33; 2 Co. vi.5; xi. 23; a wound: ἡ πληγὴ τοῦ θανάτου, deadly wound [R. V. death-stroke], Rey. xiii. 3, 12; τῆς μαχαίρας, wound made by a sword [sword-stroke], Rey. xiii. 14. [On its idiomatic omission (Lk. xii. 47, ete.) ef. Β. 82 (13); W. § 64, 4.] ὩΣ a public calamity, heavy affliction, [ οἵ. Eng. plague], (now tormenting now destroying the bodies of men, and sent by God as a punishment) : Rev. ix. 18 [Ree. om.], 20; xi. 6; xv. 1, 6, 8; xvi. 9,[21]; xviii. 4,85 xxi.9; xxii. 18. [Cf. md. Διός, Soph. Aj. 137 (cf. 279); al.]
πληγή, “blow ’’: cf. Chrest. IL. 69 (B.C. 246) πληγάς μοι ἐνέβαλεν, P Tebt I. 4419 (B.c. 114) ἔδωκεν πληγὰς πλείους ἧι [εἸῖχεν ῥάβδωι, P Fay 1217 (c. π.6. 103) ἤγαγον μεθ᾽ ὕβρεως καὶ πληγῶν, ‘they dragged me away with insults and blows,’’ and P Tebt 11. 33129 (c. A.b. 131) ἐϊπήνεγκά[ν μο]ι πληγὰς εἰς πᾶν μέλ[ο]ς το[ῦ σ]ώματος. Add from the law of astynomy at Pergamum, carved on stone in the time of Trajan, OG/S 483177, αὐτὸς μαστιγούσθω ἐν τῶι κύφωνι (‘‘ the pillory’’) πληγαῖς πεντήκοντα, and see also Sy// 737 (=* 1109)** (A.p. 178) ἐὰν δέ τις ἄχρι πληγῶν ἔλθῃ, ἀπογραφέστω ὁ πληγεὶς πρὸς τὸν ἱερέα ἢ τὸν ἀνθιερέα. For the ellipsis οἵ πληγάς in Lk 1247, 2 Cor 11%, cf. Herodas IIT. 77, V. 33 (with Headlam’s…
Read the full entry →πληγή (plēgē) — plague/blow/wound.
πληγ-ή,
Doric dialect πλᾱγά, ἡ, (πλήσσω) blow, stroke, πεπληγὼν πληγῇσιν [Refs 8th c.BC+]: frequently joined with Verbs of cognate signification, πέπληγμαι καιρίαν πληγήν [Refs 5th c.BC+]; τύπτεσθαι τῇ δημοσίᾳ μάστιγι ν πληγάς Legal cited in [Refs 5th c.BC+] is frequently omitted, τρίτην ἐπενδίδωμι [NT+5th c.BC+]; καιρίῃ (i.e. πληγῇ) τετύφθαι [Refs 5th c.BC+]; π. ἐμβαλεῖν, ἐντείνειν τινί, [Refs 5th c.BC+]; πληγαῖς ζημιοῦν, κολάζειν, [Refs 5th c.BC+]; πληγῆς ἄρχειν strike the first blow, [Refs 5th c.BC+]; τὰς π. στέγειν, of the shell of a tortoise, [Refs 5th c.BC+]
Read the full entry →πληγή
plege
from 4141; a stroke; by implication, a wound; figuratively, a
calamity:--plague, stripe, wound(-ed).
see GREEK for 4141
πληγή, ῆς, ἡ
n.f.
a blow, stripe, wound
πληγή plēgē 22x
a blow, stroke, stripe, Lk. 10:30; 12:48; meton. a wound, Acts 16:33; Rev. 13:3, 12, 14; from the Hebrew, a plague, affliction, calamity, Rev. 9:20; 11:6
πληγή πληγή, doric πλα_γά, ἡ,
πλήσσω a blow, stroke, Lat. plaga, Hom., etc.; πληγὴν πέπληγμαι καιρίαν Aesch.; in such phrases πληγήν or πληγάς is often omitted, πολλὰς τυπτόμενος Ar., etc.:—the person struck is said πληγὰς λαβεῖν id. Ar.; the striker πληγὰς δοῦναι, ἐμβάλλειν, ἐντείνειν τινί Xen.
a stroke by lightning, Hes.: a blow, stroke of calamity, Aesch.; πλ. θεοῦ a blow from heaven, Soph.
Noun-DPF — Noun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
N-DPF Part of Speech: Noun Case: Dative Number: Plural Gender: Feminine
22 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 22 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 50 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.
ταῖς γὰρ συνεχέσι πληγαῖς γυμναζόμενα καὶ βίᾳ τὴν φορὰν ἀνωθοῦντα κραταιότερά τέ ἐστι καὶ πιαίνεται μᾶλλον.
ἀφείλετο δὲ καὶ τὸν ὄφιν τὴν φωνὴν ὀργισθεὶς ἐπὶ τῇ κακοηθείᾳ τῇ πρὸς τὸν Ἄδαμον καὶ ἰὸν ἐντίθησιν ὑπὸ τὴν γλῶτταν αὐτῷ πολέμιον ἀποδείξας ἀνθρώποις καὶ ὑποθέμενος κατὰ τῆς κεφαλῆς φέρειν τὰς πληγάς, ὡς ἐν ἐκείνῃ τοῦ τε κακοῦ τοῦ πρὸς ἀνθρώπους…
λέγει γὰρ ὁ θεὸς τὴν πληγὴν τῆς σαρκὸς αὐτοῦ ὅτι ἐξ αὐτῶν: Ὅταν πατάξωσιν τὸν ποιμένα ἑαυτῶν, τότε ἀπολεῖται τὰ πρόβατα τῆς ποίμνης.
ἐφʼ ὃ ἔχω συκήρατον ἐξετρύγησεν βιαίως ὅσον ἠβούλετο. πρὸς ὃν καὶ λογοποιούμενος ἔδωκέν μοι πληγὰς πλείους καὶ κατέαξεν κράνωι τὴν ἀριστερὰν χεῖρα καὶ ἀπηνέγκατό μου χιτῶνα καὶ ζώνην καὶ
θυγάτηρ … … ερε … οῦς, αἱ δύο, καταπεριστᾶσαι τὴν θυγατέρα μου ἔδοσαν αὐτῆι πληγὰς πλείους καὶ ἀφήρπασαν τὸν ταύτης χιτῶνα καὶ τὰς τοῦ ἀργυρίου δραχμὰς τέσσαρας. διὸ ἀξιῶ,
εἰς τὴν οἰκίαν μου ἀπηνέγκαντο ἱματισμὸν … πάντες βε … σκεύη καὶ ἐπήνεγκάν μοι πληγὰς πλείστας εἰς τὸ τυχὸν μέρος τοῦ σώματος … ἐπιθέντες τη … ὥρας δ τῆς
The Greek word ὑπερβαλλόντως (huperballontōs) is an adverb meaning 'exceedingly' or 'above measure.' It is derived from the verb ὑπερβάλλω (huperballō), which conveys the idea of going beyond or surpassing limits. The term appears in the New Testament in 2 Corinthians 11:23, where it emphasizes an excessive degree.
ὑπερβαλλόντως, (fr. the ptep. of the verb ὑπερβάλλω, as ὄντω. fr. dv), above measure: 2 Co. xi. 28. (Job xv. 11; Xen., Plat., Polyb., al.)
ὑπερβαλλόντως. For this NT ἅπ. εἰρ. (2 Cor 1138) = ‘‘above measure,” cf. Syil 929 (=* 685)%* (B.c. 139) διὰ τὸ ὑπερβαλλόντως αὐτοὺς τὴν πρὸς ἀλλήλους φιλονικίαν ἐνεστάσθαι.
ὑπερβαλλόντως (huperballontōs) — severely.
ὑπερβάλλω,
future -βαλῶ, Epic dialect -βαλέω[Refs 8th c.BC+]: Epic dialect aorist 2 ὑπειρέβαλον [Refs 8th c.BC+]:—throw over or beyond a mark, overshoot, ὑπέρβαλε σήματα πάντων [Refs 8th c.BC+]; δουρὶ ὑ. Φυλῆα beat him in throwing with it, [Refs]
2. ὅτε μέλλοι ἄκρον [λόφον] ὑπερβαλέειν force the stone over the top, [Refs 8th c.BC+]
3. intransitive, run beyond, overrun the scent, of hounds, [Refs 5th c.BC+]
4. outstrip or pass, in racing, τινας [Refs 5th c.BC+]
5. middle, throw a stone over one's head, [Refs]
II. in various metaphorically senses:
II.1. outdo, excel, surpass, overpower, δέδοικα μὴ πρὶν πόνοις ὑπερβάλῃ με γῆρας [Refs 5th c.BC+]
ὑπερβαλλόντως
huperballontos
adverb from present participle active of 5235; excessively:--beyond
measure.
see GREEK for 5235
ὑπερβαλλόντως
Adv
beyond measure
ὑπερβαλλόντως hyperballontōs 1x
exceedingly, above measure, 2 Cor. 11:23*
ὑπερβαλλόντως adverb of ὑπερβάλλω exceedingly, Plat.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
Measure
Several words are so rendered in the Authorized Version. (1.) Those which are indefinite. (a) Hok, Isa. 5:14, elsewhere “statute.” (b) Mad, Job 11:9; Jer. 13:25, elsewhere “garment.” (c) Middah, the word most frequently thus translated, Ex. 26:2, 8, etc. (d) Mesurah, Lev. 19:35; 1 Chr. 23:29. (e) Mishpat, Jer. 30:11, elsewhere “judgment.” (f) Mithkoneth and token, Ezek. 45:11. (g) In New Testament metron, the usual Greek word thus rendered (
See SHEKELS, TALENT, BATH, or Ephah, EPHAH, etc.
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.
τὸ μὲν γὰρ ὠνόμασε θεοῦ, διότι ζωτικώτατον τὸ πνεῦμα, ζωῆς δὲ θεὸς αἴτιος, τὸ δὲ φῶς φησιν ὅτι ὑπερβαλλόντως καλόν (Gen.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
θάνατος (thanatos) means 'death' and can refer to both natural and violent forms of death. It encompasses physical death, spiritual death, and even metaphorical uses, such as the death of Christ. The New Testament uses it in various contexts, including imminent danger and eternal death. Notably, it is contrasted with ζωή (zoe), meaning 'life'.
θάνατος, -ου, ὁ (θνήσκω),
[in LXX chiefly for מָוֶת ,מוּת, sometimes דֶּבֶר;]
death;
θάνατος, -ov, 6, (θανεῖν); Sept. for ny) and ny, also for 727 pestilence [W. 29 note]; (one of the nouns often anarthrous, ef. W. § 19, 1s. v.; [B. § 124, 8¢.]; Grimm, Com. on Sap. p. 59); death; 1. prop. the death of the body, i. e. that separation (whether natural or violent) of the soul from the body by which the life on earth is ended: Jn. xi. 4, [13]; Acts ii. 24 [Trmrg. ἅδου] (on this see ddiv); Phil. ii. 27,30; Heb. vii. 23; ix. 15 sq.; Rev. ix. 6; xviii. 8; opp. to ζωή, Ro. viii. 38; 1 Co. iii. 22; 2Co.i. 9; Phil. i. 20; with the implied idea of future misery in the state beyond, 1 Co. xv. 21; 2 Tim. i. 10; Heb. ii. 14 sq.; 1. q. the power of death, 2 Co. iv. 12. Since the nether world, the abode of the dead, was conceived of as being very dark, χώρα καὶ σκιὰ θανάτου (ayy) is equiv. to the region of thickest darkness, i. e. figuratively, a region enveloped in the darkness of…
Read the full entry →θάνατος. For this common noun we may cite such passages as P Petr IIT. 36 (2)? τ]ὸν θάνατον ὑποκείμενον [ἐν] τῆι φυλακῆι διὰ τὴν ἔνδειαν, P Tebt I. 5% (B.c. 118) τοὺς δὲ παρὰ ταῦτα ποιοῦντας θαν[άτωι ζ]ημιοῦσθαι, P Oxy III. 4727 (c. Α.Ὁ. 130) ἄλλοι πολλοὶ τὸν θάνατον τοῦ ζῆν προκρείναντες, 12. 11. 2370}. 36 (A.D. 186) ἡ δὲ κτῆσις μετὰ θάνατον τοῖς τέκνοις κεκράτηται, “but the right of ownership after their death has been settled upon the children” (Edd.). The wellknown inscr. at the entrance of the inner court of the Temple at Jerusalem, threatening all who were not Jews with the penalty of death for entering, ends—és 8’ ἂν ληφθῇ, ἑαυτῶι αἴτιος ἔσται διὰ τὸ ἐξακολουθεῖν θάνατον (OG/S 5087, i/A.D.). In a Latin papyrus containing military accounts, | P Fay rosiii 24 (c. a.p. 180), opposite the name Turbon a letter @ has been inserted, implying, according to the editors, that he has died.…
Read the full entry →θάνατος (thanatos) — death.
θάνᾰτος [θᾰ], ὁ,
(θνῄσκω) death, whether natural or violent, [Refs 8th c.BC+]; τῶν ὑπαλευάμενος θάνατον the death threatened by them, [Refs 8th c.BC+]; θάνατόνδε to death, [Refs 8th c.BC+]; θανάτου τέλος, μοῖρα, [Refs 4th c.BC+]; θανάτου πέρι καὶ ζωᾶς for life and death, [Refs 5th c.BC+]; πόλεώς ἐστι θ., ἀνάστατον γενέσθαι it is its death, [Refs 4th c.BC+]; γῆρας ζῶν θ. [Refs 2nd c.AD+]; θάνατον ἀποθνῄσκειν, τελευτᾶν, [Refs 1st c.BC+]
2. in Law, death-penalty, θάνατον καταγνῶναί τινος to pass sentence of death on one, [Refs 5th c.BC+]; θανάτου δίκῃ κρίνεσθαι[Refs 5th c.BC+]; πρὸς τοὺς ἐχθροὺς.. ἀγωνίσασθαι περὶ θ. [Refs 4th c.BC+]; θ. τῆς ζημίας ἐπικειμένης the penalty is death…
θάνατος
thanatos
from 2348; (properly, an adjective used as a noun) death (literally or
figuratively):--X deadly, (be...) death.
see GREEK for 2348
θάνατος, ου, ὁ
n.m.
death
θάνατος θάνα^τος, ὁ, θνήσκω death, Hom., etc.; θ. τινος the death threatened by him, Od.; θάνατόνδε to death, Il., etc.
in attic, θάνατον καταγιγνώσκειν τινός to pass sentence of death on one, Thuc.; θανάτου κρίνεσθαι to be tried for one's life, id. Thuc.:—ellipt., τὴν ἐπὶ θανάτῳ κεκοσμημένος (sc. στολήν) Hdt.; δῆσαί τινα τὴν ἐπὶ θανάτου (sc. δέσιν) id. Hdt.; τοῖς Ἀθηναίοις ἐπιτρέψαι περὶ σφῶν αὐτῶν πλὴν θανάτου for any penalty short of death, Thuc.
pl. θάνατοι, kinds of death, Od.; or the deaths of several persons or even of one person, Trag.
as prop. n., Θάνατος Death, twin-brother of Sleep, Il.
= νεκρός, Anth.
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
120 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 120 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 160 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 δεκάτην δ’ εἴ τις τελέσας κατὰ μέτρον ἵκοιτο, οὐκ ἂν ἄωρος ἐὼν μοῖραν ἔχοι θανάτου.
Ὡς δʼ ἀφικομένων τῶν παίδων Ἰάκωβος τὰ περὶ τὸν Ἰώσηπον ἔμαθεν, ὅτι μὴ μόνον εἴη τὸν θάνατον διαπεφευγὼς ἐφʼ ᾧ πενθῶν διῆγεν, ἀλλὰ καὶ ζῇ μετὰ λαμπρᾶς εὐδαιμονίας βασιλεῖ συνδιέπων τὴν Αἴγυπτον καὶ τὴν ἅπασαν σχεδὸν ἐγκεχειρισμένος αὐτῆς ἐπιμέλειαν,
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
ἐποίησαν ὡς ἐκ τούτου τῷ ζῆν κινδυνεύειν. ὅθεν, κύριε, εὐλαβῶς ἔχων τὸν περὶ τοῦ θανάτου αὐτοῦ κινδυνον ἐπιδίδωμικαὶ ἀξιῶ κελεῦσαι ἀχθῆναι αὐτὸν ἐπὶ σὲ πρὸς τὸ τὸ ἀκόλουθον γείνεσθαι
μεσιτείας μου γεναμένης καὶ διέταξα τῷ υἱῷ μου Ἰσιδώρῳ πρὸ μιᾶς ἡμέρας μου τοῦ θανάτου εἴ τί μοι ὑπάρχει ἀγρῶν τε καὶ οἰκοπέδων καὶ χρυσία καὶ ἱμάτια καὶ
μεσιτείας μου γενομένης καὶ διέταξα τῷ υἱῷ μου Ἰσιδώρῳ πρὸ μιᾶς ἡμέρας μου τοῦ θανάτου εἴ τί μοι ὑπάρχει ἀγρῶν τε καὶ οἰκοπέδων καὶ χρυσία καὶ ἱμάτια καὶ
The Greek word πολλάκις (pollakis) is an adverb meaning 'often' or 'many times.' It is derived from the root for 'many' and is used in various contexts, primarily to indicate frequency. In the New Testament, it appears in several passages, including Matthew and Mark. The lexicons do not show significant disagreement about its meaning.
πολλάκις,
adv.
(< πολύς),
often: Mt 17:15, al.
πολλάκις, (fr. πολύς, πολλά), adv., [fr. Hom. down], often, frequently : Mt. xvii. 15; Mk. v. 4; ix. 22; Jn. xviii. 2; Acts xxvi. 11; Ro.i.13; xv. 221, Trmrg.; 2 Co. viii. 22; xi. 23,26 sq.; Phil. iii, 18; 2 Tim. 1.16; Heb. vi. 7; ix. 25 sq.; x. 11.
πολλάκις, κε often’’: P Oxy III. 5314 (ii/A.D.) περὶ οὗ μοι παλλάKets (/. πολλάκις) γράφεις ἀνθρώπου, ‘regarding the man about whom you write to me so often’”’ (Edd.), Ρ Ryl II. 75° (late ii/A.D.) ἔκρεινα πολλάκις, and P Flor III. 367° (ili/A.D.) πολλάκις pov ἐπιστείλαντός σοι. In P Lond 191438 (A.D. 335?) πολλαχῶς, ‘in many ways,’’ seems to be used for πολλάκις.
πολλάκις (pollakis) — often.
πολλάκις [ᾰ],
Epic dialect and Lyric poetry πολλάκι, sometimes in Trag. (only Lyric poetry) for the sake of meter, [Refs 5th c.BC+]; never in Prose: (πολύς): adverb
I. of Time, many times, often, [Refs 8th c.BC+]
II. of Degree and Number, π. μυρίοι many tens of thousands, [Refs 5th c.BC+]; of Quantity, [τὴν] οὐσίαν π. τοσαύτην ἐποίησε [Refs]; of Size, μεῖζον π. [Refs 1st c.AD+]
II.2. τὸ π. mostly, for the most part, [Refs 5th c.BC+]; very much, altogether, χρὼς ὅμοιος ἐγίνετο πολλάκι θάψῳ [Refs 3rd c.BC+]
III. in Attic dialect, after conditional particles, perhaps, σεισμὸς εἰ γένοιτο π. [Refs 5th c.BC+]; ἐάν τι πολλὰ π. πάθω[Refs 5th c.BC+]; also μὴ π. lest perchance, [Refs 5th c.BC+]
πολλάκις
pollakis
multiplicative adverb from 4183; many times, i.e.
frequently:--oft(-en, -entimes, -times).
see GREEK for 4183
πολλάκις
Adv
many times, often
πολλάκις πολλός, πολύς of Time, many times, often, oft, Il., etc.; c. gen., π. τοῦ μηνός often in the month, Xen.
of Degree and Number, π. μύριοι many tens of thousands, Plat.
τὸ π. mostly, for the most part, Pind.: very much, altogether, Theocr.
in attic, after εἰ, ἐάν, ἄν, perhaps, perchance, Lat. si forte, Ar., Plat.; so, μὴ πολλάκις, Lat. ne forte, Thuc., etc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
of'-n (puknos, "thick," "close"): An archaic usage for "frequent": "Thine often infirmities" (1Ti 5:23); compare "by often rumination" (Shakespeare, As You Like It, IV, i, 18); "The often round" (Ben Jonson, The Forest, III); "Of wrench'd or broken limb--an often chance" (Tennyson, Gareth and Lynette).
18 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 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
παρὸ καὶ πολλάκις ἐν βεβήλοις ὄντες χωρίοις τινὲς κατὰ τὴν οὐσίαν ἐν ἱερωτάτοις ὑπάρχουσι φαντασιούμενοι τὰ ἀρετῆς, καὶ ἔμπαλιν ἐν τοῖς ἀδύτοις ὑπάρχοντες ἄλλοι τὴν διάνοιάν εἰσι βέβηλοι, τῷ τροπὰς πρὸς τὸ χεῖρον καὶ τύπους αὐτὴν λαμβάνειν φαύλους·
καὶ γὰρ ἐπιπτυσσόμενον ῥάπτεται πολλάκις.
νηστεύσας πολλάκις καὶ δεηθεὶς τοῦ κυρίου, ἵνα μοι φανερώσῃ τὴν ἀποκάλυψιν, ἥν μοι ἐπηγγείλατο δεῖξαι διὰ τῆς πρεσβυτέρας ἐκείνης, αὐτῇ τῇ νυκτί μοι ὦπται ἡ πρεσβυτέρα καὶ εἶπέν μοι: Ἐπεὶ οὕτως ἐνδεὴς εἶ καὶ σπουδαῖος εἰς τὸ γνῶναι πάντα, ἐλθὲ εἰς…
τοῦ καὶ Διοσκόρου μισθωτοῦ οὐσιακοῦ δρυμοῦ περὶ κώμην Θεαδέλφειαν τῆς Θεμίστου μερίδος καὶ ἄλλων. πολλάκις προσελθόντος μου Ἀπολλωνίῳ αἰγιαλοφύλακι καὶ τῷ τῶν τόπων κατασπορεῖ, πολλὰς ἀντικαταστάσεις πρὸς αὐτὸν ποιησάμενος
τολμῶντας τοιοῦτον τι ἀπαυθαδίσασθαι τῆς χρείας πάνυ πᾶσαν ἀνάγκην ὑπερβαλλούσης, ὥστε καὶ διὰ γραμμάτων πολλάκις καθολικῶς καὶ κατʼ ὄψιν τοῖς στρατηγοῖς τὸν ἡγεμόνα ἠπειληκέναι, ἐπεὶ οὖν καίτοι μόνων ὄντων
Ῥουφίνας Ἀντιντόϊδος θυγατρὸς Διδύμου Διδύμου τοῦ καὶ Λουρίου Ματιδείου τοῦ καὶ Καλλιτεκνείου. ἐκ τοῦ πολλάκις, κύριε, προβάλλεσθαι καὶ φυγοδι … μετὰ πολλῶν εὐ ἀνακαλ δικαστήρια κεῖν … τὰ πράγματα