2 Corinthians 3:2 — Word Study
N1904ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
BSATheho letterepistolē [epistle, a written message] of usegō you yourselvessu [our dear brothers and sisters] areeimi▸ inscribedengraphō■✻ [written in our experience with you] inen theho heartskardia [the seat of thoughts, feelings, and emotions] of us,egō being knownginōskō▸ [understand, recognize] andkai being readanaginōskō▸ [perceived, understood] byhupo allpas [all men, every person] men,anthrōpos
| Greek | English | Parsing |
|---|---|---|
| ἡ | The | Article, nominative, singular |
| ἐπιστολὴ | letter | Noun, nominative, singular |
| ἡμῶν | of us | Personal pronoun, first person, genitive |
| ὑμεῖς | you yourselves | Personal pronoun, second person, nominative |
| ἐστε | are | Verb, present, active |
| ἐγγεγραμμένη | inscribed | Verb, perfect, passive |
| ἐν | in | Preposition |
| ταῖς | the | Article, dative, plural |
| καρδίαις | hearts | Noun, dative, plural |
| ἡμῶν, | of us, | Personal pronoun, first person, genitive |
| γινωσκομένη | being known | Verb, present, passive |
| καὶ | and | Conjunction |
| ἀναγινωσκομένη | being read | Verb, present, passive |
| ὑπὸ | by | Preposition |
| πάντων | all | Adjective, genitive, plural |
| ἀνθρώπων, | men, | Noun, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You yourselves are our letter, inscribed on our hearts, known and read by everyone. |
| KJV | Ye are our epistle written in our hearts, known and read of all men: |
| ASV | Ye are our epistle, written in our hearts, known and read of all men; |
| YLT | our letter ye are, having been written in our hearts, known and read by all men, |
| WEB | You are our letter, written in our hearts, known and read by all men, |
| BBE | You yourselves are our letter, whose writing is in our heart, open for every man's reading and knowledge; |
Where they part company is ἐπιστολὴ — see How Translations Differ.
The sentence has a main clause with two participial phrases that elaborate on the nature of the letter.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbεἰμί
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Corinthians 3:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Defense of His Apostolic Authoritygenerated
2 Corinthians 3:2 emphasizes that the Corinthian believers are a letter from Paul, written in their hearts. This letter is not inscribed with ink but is a reflection of their transformation through the ministry of the Spirit. Paul contrasts this with the written letters of recommendation that were common in his time, asserting that the genuine evidence of his apostolic authority is seen in the lives of those he has ministered to.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 3:10 | By the grace God has given me, I laid a foundation as an expert builder, and someone else is building on it. But each one must be careful how he builds. |
| 2 | 1 Corinthians 9:1–2 | Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you yourselves not my workmanship in the Lord? |
| 3 | 2 Corinthians 7:3 | I do not say this to condemn you. I have said before that you so occupy our hearts that we live and die together with you. |
| 4 | 2 Corinthians 11:11 | Why? Because I do not love you? God knows I do! |
| 5 | 2 Corinthians 12:15 | And for the sake of your souls, I will most gladly spend my money and myself. If I love you more, will you love me less? |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ἐπιστολὴ, epistolēgenerated
The word ἐπιστολή (i.e., *epistolē*) refers to a letter or written message. It encompasses both informal notes and formal letters, indicating a means of communication. In this context, it signifies that the Corinthians themselves are a message of Christ's work through Paul.
Paul's use of this term suggests that their lives and experiences serve as a testament to the effectiveness of his ministry, rather than relying on traditional letters of recommendation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'You yourselves are our letter,' which is consistent across various translations like the KJV and ASV that also use 'letter.'
However, the translations differ in how they express certain phrases. For instance, the BSB uses 'inscribed' while the FBV opts for 'written in our experience with you.' Additionally, the KJV states 'read of all men' whereas the BSB says 'read by everyone.'
Sentence Structuregenerated
The main clause is centered around the verb ἐστε, you are, which connects the subject ὑμεῖς to the predicate ἐπιστολὴ. This structure emphasizes the identity of the Corinthians as a letter.
The participial phrases ἐγγεγραμμένη and ἀναγινωσκομένη provide additional details about the nature of this letter, indicating that it is inscribed in their hearts and is known and read by all.
Septuagint Backgroundgenerated
The term ἐπιστολή does not have a direct equivalent in the Septuagint, but it relates to the Hebrew concept of a written message or letter, as seen in various contexts throughout the Old Testament.
In the Septuagint, the idea of written communication is often linked to kings or official documents, highlighting the importance of written words in conveying authority and messages.
In plain words — the whole versegenerated
2 Corinthians 3:2 states that the Corinthians are like a letter from Paul, written in their hearts. This letter is known and read by everyone, showing the impact of Paul's ministry and the transformation in their lives.
Frequently Asked Questionsgenerated
It means that their lives reflect the teachings and influence of Paul, serving as a testament to the work of Christ in them.
Paul uses this metaphor to illustrate that the true evidence of his ministry is not in written recommendations but in the changed lives of those he has ministered to.
This phrase indicates a deep emotional and spiritual connection between Paul and the Corinthians, highlighting his care and investment in their spiritual growth.
It suggests that the transformation in the lives of the Corinthians is evident to all, serving as a public testimony to the effectiveness of Paul's ministry.
Reflection Questionsgenerated
- In what ways can my life serve as a letter of testimony to others about my faith?
- How can I reflect the teachings of Christ in my daily actions and interactions?
- What does it mean for me to be inscribed on the hearts of those I influence?
- How can I encourage others to recognize the work of God in their lives as a testament to His grace?
The early church on this verse — how the Fathers read it
Early church Fathers have commented on this verse, highlighting its implications for understanding Paul's ministry and the nature of the church.
What means this, "ye are?" 'Did we need to be commended to others, we should have produced you before them instead of an epistle.' And this he said in the former Epistle.Early Church Fathers on 2 Corinthians 3 →
Evidence of salvation is an epistle in itself. The salvation of the Corinthians was in Paul’s heart and in the hearts of those who were with him, for he was always thinking about it.Early Church Fathers on 2 Corinthians 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe are our epistle,.... Here a reason is given why they stood in no need of letters of commendation, to or from the church at Corinth, because that church was their living epistle, and which was much
Read John Gill on 2 Corinthians 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe are our epistle written in our hearts, known and read of all men: Our letter - of recommendation. Written in our hearts - not borne merely in the hands.
Read Robert Jamieson on 2 Corinthians 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYour Christianity, and embracing of the gospel of Christ, your fiath and holiness, are instead of an epistle to me, to let the world know, both with what faithfulness, and with what blessing of God, and success upon my labours, I have preached the gospel; and you are such an epistle as I do not carry about in my pockets, or lay up in my closet, but it is written in my heart, where I carry continually both a thankful and honourable remembrance of you. Nor are you only taken notice of by me as a famous church, to the planting and watering of which God hath blessed my labours, and the labours of other ministers; but, as he saith to the Romans, : Your faith is spoken of throughout the whole…
Read Matthew Poole on 2 Corinthians 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Ye are our epistle written in our hearts, known and read of all men: Ver. 2. You are our epistle] The fruitfulness of the people is the preacher’ s testimonial; as the profiting of the scholar is the teacher’ s commendation. Written in our hearts] Or rather in your hearts, as tables; the Spirit writing thereon, by his ministers as pens, that form of doctrine, Romans 6:17, that law of their minds, Romans 7:23; Hebrews 8:10, to be known and read of all men.
Read John Trapp on 2 Corinthians 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Ye are our epistle written in our hearts.—This is an answer. They, the Corinthian converts, are written on his heart. In his thoughts and prayers for them he finds his true commendatory letter, and this a letter which is patent to the eyes of all men. In “known and read” we find the familiar play on the two words, epiginoskein and anaginoskein. (See Note on 2 Corinthians 1:13.) All who knew St. Paul could read what was there written.
Read Charles John Ellicott on 2 Corinthians 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Ye are our epistle] I bear the most ardent love to you. I have no need to be put in remembrance of you by any epistles or other means; ye are written in my heart - I have the most affectionate remembrance of you. Known and read of all men] For wherever I go I mention you; speak of your various gifts and graces; and praise your knowledge in the Gospel.
Read AdamClarke on 2 Corinthians 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. Ye are our epistle] See note on last verse.written in our hearts] ‘Others bear their letters of commendation in their hands, we in our consciences, being fully aware that the existence of the Church of Corinth, due, under God, to us, is a sufficient authentication of the genuineness of our ministry.’ See 1 Corinthians 9:2. Olshausen, however, regards the words as referring to St Paul’s intercession for the Corinthians, just as the High Priest (Exodus 28:15-30) bore the names of the tribes of Israel on his breast when he went into the holy place to intercede with God. “The regenerate,” he adds, “are linked to the heart of their spiritual father by a spiritual bond.” See notes above, ch. 2…
Read Cambridge on 2 Corinthians 3 →Albert Barnes1798–1870Barnes' Notes on the BibleYe are our epistle - compare 1 Corinthians 9:2. This is a most beautiful and happy turn given to the whole subject. The sense is plain.
Read Albert Barnes on 2 Corinthians 3 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You yourselves are our letter, inscribed on our hearts, known and read by everyone.
You are our letter, written in our hearts, known and read by all men,
You yourselves are our letter, inscribed on our hearts, known and read by everyone.
You yourselves are our letter, written on our hearts, known and read by everyone,
Tyndale line
Ye are our epistle written in our hearts, known and read of all men:
Ye are our epistle, written in our hearts, known and read of all men;
Ye are our epistle, written in our hearts, known and read of all men;
Ye are our epistle written in our hearts, known and read by all men:
Yee are our epistle, written in our hearts, which is vnderstand, and read of all men,
Strictly literal
Ye are our letter, written in our hearts, known and read of all men,
our letter ye are, having been written in our hearts, known and read by all men,
You are our letter, having been written in our hearts, known and read by all men,
You yourselves are our letter of recommendation, written on our hearts, known and read by all people.
From the Latin
You are our epistle, written in our hearts, which is known and read by all men:
Simplified
You are our letter, written in our experience with you, that everybody reads and knows about.
You yourselves are our letter, whose writing is in our heart, open for every man's reading and knowledge;
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.
Epistola nostra vos estis, scripta in cordibus nostris, quæ scitur, et legitur ab omnibus hominibus :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܓܪܬܢ ܕܝܢ ܕܝܠܢ ܐܢܬܘܢ ܐܢܘܢ ܕܟܬܝܒܐ ܒܠܒܢ ܘܝܕܝܥܐ ܘܡܬܩܪܝܐ ܡܢ ܟܠܢܫ
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.
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
The standard critical text of the New Testament.
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
The previous edition, still widely cited.
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
The Society of Biblical Literature edition, freely licensed.
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
The edition that turned scholarship toward the earliest manuscripts.
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
An independent critical text built from the oldest witnesses then known.
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
A recent critical edition following documentary evidence closely.
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
The reading of the majority of surviving manuscripts.
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Corinthians 3:2
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἐπιστολή (i.e., *epistolē*) means a letter or message, often used in the context of written communication. It encompasses both informal letters and formal commands, appearing frequently in the New Testament, such as in Acts and Corinthians. The word is derived from ἐπιστέλλω and reflects a range of uses, including official documents and letters of commendation.
ἐπι-στολή, -ῆς, ἡ
(< ἐπιατέλλω),
[in LXX for אִגֶּרֶת, etc.; freq. in Mac ;]
a message.
ἐπι-στολή, -ῆς, ἡ, (ἐπιστέλλω), a letter, epistle: Acts xv. 30; Ro. xvi. 22; 1 Co. v. 9, ete.; plur., Acts ix. 2; 2Co. x. 10, ete.; ἐπιστολαὶ συστατικαί, letters of commendation, 2 Co. iii. 1 [W. 176 (165). On the possible use of the plur. of this word interchangeably with the sing. (cf. Thom. Mag. ed. Ritschl p. 113, 8), see Bp. Lghtft. and Meyer on Phil. iii. 1. (Eur., Thue., al.)] -
ἐπιστολή. Preisigke in his Fachwérter, p. 90, has classified various more or less technical usages of this common word. Thus in P Amh II, 6419 (a.p. 107) the copy of an official letter addressed to the strategus with reference to the public baths of Hermopolis is headed—avrtypadov ἐπιστολῆς, and in P Hamb I. 18 4-6 (a.p, 222) a συνκολ(λήσιμον) is mentioned αὐθ(εντικῶν) ἐπιστολ(ῶν) kal βιβλ(ιδίων) ὑποκεκολ(λημένων). In BGU IV. 1046%1-5 (not before A.D. 166) (= Chrest. I. p. 315) we learn that the persons selected for certain public duties were appointed by the epistrategus—8u’ ἐπιστολ(ῆς) κομισθι(είσης) καὶ προγρα(φείσης) (*‘ openly placarded up”’) ; while in Chvest. I. 2616 (a.p. 135) a petition, instead of being lodged in the usual way as a ὑπόμνημα, takes the form of an ἐπιστολή : see Wilcken’s note ad 7. In BGU IV. 11357 (prob. B.C. 10) κατὰ] νομογραφικὴν ἐπιστ[ολήν, the word is = ‘‘…
Read the full entry →ἐπιστολή (epistolē) — epistle.
ἐπιστολ-ή, ἡ,
(ἐπιστέλλω) anything sent by a messenger, message, order, commission, whether verbal or in writing, [Refs 5th c.BC+]; ἐξ ἐπιστολῆς by command, [Refs 5th c.BC+]: used by Trag. always in plural, [Refs 5th c.BC+]; Πενθέως ἐπιστολαῖς by his commands, [Refs 5th c.BC+]; τέκνων ἐπιστολὰς ἔγραψεν commands about her children, [Refs]
2. letter, ἐ. διαπέμπειν, ἀποδοῦναι, [Refs 5th c.BC+]; πέμπειν τινί [Refs 5th c.BC+]: in plural of one letter, like{γράμματα}, Latin litterae, [Refs 5th c.BC+]; ὁ ἐπὶ τῶν ἐπιστολῶν.. τοῦ Ὄθωνος, Latin ab epistulis Othoni, his secretary, [Refs 1st c.AD+]; νομογραφικὴ ἐ. [Refs 1st c.BC+]
ἐπιστολή
epistole
from 1989; a written message:--"epistle," letter.
see GREEK for 1989
ἐπιστολή, ῆς, ἡ
n.f.
a letter, dispatch, epistle
ἐπιστολή epistolē 24x
word sent; an order, command; an epistle, letter, Acts 9:2; 15:30
ἐπιστολή ἐπιστολή, ἡ, ἐπιστέλλω a message, command, commission, whether verbal or in writing, Hdt., attic; ἐξ ἐπιστολῆς by command, Hdt.
a letter, Lat. epistola, Thuc., etc.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
let'-er.
See EPISTLE.
Letter
In Rom. 2:27, 29 means the outward form. The “oldness of the letter” (7:6) is a phrase which denotes the old way of literal outward obedience to the law as a system of mere external rules of conduct. In 2 Cor. 3:6, “the letter” means the Mosaic law as a written law. (See WRITING.)
24 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 24 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 11 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.
μηνύει δὲ ἡ πεμφθεῖσα ἐπιστολὴ τῷ βασιλεῖ·
ταῦτα γράψας καὶ σημηνάμενος τῇ αὑτοῦ σφραγῖδι τὴν ἐπιστολὴν ἔδωκεν Οὐρίᾳ κομίσαι πρὸς Ἰώαβον.
Ἀναλάβετε τὴν ἐπιστολὴν τοῦ μακαρίου Παύλου τοῦ ἀποστόλου.
r Ἀπολλόδοτος Χαρμίδει χαίρειν· ὑπογέγραφά σοι τῶν πρὸς Ξάνθιππον ἐπιστολῶν τὰ ἀντίγραφα. ἐντυχὼν οὖν αὐτῶι καὶ περὶ τῶν Βυξε δραχμῶν εἴδησον πῶς βούλεται οἰκονομῆσαι,
αὐτῶν ανενεγκεῖν ἐπὶ σὲ τὰ συγκεκριμένα τοῦ δὲ Πεχύτου γράψαντός σοι διὰ τῆς ὑποκειμένης ἐπιστολης καταστάντας ἐν Κροκοδίλων πόλει παρόντος Δημητρίου τοῦ φρουράρχου, Ἀσκληπιάδου ὑπηρέτου, Πολιάνθου Ψεμμίνιος τοῦ Πατοῦτος
προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν … τὴν ἐπιστολὴν … ντες, οἷς καὶ ἐντετάλμεθα ἀσπάσεσθαι ὑμᾶς παρʼ ἡμῶν φιλοφρόνως καὶ διὰ γραμμάτων ἐκρίναμεν
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 →μέ (me) — me.
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 Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2NP — Personal pronoun · second person · nominative · pluralnominative — the one doing it — the subject.
Agrees with anything else marked plural.
P-2NP Part of Speech: Personal pronoun Person: second Case: Nominative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
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-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second 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 ἐγγράφω (i.e., eggrapho) means to write in or inscribe. It encompasses a range of meanings from marking or engraving to entering information in public records. In the New Testament, it appears in contexts related to writing and recording, such as in Luke 10:20. The lexicons do not show significant disagreement on its meanings.
ἐγ-γράφω, v.s. ἐνγράφω.
ἐγγράφω is used as practically equivalent to the simple γράφω in P Lond 35815 (c. a.v. 150) (=II. p. 172) évérvx[ov τῷ] ἡγεμονεύσαντι ᾿Οναράτ[ῳ] ὃς ἐνέγραψέ μοι ἐντυχ[ε]ῖν Kpaτίστῳ τῷ ἐπιστρατ[ηγή]σαντι. For the meaning ‘‘record” see P Cairo Preis 128 (ii/A.p.) ἐὰν yap μηδὲν ἐπερώτημα ἡ évyeypa[ppévov . . . , and for ‘‘inscribe” see PSI I. 2830 (iii/iv A.D. Ὁ) συντέλεσον τὰ [éyy]eypappéva τῷ πεδάλῳ τούτου (/. πετάλῳ τούτῳ. The verbal ἔγγραπτος is common, e.g. P Rein 18%! (B.c. 108) δοῦναι δέ μοι τὰς πίστεις δι᾽ ἐγγράπτων, ‘des siiretés écrites’’ (Ed.), P Tebt II. 434 (A.D. 104) ἔχοντες ἔνγραπτον [ἐπι]στολήν, and, in contrast with &ypados, P Oxy II. 268'° (A.D. 58) περὶ ἄλλου μηδενὸς ἁπλῶς ἐνγράπτου ἢ ἀγράφου πράγματος, and similarly P Ryl 11. 17428? (A.D. 112) α΄. A good example of ἔγγραφος is afforded by P Oxy I. 70! (iii/A.D.) πᾶσα κυϊρῆα ἔνγραφος συναλλαγὴ πίστιν καὶ ἀλήθ[ειαν ἔϊχει…
Read the full entry →ἐγγράφω (engraphō) — to write in.
ἐγγρᾰφ-ω,
make incisions into, τὸ στέλεχος [Refs 4th c.BC+]
2. mark in or on, paint on, ζῷα ἐς τὴν ἐσθῆτα ἐ. [Refs 5th c.BC+]; opposed to ἐξαλείφω, [Refs 5th c.BC+]
3. engrave, inscribe, ἐν τῇσι στήλῃσι [Refs 5th c.BC+]: —middle, ἢν ἐγγράφου σὺ μνήμοσιν δέλτοις φρενῶν [Refs 4th c.BC+]:— passive, to be written in, ἐνεγέγραπτο δὲ τάδε ἐν αὐτῇ (i.e. τῇ ἐπιστολῇ) [Refs 5th c.BC+]; αὑτὸν εὗρεν ἐγγεγραμμένον κτείνειν found his name entered in the letter for execution,[Refs 5th c.BC+]
4. metaphorically, εἰ μέλλουσι τοιαῦται διάνοιαι ἐγγραφήσεσθαι ἀνθρώποις [Refs 5th c.BC+]
ἐγγράφω
eggrapho
from 1722 and 1125; to "engrave", i.e. inscribe:--write (in).
see GREEK for 1722
see GREEK for 1125
ἐγγράφω
v.
I write, inscribe
ἐγγράφω engraphō 3x
to engrave, inscribe, Lk. 10:20; met. ἐγγεγραμμένος, imprinted, 2 Cor. 3:2, 3*
ἐγγράφω fut. ψω to mark in or on, to paint on, Hdt.
to inscribe, write in or on, id. Hdt.:—Pass., ἐγγεγραμμένος τι having something written on it, Soph.; so Virgil flores inscripti nomina.
to enter in the public register, ἐγγρ. τὸν υἱὸν εἰς ἄνδρας Dem.:—Pass., εἰς τοὺς δημότας ἐγγραφῆναι id. Dem.
to enter on the judge's list, to indict, Ar., Dem.
Verb-RPP-NSF — Verb · perfect · passive · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-RPP-NSF Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Feminine
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὅπερ λαβὼν καὶ διαναγνοὺς υ … Θαισᾶν θυγατέρα αὐτῆς καὶ αὐτη … τοῦ βιβλιδίου ἐνγεγραμμένη … τετοκέναι ὑπογύως αυ … λαμβάνειν ἐπύθετο αὐτ … καὶ γὰρ διὰ τοῦ βιβλιδίου
Ἀρτεμιδ Αὐρήλιυς Σεραπίων … … … ὁμολογοῦμεν πεπρακέναι καὶ διαγορ καὶ ἅπλη ἐγγράφῳ ἀσφαλείᾳ … … ἀποδεδωκέναι Ἀντώνιος ἔγραψα ὑπὲρ αὐτῶν ἀγραμμάτων ὄντων
υἱῶν ἤδη πάντων τὴν διήγησιν πεποίημαι διʼ οὗ προὔθηκα δημοσίᾳ μαρτυροποιήματος. ἐπεὶ οὖν ἡ ἐνγεγραμμένη μου σύμβιος ᾐκίσθη ταῖς πληγαῖς καὶ ἔπληξαν κατὰ τοῦ βραχίονος, ἀναγκαίως ἐπιδίδωμι τάδε τὰ
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DPF — Article · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
T-DPF Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
καρδία (kardia) means 'heart' and encompasses both the physical organ and the metaphorical seat of life, emotions, thoughts, and intentions. It appears in various contexts in the New Testament, often relating to spiritual and moral conditions (e.g., Matthew 5:8). The term is derived from a root meaning to quiver or palpitate, linking it to feelings and desires.
καρδία, -ας, ἡ,
[in LXX chiefly for לֵב, לֵבָב;]
the heart,
the bodily organ which is regarded as the seat of life (II Ki 18:14, IV Ki 9:24, al.).
In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317 f.; DGG, ii, 344a);
καρδία, -as, 7, poetic κραδία and καρδίη (in the latter form almost always in Hom. [only at the beginning of a line in three places; everywhere else by metathesis xpadin; Ebeling, Lex. Hom. 5. v.}), [fr. a root signifying to quiver or palpitate; οἵ. Curtius § 39; Vaniéek p. 1097 (Etym. Magn. 491, 56 mapa τὸ κραδαίνω, τὸ σείω " ἀεικίνητος yap ἡ καρδία): allied with Lat. cor; Eng. heart]; Sept. for 37 and 239; the heart; 1. prop. that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life: 2S. xviii. 14; 2 K. ix. 24; Tob. vi. 5 (4), 7 (6) sq.,17(16). Hence 2. univ. καρδία denotes the seat and centre of all physical and spiritual life; and a. the vigor and sense of physical life (Ps. ci. (cii.) 5; στήρισον τὴν καρδίαν σου Ψψωμῷ ἄρτου, Judg. xix. 5; to which add Ps. ciii. (civ.) 15): τρέφειν τὰς καρδίας, Jas. v.55…
Read the full entry →καρδία (kardia) — heart.
καρδί-α, ἡ,
Ionic dialect καρδίη, Epic dialect κρᾰδίη (καρδίη in [Refs 8th c.BC+] only in καρδίῃ ἄλληκτον πολεμίζειν ἠδὲ μάχεσθαι [Refs 8th c.BC+] always in Trag., except in some dact. and anapaest meter verses, [Refs 5th c.BC+]; Aeolic dialect κάρζα [Refs] (but καρδία [Refs 7th c.BC+] κορζία (Paph.), [Refs 5th c.AD+]:—heart, ἐν δέ τέ οἱ κραδίη μεγάλα στέρνοισι πατάσσει [Refs 8th c.BC+]; πηδᾷ ἡ κ. [Refs 5th c.BC+]: especially as the seat of feeling and passion, as rage or anger, οἰδάνεται κραδίη Χόλῳ [Refs 8th c.BC+]; καρδίης πλέως full of heart, [Refs 7th c.BC+]; of fear or courage, κυνὸς ὄμματ᾽ ἔχων, κραδίην δ᾽ ἐλάφοιο [Refs 8th c.BC+]; [σφηκῶν] κραδίην καὶ θυμὸν ἔχοντες [Refs 5th c.BC+]; τὸν νέον τίνα οἴει κ. ἴσχει; what do you think are his feelings? [Refs 5th c.BC+]; of sorrow or joy, ἐν κραδίῃ μέγα πένθος ἄεξε [Refs 8th c.BC+]…
Read the full entry →καρδία
kardia
prolonged from a primary kar (Latin cor, "heart"); the heart, i.e.
(figuratively) the thoughts or feelings (mind); also (by analogy) the
middle:--(+ broken-)heart(-ed).
καρδία, ας, ἡ
n.f.
the heart, inner life, intention
καρδία kardia 156x
the heart, regarded as the seat of feeling, impulse, affection, desire, Mt. 6:21; 22:37; Phil. 1:7; the heart, as the seat of intellect, Mt. 13:15; Rom. 1:21; the heart, as the inner and mental frame, Mt. 5:8; Lk. 16:15; 1 Pet. 3:4; the conscience, 1 Jn. 3:20, 21; the heart, the inner part, middle, center, Mt. 12:40
καρδία καρδία, ἡ, the heart, ἐν στέρνοισι κραδίη πατάσσει Il.; κραδίη ἔξω στήθεος ἐκθρώσκει, of one panic-stricken, id. Il.; οἰδάνεται κραδίη χόλῳ id. Il., etc.; ἐκ τῆς καρδίας φιλεῖν Ar.; τἀπὸ καρδίας λέγειν, Lat. ex animo, to speak freely, Eur.
the stomach, Thuc.
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
161 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 156 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 405 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.
τὰ δ’ ἐντὸς λεγόμενα σπλάγχνα στόμαχος, καρδία, πνεύμων, σπλήν, ἧπαρ, νεφροὶ δύο.
καὶ ὁ μὲν πρὸς τὴν χαρὰν τὴν τοῦ ὀνείρατος ἀνεπήδησεν ἀπὸ τοῦ θρόνου, πλήξας δʼ αὐτὸν Ἰούδης εἰς τὴν καρδίαν καὶ τὸ ξιφίδιον ἐγκαταλιπὼν ἔξεισι προσκλίνας τὴν θύραν.
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
ἕως Φαῶφι κ … Ἀντωνίνου Κομμόδου … ἀπὸ μηνὸς Φαῶφι ϛ … κάρδιαι καιναί … ὀφθαλμις … … εχων
ἀκούσαντες οὖν τινὲς στρατιῶται οἱ ἐν τῇ παρεμβολῇ καὶ φόβον θεοῦ ἔχοντες ἐν τῇ καρδίᾳ ἦρκαν αὐτοὺς καὶ ἔκρυψαν ἐν ταῖς κέλλαις ἐν τῇ παρεμβολῇ. καὶ ἐκείνων μὴ εὑρεθέντων
ἐγὼ Ὡρίων, ἵνα ἐπάρωσιν αὐτῶν τὰς ἁγιωτάτας αὐτῶν χεῖρας πρὸς τὸν θεὸν ἐν ὅλῃ καρδίᾳ αὐτῶν ὡς τύπος σταυροῦ καὶ μὴ ἀποστερήσωσί με καὶ μὴ ἐ … ωσί με,
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 →μέ (me) — me.
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 Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
γινώσκω (ginosko) means to know, perceive, or understand, with a focus on experiential knowledge as opposed to mere intellectual awareness. It is used in various contexts in the New Testament, including recognizing divine truths and personal relationships, as seen in verses like Matthew 22:18 and John 17:3. The word has a rich range of meanings, including to learn, realize, and even to know carnally, as noted in Matthew 1:25.
γινώσκω (= γιγν-: v. previous word. So also vulgar Attic, in Inscr., v. Thumb, MGV, 207),
[in LXX chiefly for ידע ;]
to be taking in knowledge, come to know, recognize, perceive, understand; in past tenses to know, realize; pass., to become known: c. acc., Mt 22:18, Mk 5:43, Col 4:8, I Th 3:5, al. Pass., Mt 10:26, Phl 4:5, al.; seq. ὅτι, Mt 21:45, Jo 4:1, al.; τί, Mt 6:3; ἀπό, Mk 15:45; ὅ, Ro…
Read the full entry →γινώσκω (Attic γιγνώσκω, see γίνομαι init.; fr. TNOQ, as βιβρώσκω fr. BPOQ); [impf. ἐγίνωσκον); fut. γνώσομαι ; 2 aor. ἔγνων (fr. TNQMI), impv. γνῶθι, γνώτω, subj. γνῶ (3 pers. sing. γνοῖ, Mk. v. 43; ix. 30; Lk. xix.15 LT Tr WH, for RG γνῷ [B. p. 46 (40); cf. δίδωμε init.]), inf. γνῶναι, ptep. γνούς ; pf. ἔγνωκα (Jn. xvii. 7; 3 pers. plur. ἔγνωκαν for ἐγνώκασι, see reff. in γίνομαι init.); plpf. ἐγνώκειν ; Pass., [pres. 3 pers. sing. γινώσκεται (Mk. xiii. 23 Trmrg.)]; pf. ἔγνωσμαι ; 1 aor. ἐγνώσθην ; fut. γνωσθήgona; in Grk. writ. fr. Hom. down; Sept. for yp; Lat. nosco, novi (i. 6. gnosco, gnovi) ; I. univ. 1. to learn to know, come to know, get a knowledge of; pass. to become known: with ace., Mt. xxii. 18; Mk. v.43; Actsxxi. 34; 1 Co. iv. 19; 2 Co.ii.4; Col. iv. 8; 1 Th. iii. 5,etc. Pass., Mt. x. 26; Acts ix. 24; Phil. iv. 5, ete.; [impers. γινώσκεται, Mk. xiii. 28 Trmrg.T 2, 7]; τὶ…
Read the full entry →γινώσκω. For γ. followed by ὅτι, see P Par 471} (6. B.C. 153) (= Selecttons, p. 22) γίνωσ (Δ. γίνωσκε) ὅτι πιράσεται ὃ δραπέϊτη)ς μὴ ἀφῖναι ἡμᾶς ἐϊ πὶ τ]ῶν τόπων ἵναι, ‘know that the runaway will try not to allow us to remain on the spot,” 26. 4958 (B.C. 164-58) γίνωσκε σαφῶς ὅτι, ἐὰν ἀναβῶ κἀγὼ προσκυνῆσαι, πρός σε οὐ μ[ὴ] ἐπέλθω. In 2. 32° (B.C. 162) γινώσκετε. .. μὴ ἐσχολαζκέν]αι pe, we have the acc. and inf.: so 7. 444 (B.C. 153) γίνωσκέ με πεπορεῦσθαι εἰς κτλ. For the commen epistolary phrase γινώσκειν σε θέλω ὅτι, see P Oxy IV. 743%7 (B.C. 2) ὥστ᾽ ἂν τοῦτό σε θέλω γεινώσκειν, ὅτι ἐγὼ αὐτῶι διαστολὰς δεδώκειν, BGU III. 8465 (11,Α.1».} γεινώσκειν σαι θέλω, ὅτι οὐχ [ἥλπ]ιζον, ὅτι ἀναβένις εἰς τὴν μητρόπολιν, “1 wish you to know that Thad no hope that you would come up to the metropolis,” 2. I. 274 (ii/A.D.) γινώσκειν oe θέλω ὅτει εἰς γῆν ἐλήλυθα τῇ ς τοῦ Errelp μηνός, “1 wish you to…
Read the full entry →γινώσκω (ginōskō) — to know.
Included with: γιγνώσκω,
Doric dialect [Refs 5th c.BC+], Aeolic dialect, Ionic dialect, and after [Refs 4th c.BC+] γινώσκω, but γιγνώσκω in early Attic dialect Inscrr., as [Refs] (κατα-), etc.: future γνώσομαι [Refs 8th c.BC+], Doric dialect 3rd.pers. singular γνωσεῖται [Refs] is falsa lectio in [Refs 5th c.BC+]; Cretan dialect form ἀνα-γνώοντι uncertain in [Refs]: perfect ἔγνωκα [Refs 5th c.BC+]: aorist 2 ἔγνων [Refs 8th c.BC+], Epic dialect dual γνώτην [Refs 8th c.BC+], Doric dialect 3rd.pers. plural ἔγνον [Refs 5th c.BC+]; subjunctive γνῶ, γνῷς, γνῷ [Refs 8th c.BC+], Epic dialect also γνώω, γνώομεν [Refs 8th c.BC+]; infinitive γνῶναι [Refs 8th c.BC+], Epic dialect γνώμεναι [Refs 8th c.BC+]; participle γνούς [Refs 5th c.BC+]:—middle, aorist 1 γνώσασθαι [Refs 4th c.AD+]:—passive, future γνωσθήσομαι [Refs 5th c.BC+]: aorist ἐγνώσθην [Refs…
Read the full entry →γινώσκω
ginosko
a prolonged form of a primary verb; to "know" (absolutely) in a great
variety of applications and with many implications (as follow, with
others not thus clearly expressed):--allow, be aware (of), feel,
(have) know(-ledge), perceived, be resolved, can speak, be sure,
understand.
γινώσκω
v.
I come to know, learn, realize
γινώσκω ginōskō 222x
to know, whether the action be inceptive or complete and settled; to perceive, Mt. 22:18; Mk. 5:29; 8:17; 12:12; Lk. 8:46; to mark, discern, Mt. 25:24; Lk. 19:44; to ascertain by examination, Mk. 6:38; Jn. 7:51; Acts 23:28; to understand, Mk. 4:13; Lk. 18:34; Jn.…
Read the full entry →Verb-PPP-NSF — Verb · present · passive · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-PPP-NSF Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Feminine
222 occurrences in the New Testament, rendered 82 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 221 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 335 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.
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
r Κάλλιππος Ζήνωνι χαίρειν. γίνωσκέ με ἀναπεπλευκότα διὰ τ … … ὀμνύω σοι τὴν σαυτοῦ σωτηρίαν ἦ μὴν τὴν
r Σπίνθηρ Ζήνωνι χαίρειν. γίνωσκε ἡμᾶς οἰκονομηκότας τὰ περὶ τὰ σκεύη τοῦ πλοίου, ἐπιστόλια εἰληφότας εἰς Μέμφιν καὶ εἰς
κριθὴν μετὰ Μόσχου καὶ Σωσιθέου· ὡσαύτως δὲ καὶ σιτομέτρην συναπόστειλον, ὃς ἀποκαταστήσει πρὸς ἡμᾶς. γίνωσκε δὲ τὰς τιμὰς ἐπευωνιζούσας ἑκάστης ἡμέρας, ὅτε μὲν ἡμιωβέλιον , ὅτε δὲ ὀβολοῦ τέταρτον
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀναγινώσκω (i.e., anaginosko) means to read, derived from roots meaning 'to know again.' It encompasses reading written characters and recognizing or acknowledging information. In the New Testament, it appears in several contexts, including Matthew 24:15 and Acts 15:31. The lexicons do not show significant disagreement on its usage.
ἀνα-γινώσκω
(Attic ἀναγιγν-),
[in LXX chiefly for קרא;]
to know certainly, know again, recognize.
ἀνα-γινώσκω ; [impf. ἀνεγίνωσκεν Acts viii. 28]; 2 aor. ἀνέγνων, [inf. ἀναγνῶναι Lk. iv. 16], ptep. ἀναγνούς ; Pass., [pres. ἀναγινώσκομαι); 1 aor. ἀνεγνώσθην ; in prof. auth. 1. to distinguish between, to recognize, to know accurately, to acknowledge; hence 2. to read, (in this signif. [“ first in Pind. O. 10 (11). 1”] fr. [Arstph.,] Thue. down): ri, Mt. xxii. 31; Mk. xii. 10; Lk. vi. 3; Jn. xix. 20; Acts viii. 30,32; 2 Co.i.13; [Gal. iv. 21 Lchm. mrg.]; Rev.i.3; ν. 4 Rec.; twa, one’s book, Acts viii. 28, 30; ἐν with dat. of the book, Mt. xii. 5; xxi.42; Mk. xii. 26; with ellipsis of ἐν τῷ νόμῳ, Lk. x. 26; foll. by ὅτι [objective], Mt. xix.4; [foll. by ὅτι recitative, Mt. xxi. 16]; τί ἐποίησε, Mt. xii. 3; Mk. ii. 25. The obj. not mentioned, but to be understood from what precedes : Mt. xxiv. 15; Mk. xiii. 14; Acts xv. 31; xxiii. 34; Eph. iii. 4; pass. 2 Co. iii. 2. to read to others…
Read the full entry →ἀναγινώσκω. For this word = ‘‘read aloud,” as generally in classical Greek, cf. P Grenf I. 3715 (late ii/B.c.) ἐπιλέγματος ἀναγνωσθέντος, of the reading aloud ofa petition, and P Goodsp Cairo 2g iii) (¢, A.D. 150) ἧς ἀναγνωσθείσης, of a will. So P Oxy I. 598 (A.D. 292) ἐπίσταλμα ἐν ἡμῖν ἀνεγνώσ[θη], “at a meeting of our body a despatch was read,” and J/ichel 699° (end of iii/B.c.) τό τε ψήφισμα ἀνέγνωσαν. The word is used absolutely in P Amh II. 64? (A.D. 107) ἀναγνωσθέντος, ‘a report was read.’’ On the other hand it must mean simply ‘‘read” in P Eleph 9% (B.C. 222) ὡς ἂν οὖν ἀναγνῶις [τὴ]ν ἐπιστολήν, and similarly 24. 13°, also BGU IV. 1079°* (a private letter —i/a.D.) λοιπὸν οὖν ἔλαβον παρὰ τοί(ῦ) ApaBos τὴν ἐπιστολὴν καὶ ἀνέγνων καὶ ἐλυπήθην, and P Fay 20° (iii/iv A.D.) where it refers to copies of an edict set up in public places σύνοπτα τοῖς ἀναγιγνώσκουσιν, ‘in full view of those…
Read the full entry →ἀναγινώσκω (anaginōskō) — to read.
Included with: ἀναγιγνώσκω,
later ἀναγῑνώσκω:
I. Epic dialect only in aorist 2 ἀνέγνων,
I.1. know well, know certainly, οὐ γάρ πώ τις ἑὸν γόνον αὐτὸς ἀνέγνω[Refs 8th c.BC+]
I.1. b perceive, [Refs 3rd c.BC+]
I.2. know again, recognize, [Refs 8th c.BC+], acknowledge, own, ἀναγνῶναι τοὺς συγγενέας[Refs 5th c.BC+]: aorist passive once in [Refs 5th c.BC+]
II. after [Refs 8th c.BC+], future ἀναγνώσομαι uncertain in [Refs]: aorist 2 ἀνέγνων, Cretan dialect 3rd.pers.plural subjunctive -γνῶντι[Refs]perfect ἀνέγνωκα:—passive, future -γνωσθήσομαι[Refs 5th c.BC+]: aorist ἀνεγνώσθην[Refs 5th c.BC+]: perfect ἀνέγνωσμαι[Refs 5th c.BC+]:—of written characters, know them again, and so, read, first in [Refs 5th c.BC+]; ἀναγνώσεται (i.e. ὁ γραμματεύς) [Refs 5th…
ἀναγινώσκω
anaginosko
from 303 and 1097; to know again, i.e. (by extension) to read:--read.
see GREEK for 303
see GREEK for 1097
ἀναγινώσκω
v.
I read
ἀναγινώσκω anaginōskō 32x
to gather exact knowledge of, recognize, discern; especially, to read
Verb-PPP-NSF — Verb · present · passive · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-PPP-NSF Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Feminine
33 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 32 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀνάγκη γὰρ τὸν ἐγχορεύοντα ταῖς ἐγκυκλίοις θεωρίαις καὶ πολυμαθείας ἑταῖρον ὄντα τῷ γεώδει καὶ Αἰγυπτίῳ προσκεκληρῶσθαι σώματι, χρῄζοντα καὶ ὀφθαλμῶν, ὡς ἰδεῖν καὶ ἀναγνῶναι, καὶ ὤτων, ὡς προσσχεῖν τε καὶ ἀκοῦσαι, καὶ τῶν ἄλλων αἰσθήσεων, ὡς ἕκαστον…
δεξάμενος δὲ Ἰώαβος τὰ γράμματα καὶ τὴν τοῦ βασιλέως προαίρεσιν ἀναγνούς, καθʼ ὃν ᾔδει τόπον τοὺς πολεμίους χαλεποὺς αὐτῷ γενομένους, κατὰ τοῦτον ἔστησε τὸν Οὐρίαν δοὺς αὐτῷ τινας τῶν ἀρίστων τῆς στρατιᾶς·
Αγίου οὖν μερὶς ὑπάρχοντες ποιήσωμεν τὰ τοῦ ἁγιασμοῦ πάντα, φεύγοντες καταλαλιάς, μιαράς τε καὶ ἀνάγνους συμπλοκάς, μέθας τε καὶ νεωτερισμοὺς καὶ βδελυκτὰς ἐπιθυμίας, μυσερὰν μοιχείαν, βδελυκτὴν ὑπερηφανίαν.
ἠδυνήθη διὰ τὸ πλῆθος αὐτῆς, ἀναγκαῖον ἡγησάμην ἐκθεῖναι τὴν ἐπιστολὴν ἵνα κατʼ ἄνδρα ἕκαστον ἀναγινώσκοντες αὐτὴν τήν τε μεγαλειότητα τοῦ θεοῦ ἡμῶν Καίσαρος θαυμάσητε καὶ τῇ πρὸς τὴν πόλιν
πεπιστευκὼς ἐβουλόμην … α … παρε … … … εἰς ἀναγκαιότερα μεταπεριεσπώμην. ὁ κριτής· ἀναγινώσκετε ἃς λέγει ἔχειν κρίσεις. καὶ ἀναγνόντων αἰλίου Νουμισιανοῦ στρατηγοῦ ὑπομνηματισμοὺς ἕνα μὲν κεχρονισμένον ἐπὶ
ἐν Ἀλεξανδρείᾳ. μετʼ ἄλλα. Καῖσαρ σκεψάμενος μετὰ τῶν φίλων τῇ πατρίῳ φωνῇ ἀπεφήνατο, ἀναγνοὺς ἐκ βιβλίου, οἱ μὲν ἐπίτροποι ἡμῶν ἕξουσιν διὰ φροντίδος μισθοῦν τὰ τέλη μετὰ πίστεως
The Greek word ὑπό (hupo) is a preposition meaning 'under' and can take the genitive, dative, or accusative case. Its primary uses include indicating physical position, agency, and subjection, as seen in various New Testament passages like Matthew 1:22 and Romans 6:14. The word can express both literal and metaphorical meanings, such as being under someone's influence or authority.
ὑπό (before smooth breathing ὑπ’, Mt 8:9b, Lk 7:8b; before rough breathing ὑφ’, Ro 3:9; on the neglect of elision in Mt, Lk, ll. c.a, Ga 3:22, v. WH, App., 146; Tdf., Pr., iv),
prep. c. gen., dat. (not in NT), acc.
C. gen., primarily of place, under, hence, metaph., of the efficient cause, by: after passive verbs, c. gen. pers., Mt 1:22, Mk 1:5, Lk 2:18, Jo 14:21, Ac 4:11, I Co 1:11, Read the full entry →
ὑπό (i. 6. Lat. sub [Curtius § 393]), prep., under, in prof. auth. used with the gen. dat. and ace., but in the N. T. with the gen. and ace. only. [On the use and the omission of elision with it before words beginning with a vowel, see WH. App. p. 146°; Tdf. Proleg. p. iv. (addenda et emendanda).] I. with the Genitive (cf. W. 364 (342), 368 sq. (346) ; B. § 147, 29), it is used 1. prop. in a local sense, of situation or position under something higher, as ὑπὸ χθονός, often fr. Hom. down; ὁ ἐπὶ γῆς καὶ ὑπὸ γῆς χουσός, Plat. lege. 5 p. 728 a.; hence 2. metaph. of the efficient cause, as that under the power of which an event is conceived of as being; here the Lat. uses a or ab, and the Eng. by; thus a. after passive verbs,—with the gen. of a person: Mt. i. 22; ii. 15sq-; Mk.i.5; 11. 8; [viii. 31 LT Tr WH]; Lk.ii.18; [vi. 18 Ree.]; Jn.x. 14 RG; xiv. 21; Acts iv.11; xv. 4; [xxii. 30 LT Tr…
Read the full entry →ὑπό (hupo) — by/under: by.
ὑπό [ῠ],
preposition with genitive, dative, and accusative: Aeolic dialect ὐπά [Refs 7th c.BC+]; Boeotian dialect ὑπά Ἀρχ.Δελτ. [Refs 5th c.BC+]; Ionic dialect ηυπύ only in [Refs 5th c.BC+] ὁπύ [Refs 4th c.BC+]; in Epic dialect ὑπαί (also [Refs 5th c.BC+]: this is found in [Refs 8th c.BC+] only six times as a well-attested reading (ὑ. πόδα [Refs 8th c.BC+]; elsewhere (before λ ν ρ ϝ) it is weakly attested as see l. for ὑπὸ (?~X ¯), e.g. ποσσὶ δ᾽ ὑπὸ (variant{ὑπαὶ}) λιπαροῖσι [Refs 8th c.BC+]; but ὑπαὶ νεφέων is given by most codices in [Refs 8th c.BC+]; it is not frequently in Trag. Poets, [Refs 5th c.BC+] (ὕπο) cf. Sanskrit úpa 'towards, near to, etc.', Gothic uf 'under'.)
__A WITH GENITIVE,
ὑπό
hupo
a primary preposition; under, i.e. (with the genitive case) of place
(beneath), or with verbs (the agency or means, through); (with the
accusative case) of place (whither (underneath) or where (below) or
time (when (at)):--among, by, from, in, of, under, with. In the
comparative, it retains the same general applications, especially of
inferior position or condition, and specially, covertly or moderately.
ὑπό
Prep.
by, under, about
ὑπό hypo 220x
(1) gen., under; hence, used to express influence, causation, agency; by, Mt. 1:22 freq.; by the agency of, at the hands of, 2 Cor. 11:24; Heb. 12:3. (2) acc., under, with the idea of motion associated, Mt. 5:15; under, Jn. 1:49; 1 Cor. 10:1; under subjection to, Rom. 6:14; 1 Tim. 6:1; of time, at, about, Acts 5:21
ὑπό epic ὑπαί before δ, π from under, by, c. gen. under, c. dat., towards c. acc.
Lat. sub, prep. with gen., dat. and acc.
WITH GEN.,
of Place, from under, ῥέει κρήνη ὑπὸ σπείους Od.: of rescuing from under another's power, after the Verbs ἐρύεσθαι, ἁρπάζειν, Il.; ἵππους λῦσαν ὑπὸ ζυγοῦ they loosed the horses from under the yoke, Hom.
under, beneath, μοχλὸν ὑπὸ σποδοῦ ἤλασα thrust the bar in under the embers, Od.; ὑπὸ στέρνοιο τυχήσας having hit him under the breast, Il.; ὑπὸ χθονός Hom., etc.
of the Agent, with pass. Verbs, by, Lat. a or ab, ὑπό τινος δαμῆναι Il.; ὑφ᾽ ἑαυτοῦ by one's own action, i.e. of oneself, Thuc.; so also, with neut. verbs, φεύγειν ὑπό τινος, i. e. to flee before him, Il.; ἔπαινον ἔχειν ὑπό τινος…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
227 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 219 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 174 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἄρδεται δʼ οὗτος ὁ κῆπος ὑπὸ ἑνὸς ποταμοῦ πᾶσαν ἐν κύκλῳ τὴν γῆν περιρρέοντος, ὃς εἰς τέσσαρα μέρη σχίζεται.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ
ἑαυτῆς οἰκείου Θοτσύτου Ἐριενούπιος ὡς ἐτῶν μ μέσος ὑποκόκκινος ἀπὸ τῆς ἐωνημένης παρʼ αὐτῆς ὑπὸ Πετεαρσεμθέως τοῦ Πανοβχούνιος τετάρτης μερίδος ἀμπελῶνος συνφύτου καὶ τῶν φυομένων δένδρων καὶ πέμπτον μερίδος
Νεχθανοῦπις Πατσεοῦτος Πέρσης ὡς ἐτῶν νε καὶ οἱ τούτου υἱοὶ ἀπὸ τῆς πεπραμένης αὐτοῖς ὑπὸ Πετεαρσεμθεία Πανοβχούνιος γῆς σιτοφόρου ἐν τῷ περὶ Παθύρειν πεδίωι ἄρουρης μιᾶς , ἧς γείτονες
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
559 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 548 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 708 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας