2 Corinthians 5:9 — Word Study
N1904διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι·
BSAThereforedio alsokai we are ambitious,philotimeomai▸ [make it our aim, labor] whethereite [if, in any case] being at homeendēmeō▸ [dwelling, at home, our physical presence] oreite being away,ekdēmeō▸ [absent, in a distant place, our earthly home] well-pleasingeuarestos [be well-pleasing, acceptable] to Himautos to be;eimi▸
| Greek | English | Parsing |
|---|---|---|
| διὸ | Therefore | Conjunction |
| καὶ | also | Conjunction |
| φιλοτιμούμεθα, | we are ambitious, | Verb, present, no voice stated |
| εἴτε | whether | Conjunction |
| ἐνδημοῦντες | being at home | Verb, present, active |
| εἴτε | or | Conjunction |
| ἐκδημοῦντες, | being away, | Verb, present, active |
| εὐάρεστοι | well-pleasing | Adjective, nominative, plural |
| αὐτῷ | to Him | Personal pronoun, dative, singular |
| εἶναι· | to be; | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So we aspire to please Him, whether we are here in this body or away from it. |
| KJV | Wherefore we labour, that, whether present or absent, we may be accepted of him. |
| ASV | Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him. |
| YLT | Wherefore also we are ambitious, whether at home or away from home, to be well pleasing to him, |
| WEB | Therefore also we make it our aim, whether at home or absent, to be well pleasing to him. |
| BBE | For this reason we make it our purpose, in the body or away from it, to be well-pleasing to him. |
Where they part company is φιλοτιμούμεθα — see How Translations Differ.
The sentence has a main clause with two subordinate clauses indicating conditions under which the main action takes place.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐνδημέω
verbφιλοτιμέομαι
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 5:9
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 — The Believer's Ambitiongenerated
2 Corinthians 5:9 emphasizes the believer's aspiration to please God, whether in the physical body or in a state of absence from it. Paul discusses the importance of living a life that is acceptable to God, especially in light of the coming judgment, as he elaborates in the surrounding verses. This reflects a broader theme in Paul's letters about living in a manner that honors God and aligns with His will.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 6:27 | Do not work for food that perishes, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed His seal of approval.” |
| 2 | Romans 15:20 | In this way I have aspired to preach the gospel where Christ was not known, so that I would not be building on someone else’s foundation. |
| 3 | 1 Corinthians 9:26–27 | Therefore I do not run aimlessly; I do not fight like I am beating the air. |
| 4 | 1 Corinthians 15:58 | Therefore, my beloved brothers, be steadfast and immovable. Always excel in the work of the Lord, because you know that your labor in the Lord is not in vain. |
| 5 | Colossians 1:29 | To this end I also labor, striving with all His energy working powerfully within me. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — φιλοτιμούμεθα, philotimeomaigenerated
The verb φιλοτιμέομαι means to aspire or strive for something, often with a sense of ambition or honor-seeking. It is derived from the roots for 'friend' and 'honor', indicating a desire to achieve recognition or approval.
In this context, Paul uses it to express a collective ambition among believers to be well-pleasing to God, emphasizing that this aspiration is central to their identity and purpose.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'So we aspire to please Him, whether we are here in this body or away from it.' This is consistent across several translations, including the KJV and ASV, which both convey the idea of striving to be accepted by God.
However, the YLT uniquely translates the verb as 'we are ambitious', highlighting a more personal sense of striving, while the GNV opts for 'acceptable', which shifts the focus slightly from the act of striving to the result of being pleasing.
Sentence Structuregenerated
The main verb of the sentence is φιλοτιμούμεθα, we are ambitious, which governs the overall meaning. It is accompanied by two participial phrases that describe the conditions under which this ambition exists: ἐνδημοῦντες (being at home) and ἐκδημοῦντες (being away).
The structure indicates that regardless of one's physical state — whether present in the body or absent — the aspiration remains the same: to be pleasing to God.
Septuagint Backgroundgenerated
διό appears in the Septuagint, where it often serves as a conjunction indicating reason or consequence. It translates the Hebrew word כֵּן, which carries similar implications of justification or explanation.
This connection highlights how the New Testament writers, including Paul, draw on established Greek terms to convey theological concepts rooted in the Old Testament.
In plain words — the whole versegenerated
2 Corinthians 5:9 tells us that we should aim to please God, whether we are living in our physical bodies or if we are away from them. This ambition to please Him is important for all believers.
Frequently Asked Questionsgenerated
To aspire to please God means to make it a priority in our lives to act in ways that are acceptable and honoring to Him, regardless of our circumstances.
Being well-pleasing to God is important because it reflects our relationship with Him and our commitment to live according to His will.
We can please God by living righteously, serving others, and following the teachings of Jesus, which align with His desires for us.
Being absent from the body refers to the state of being away from our physical existence, often understood in the context of death or being in the presence of the Lord.
Reflection Questionsgenerated
- In what ways can I actively strive to please God in my daily life?
- How does understanding our ambition to please God change the way we view our circumstances?
- What practical steps can I take to ensure that my actions are well-pleasing to God?
- How can I support others in their ambition to please God, especially during challenging times?
The early church on this verse — how the Fathers read it
Early church writers referenced this verse to discuss the believer's ambition and the importance of being pleasing to God. Their insights shed light on its application in Christian life.
And comparison obtains in the case of things that fall under resemblance; as the more valiant man is more valiant among the valiant, and most valiant among cowards.Early Church Fathers on 2 Corinthians 5 →
Then he says even to all: "We therefore earnestly desire to be acceptable unto God, whether absent or present; for we must all appear before the judgment-seat of Christ Jesus." If all of us, then all of us wholly;Early Church Fathers on 2 Corinthians 5 →
We have to put our energy into good works in order to please God.Early Church Fathers on 2 Corinthians 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 5:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore we labour, that whether present or absent,.... This may be understood either of the ministers of the Gospel in particular, who labour in the word and doctrine, are ambitious, as the word
Read John Gill on 2 Corinthians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore we labour, that, whether present or absent, we may be accepted of him. Wherefore - With such a 'confidence' of being blessed, whether we die, or live until Christ's coming.
Read Robert Jamieson on 2 Corinthians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHaving such a hope, yea, not such a hope only, but such an assurance and confidence, we labour, both actively, doing the will of God, and passively, submitting to the will of God in all afflictive providences; that while we are in the body, and absent from the Lord, we may be accepted of him; as we know we shall be, when we shall be present with him, in another sense than we now are.
Read Matthew Poole on 2 Corinthians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments9 Wherefore we labour, that, whether present or absent, we may be accepted of him. Ver. 9. Wherefore we labour] Our hope of heaven maketh us active and abundant in God’ s service. The doctrine of assurance is not a doctrine of liberty, but the contrary, 1 John 3:3. We make it our ambition, φιλοτιμουμεθα, saith the apostle here, to get acceptance in heaven, waiting till our Father shall call us home, and passing the time of our sojourning here in fear, 1 Peter 1:17. The saints have their commoration upon earth, ενδημουντες, their conversation in heaven.
Read John Trapp on 2 Corinthians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Wherefore we labour.—Better, we strive earnestly after. The English “labour” is quite inadequate, the Greek expressing the thought of striving, as after some honour or prize. Our ambition is that . . . we may be accepted would be, perhaps, the best equivalent. For “accepted of him” read acceptable, or better, well-pleasing to him: the Greek word implying the quality on which acceptance depends, rather than the act itself.
Read Charles John Ellicott on 2 Corinthians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Wherefore we labour] φιλοτιμουμεθα. from φιλος, loving, and τιμη, honour; we act at all times on the principles of honour; we are, in the proper sense of the word, ambitious to do and say every thing consistently with our high vocation: and, as we claim kindred to the inhabitants of heaven, to act as they do. We may be accepted of him.] ευαρεστοιαυτωειναι To be pleasing to him. Through the love we have to God, we study and labour to please him. This is and will be our heaven, to study to love, please, and serve him from whom we have received both our being and its blessings.
Read AdamClarke on 2 Corinthians 5 →CambridgeThe Cambridge Bible for Schools and Colleges9. we labour] The word implies “una ambitio legitima” Bengel; a strife in which one’s honour is concerned. See Romans 15:20, where the word is translated strive.whether present or absent] whether at home or from home, Tyndale. The meaning is either (1) whether at home in the body, or absent from it, as in 2 Corinthians 5:6, or (2) at home with God or absent from Him, as in 2 Corinthians 5:8. The latter is preferable, as being in more immediate connection with what precedes. Cf. 1 Thessalonians 5:10.
Read Cambridge on 2 Corinthians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore - (Διὸ Dio). In view of the facts stated above. Since we have the prospect of a resurrection and of future glory; since we have the assurance that there is a house not made with hands,
Read Albert Barnes on 2 Corinthians 5 →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
So we aspire to please Him, whether we are here in this body or away from it.
Therefore also we make it our aim, whether at home or absent, to be well pleasing to him.
So we aspire to please Him, whether we are at home in this body or away from it.
So then whether we are alive or away, we make it our ambition to please him.
Tyndale line
Wherefore we labour, that, whether present or absent, we may be accepted of him.
Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him.
Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him.
Wherefore we labor, that, whether present or absent, we may be accepted by him.
Wherefore also we couet, that both dwelling at home, and remouing from home, we may be acceptable to him.
Strictly literal
Wherefore also we are zealous, whether present or absent, to be agreeable to him.
Wherefore also we are ambitious, whether at home or away from home, to be well pleasing to him,
We are also ambitious for this reason, whether at home or away from home, to be well pleasing to Him,
So we make it our goal, whether we are at home or away, to please him.
From the Latin
And therefore we labour, whether absent or present, to please him.
Simplified
That's why our goal, whether home here in our bodies or not, is to make sure we please him.
For this reason we make it our purpose, in the body or away from it, to be well-pleasing to him.
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.
Et ideo contendimus, sive absentes, sive præsentes, placere illi.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܬܚܦܛܝܢܢ ܕܐܢ ܥܢܘܕܐ ܚܢܢ ܘܐܢ ܥܡܘܪܐ ܠܗ ܗܘܝܢ ܫܦܪܝܢ
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.
διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι·
The standard critical text of the New Testament.
διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι·
The previous edition, still widely cited.
διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι·
The Society of Biblical Literature edition, freely licensed.
διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι·
The edition that turned scholarship toward the earliest manuscripts.
διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι·
An independent critical text built from the oldest witnesses then known.
διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι·
A recent critical edition following documentary evidence closely.
διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι·
The reading of the majority of surviving manuscripts.
διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι·
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 5:9
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word διό (dio) is a conjunction meaning 'wherefore' or 'on which account.' It is derived from the combination of two words meaning 'through' and 'which thing.' The New Testament uses it in various contexts, including Matthew 27:8 and Romans 1:24. The entries generally agree on its meaning and usage.
διό, conjunction i. q. d¢ 6, [fr. Thue. and Plato down], wherefore, on which account: Mt. xxvii. 8; Lk. i. 35; vil. 7; Acts x. 29; Ro. i. 24; ii. 1; 1 Co. xii. 3; 2 Co. vi. 17; Heb. iii. 7; Jas. i. 21; 1 Pet. i. 13, and often. [Cf. W. 445 (414); B. 233 (200); on Paul’s use, see Ellic. on Gal. iv. 31.]
διό comes out in OG/S 4098 (ii/A.D.) τῶν ἐκλέκτων ἐν Ῥώμῃ δικαστῶν, 5257 διϊκαστὴν ἐν Ῥώμῃ. On the ἀρχιδικαστής, who seems to have occupied the position of a permanent judge at Alexandria, before whom parties in civil cases could elect to have their disputes tried, see Milne, Roman Foyt, Ρ- 196 ff. P Lond 908" (a.p. 139) (= III. p. 132) mentions an ἀ., and also (1..5) Ev8al?Jpovos δι[έπ]οντος τὰ κατὰ τὴν ἀρχιδικάστειαν. The abstract figures without ἀρχι- in Michel 477} (mid. ii/B.c.) ἀπ[ολυθείς τε ἀπὸ τῆς δικαστείας ἐπεδήμησεν κτλ. For the δικαστήριον, as the Praefect’s tribunal or court, see P Strass I. 517,19. (a.p. 262), P Oxy I. 5911 (a.p. 292), P Amh II. 824 19 (iii/iv avp.), ete. MGr δικαστῆς survives…
Read the full entry →διό (dio) — therefore.
διό,
conjunction, for δι᾽ ὅ, wherefore, on which account, [Refs 5th c.BC+]; διὸ καί, διὸ δὴ καί, [Refs 5th c.BC+]
διό
dio
from 1223 and 3739; through which thing, i.e. consequently:--for which
cause, therefore, wherefore.
see GREEK for 1223
see GREEK for 3739
διό
Cj.
wherefore
διό dio 53x
inferential conj., on which account, wherefore, therefore, Mt. 27:8; 1 Cor. 12:3
διό dio/conjConjunct., for δι᾽ ὅ wherefore, on which account, Lat. quapropter, quocirca, quare, Thuc., Plat., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
53 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 53 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 8 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.
διὸ φλέβας μαστοῖς ἐοικυίας ἐπλημμύρει, αἳ στομωθεῖσαι ποταμοὺς καὶ πηγὰς ἔμελλον ἀναχεῖν.
διὸ καὶ Φαραώθης ὁ βασιλεὺς τῶν Αἰγυπτίων οὐ τοῖς περὶ αὐτῆς λεγομένοις ἀρκεσθεὶς ἀλλὰ καὶ θεάσασθαι σπουδάσας οἷός τε ἦν ἅψασθαι τῆς Σάρρας.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
τῶν ὑπογεγραμμένων μοι ἐγγαίων Ἐσθλάδαν Δρύτωνος διαγράφειν τοῖς ἀνδράσι· τὰ δὲ νῦν ἐποικονομ … διὸ ἀξιῶ, ἐὰν φαίνηται, συντάξαι ἐγδοθῆναι αὐτῶι τὴν καθήκουσαν διαγραφήν. οὗ καὶ γενομένου, ἔσομαι πεφιλανθρωπημένος.
τῶι Παθυρίτηι ἐγγαιδίων, διʼ ἣν αἰτίαν, λείπω τε τὴν ὑπερβολὴν, διοδεύων κινδυνεύω παρʼ ἕκαστον. Διὸ ἀξιῶ
ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν ἐπισκέψασθαι καὶ ἐὰν ἦι οἷα γράφομεν
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
φιλοτιμέομαι is a verb meaning to love or seek after honor, often translated as to be ambitious or emulous. It is derived from the roots for 'friend' and 'honor.' In the New Testament, it appears in contexts suggesting earnest striving or zeal, particularly in Romans, 2 Corinthians, and 1 Thessalonians. The lexicons indicate a shift from its original meaning of emulation to a more general sense of striving or being zealous.
φιλοτιμέομαι, -οὔμαι; (φιλότιμος, and this fr. φίλος and τιμή) ; depon. pass. (with fut. mid.); freq. in Grk. writ. fr. Andoc., Lysias, Xen., Plat. down; a. to be fond of honor; to be actuated by love of honor; froma love of honor to strive to bring something to pass. b. foll. by an inf., to be ambitious to ete., 1 Th. iv.11; Ro. xv. 20; do strive earnestly, make it one’s aim, 2 Co. ν. 9.
φιλοτιμέομαι is found in the NT in Rom 1539, 2 Cor 59, 1 Thess 41, and in all three passages seems to have lost its original idea of emulating (‘Cam ambitious”), and to mean little more than ‘‘am zealous,” ‘‘strive eagerly,” in accordance with its usage in late Greek: cf. P Petr III. 42 H.(8) f* (iii/B.c.) ἐφιλοτιμοῦ με παραγενέσθαι πρὸς σὲ καὶ] ἦλθον, PSI IV. 375} (B.C. 250-49) ὃν τρόπον ἐφιλοτιμήθης περὶ ἡμῶν, P Cairo Zen III. 593054 (B.c. 250), and P Tebt II. 41010 (1.14...) μν[ἤ]σθητιε o[s] ἐν τῷ Τρ[ι]στόμῳ με ἐφιλοτ[ι]μοῦ σὺν ἐμοὶ μεῖναι, ‘‘remember how zealous you were at Tristomos to remain with me” (Edd.). The verb is also common in honorary decrees, where its general meaning is ‘‘act with public spirit,” e.g. C/A II. 4442. (ii/B.c.) ὅπως οὖν καὶ ἡ βουλὴ Kal 6 δῆμος μνημονεύοντες φαίνωνται τῶν εἰς ἑαυτοὺς φιλοτιμουμένων, OG/S 1178 (ii/B.C.) ὃ δῆμος ὁ ᾿Αθηναίων εὐχάριστος ὧν…
Read the full entry →φιλοτιμέομαι (philotimeomai) — to aspire.
φῐλοτῑμ-έομαι,
future ήσομαι [Refs 5th c.BC+]; later, -ηθήσομαι[Refs 1st c.BC+] codices: aorist ἐφιλοτιμήθην [Refs 5th c.BC+]: perfect πεφιλοτίμημαι [Refs 4th c.BC+]:—perfect in passive sense, [Refs 1st c.AD+]: (φιλότιμος):—love or seek after honour, [Refs 5th c.BC+]: hence, to be ambitious, emulous, [Refs 5th c.BC+]; φ. ὅτι.. to be jealous because.., [Refs 5th c.BC+]; φ. πρὸς ἀλλήλους, πρὸς τοὺς ἄλλους, vie emulously with, rival, [Refs 5th c.BC+]
2. the object of ambition, etc., is mostly added with a preposition, φ. ἐπί τινι to place one's fame in a thing, glory or pride oneself upon it, [Refs 5th c.BC+]; περὶ τῶν καλῶν contend in rivalry for, [Refs 1st c.AD+]; περὶ τὴν θήραν, δεῖπνα, [Refs 5th c.BC+]; φ. πρὸς τὴν πόλιν…
φιλοτιμέομαι
philotimeomai
middle voice from a compound of 5384 and 5092; to be fond of honor,
i.e. emulous (eager or earnest to do something):--labour, strive,
study.
see GREEK for 5384
see GREEK for 5092
φιλοτιμέομαι
v.
I desire very strongly
φιλοτιμέομαι philotimeomai 3x
pr. to be ambitious of honor; by impl. to exert one’s self to accomplish a thing, use one’s utmost efforts, endeavor earnestly, Rom. 15:20; 2 Cor. 5:9; 1 Thess. 4:11*
φιλοτιμέομαι φιλότιμος Dep. to love or seek after honour, to be ambitious, emulous, jealous, Ar., etc.; φ. ὅτι . . to be jealous because . . , Xen.:—the object of ambition is added with a prep., φιλ. ἐπί τινι to pride oneself upon it, id. Xen., etc.; ἔν τινι Plat.;— with neut. adj., ἀεί τι φιλοτιμούμενος pursuing some object of ambition, Xen.
c. inf. to strive eagerly and emulously to do a thing, endeavour earnestly, aspire, id. Xen.:—c. acc. et inf. to be anxious that . . , id. Xen.
Verb-PNI-1P — Verb · present · no voice stated · indicative · first person · pluralpresent no voice stated indicative — an action in progress.
V-PNI-1P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: first Number: Plural
am-bish'-us (philotimeomai, "to be strongly desirous," "strive earnestly," "make it one's aim"): Given as a marginal reading in Ro 15:20 ("being ambitious to bring good tidings"), 2Co 5:9 ("We are ambitious, whether at home or absent, to be well-pleasing unto him"), and 1Th 4:11 ("that ye be ambitious to be quiet").
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τί δὲ περὶ Δωρίους καὶ Ἰωνικὰς καὶ Κορινθιακὰς γλυφὰς καὶ ὅσα οἱ ἐντρυφῶντες τοῖς καθεστῶσι νόμοις προσεξεῦρον σπουδάζομέν τε καὶ φιλοτιμούμεθα, κιονόκρανα κοσμοῦντες;
καὶ ἥσθη πᾶν τὸ πλῆθος οὕτως, ὡς μηδὲν ἄλλο φιλοτιμεῖσθαι μηδὲ ἀγαπᾶν ὡς τὸ τηρεῖν τὰ νόμιμα.
The Greek word εἴτε (i.e., *eite*) means 'whether' or 'either...or...' and is often used to present alternatives. It is derived from two roots and appears in various contexts, including indirect questions. In the New Testament, it is found 65 times, notably in Romans and Corinthians, indicating its role in expressing choices or conditions.
εἴτε, v.s. εἰ.
εἴτε (eite) — whether.
εἴτε,
Doric dialect αἴτε, generally doubled, εἴτε..εἴτε.., Latin sive..sive.., either..or.., whether..or.., so that two cases are put as equally possible or equivalent; thrice repeated, [Refs 5th c.BC+] is sometimes omitted in Poets, ξεῖνος, αἴτ᾽ ὦν ἀστός [Refs 5th c.BC+]; and even in Prose, πόλις, εἴτε ἰδιῶται [Refs 5th c.BC+] Latin utrum..an.., variant in [Refs 5th c.BC+]; sometimes ἤ (ἠὲ καί.. variant in [Refs 8th c.BC+]; εἴτε.. εἴτε.., with subjunctive (compare εἰ), variant in [Refs 4th c.BC+]
II. in indirect questions, [Refs 8th c.BC+]
εἴτε
eite
from 1487 and 5037; if too:--if, or, whether.
see GREEK for 1487
see GREEK for 5037
εἴτε
Cj.
and if, whether
εἴτε eite 65x
whether, Rom. 12:6, 7, 8; 1 Cor. 3:22; 2 Cor. 1:6; 1 Thess. 5:10
εἴτε εἰ, τε generally doubled, εἴτε . . , εἴτε Lat. sive . . , sive, either . . , or . . , whether . . , or . . the first εἴτε is sometimes omitted in Poets:—the first εἴτε is sometimes replaced by εἰ, as εἰ . . , εἴτε . . , Hdt., Trag.
also used, like εἰ, in indirect questions, Od., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
65 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 65 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὥσπερ γὰρ τὸ ἀκμάζον αἰεὶ τοῦ παρηβηκότος βέλτιόν ἐστιν, εἴτε ζῷον εἴτε φυτὸν εἴτε καρπὸς εἴτ’ ἄλλο τι τῶν ἐν τῇ φύσει τυγχάνοι, οὕτως ἔοικεν ὁ μὲν πρῶτος διαπλασθεὶς ἄνθρωπος ἀκμὴ τοῦ ἡμετέρου παντὸς ὑπάρξαι γένους, οἱ δ’ ἔπειτα μηκέθ’ ὁμοίως…
εἴτε γὰρ δευτέραν δέησιν ἐξεδέχετο, ταύτην γεγονέναι καὶ μετὰ πλείονος σπουδῆς·
διὰ τοῦτο προσετάγη ὑμῖν ἐφ̓ ἑαυτοῖς μένειν, εἴτε ἀνὴρ εἴτε γυνή: δύναται γὰρ ἐν τοῖς τοιούτοις μετάνοια εἶναι.
Ἀμμωνίου πέπρακα ὡς πρόκειται Στοτοῆτις Στοτοήτιος ἠγόρακα καθὼς πρόκειται Ἀ … ι γρα Κερκεσούχων ειτε … … … ερ
πράγματος ὑπερτεθέντος εἰς τὴν μείζονα ἐξουσίαν συνέβη, καθὼς ἅπαντες προφέρονται, καὶ αὐτὸ τὸ παιδίον, εἴτε ἦν τῆς Ἀπίας τῆς καὶ Ἡρακλείας εἴτε ἀλλότριον, τελευτῆσαι, τὰ νῦν εἰς διάλυσιν ἀγείοχαν
εἰπεῖν π … ε … … τοῦ ἐπιστρατήγου … ε … ο … … εἴτε δικαστοῦ. εὐδοκῶ πᾶσι τοῖς ὑπὸ σοῦ ἐπιτελεσθησομένοις. Τὸ χειρόγραφον τοῦτο κύριον ἔστω πανταχῇ ὡς
The Greek word ἐνδημέω means to live in a place or to be at home, derived from ἔνδημος, which refers to being among one's own people. It is used in the New Testament to describe being at home in the body (2 Corinthians 5:6, 8, 9). The word contrasts with ἀποδημέω, which means to be away from home.
* ἐνδημέω, -ῶ
(< ἔνδημος, living in a place),
to live in a place, be at home: ἐν τ. σώματι, II Co 5:6 5:9; πρὸς τ. Κύριον, II Co 5:8.†
ἐνδημέω, -@; 1 aor. inf. ἐνδημῆσαι; (ἔνδημος one who is among his own people or in his own land, one who does not travel abroad; opp. to ἔκδημος), prop. to be among one’s own people, dwell in one’s own country, stay at home (opp. to ἐκδημέω, ἀποδημέω ; see those words); i. q. to have a fixed abode, be at home, ἐν τῷ σώματι, of life on earth, 2 Co. ν. 6, 9; πρὸς τὸν κύριον, of life in heaven, ib. 8. (Rare in the classics, as Lys. p. 114, 36.)
ἐνδημέω. For the antithesis with ἀποδημέω see the exx. cited under that word. Cf. further P Petr III. 53 (¢)® (iii/B.c.) éveδήμει (in an imperfect context), P Oxy I. 5615 (a.p. 211) βασιλικὸν γραμματέα μὴ ἐνδημεῖν, and from the inscrr. Syll 925° (B.C. 207) καὶ τοῦτοι συνδιεφύλαξαν τό τε ἱερὸν καὶ τὰν πόλιν καλῶς καὶ ἀσφαλῶς καὶ ἐνεδάμησαν εὐτάκτως, and similarly 1”, also 74. γοοϑὺ (i/B.c.) μηθενὶ ἐξεῖναι τῶν πίολιτῶν μηδὲ τῶν παρ]οικούντων μηδὲ τῶν ἐνδημούντων ξένων δένδρα κόπτειν ἐν τῶ]. διασαφουμένωι τόπωι. For the subst. see OG/S 764°* (ii/B.c.) ποιησαμένων τὴν ἐνδημίαν, and on the derivation of ἔνδημος from ἐν δήμῳ (ὦν), ἐν being used distributively, see Proleg. p.…
Read the full entry →ἐνδημέω (endēmeō) — be home.
ἐνδημ-έω,
Doric dialect ἐνδᾱμέω, live at or in a place, [Refs 5th c.BC+]; simply, stay, remain in a place, μέχρις ἂν ἐνδημῶσιν οἱ πρέσβεις [Refs 4th c.BC+]; ἐνδημῶν καὶ ἀποδημῶν Mitteis [Refs 2nd c.BC+], etc.: metaphorically, ὁ θεὸς ἐνδεδήμηκεν εἰς τὴν ἐμὴν ψυχήν [Refs 2nd c.AD+]; ἐ. ἐν τῷ σώματι, πρὸς τὸν Κύριον, [NT]
ἐνδημέω
endemeo
from a compound of 1722 and 1218; to be in one's own country, i.e.
home (figuratively):--be at home (present).
see GREEK for 1722
see GREEK for 1218
ἐνδημέω
v.
I am at home
ἐνδημέω endēmeō 3x
to dwell in a place, be at home, 2 Cor. 5:6, 8, 9*
ἐνδημέω doric -δα_μέω to live in a place, Lys.
from ἔνδημος
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
hom (bayith, "house," maqom, "place," 'ohel, "tent" (Jud 19:9), shubh, "to cause to turn back," tawekh, tokh, "middle," "midst" (De 21:12); oikos, "house," "household," endemeo, "to be among one's people," oikos idios, "one's own proper (house)"): This term in Scripture does not stand for a single specific word of the original, but for a variety of phrases. Most commonly it is a translation of the Hebrew bayith, Greek oikos "house," which means either the building or the persons occupying it. In Ge 43:26 "home" and "into the house" represent the same phase, "to the house" (ha-bayethah). In Ru 1:21, "hath brought me home again" means "has caused me to return." In
→ See FAMILY=
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
καὶ Πτολεμαῖος υἱὸς Φοιβάμμωνος ἀπὸ τῆς Ἡρακλεοπολιτῶν πριμικήριοι τῶν κουαιστιωναρίων τάξεως ἡγεμονίας ἐπαρχίας Ἀρκαδίας ἐνδημοῦντες ἐνταῦθα τῇ λαμπρᾷ καὶ λαμπροτάτῃ Ὀξυρυγχιτῶν πόλει Αὐρηλίῳ Θεοδώρῳ υἱῷ τοῦ τῆς εὐλαβοῦς μνήμης
The Greek word εἴτε (i.e., *eite*) means 'whether' or 'either...or...' and is often used to present alternatives. It is derived from two roots and appears in various contexts, including indirect questions. In the New Testament, it is found 65 times, notably in Romans and Corinthians, indicating its role in expressing choices or conditions.
εἴτε, v.s. εἰ.
εἴτε (eite) — whether.
εἴτε,
Doric dialect αἴτε, generally doubled, εἴτε..εἴτε.., Latin sive..sive.., either..or.., whether..or.., so that two cases are put as equally possible or equivalent; thrice repeated, [Refs 5th c.BC+] is sometimes omitted in Poets, ξεῖνος, αἴτ᾽ ὦν ἀστός [Refs 5th c.BC+]; and even in Prose, πόλις, εἴτε ἰδιῶται [Refs 5th c.BC+] Latin utrum..an.., variant in [Refs 5th c.BC+]; sometimes ἤ (ἠὲ καί.. variant in [Refs 8th c.BC+]; εἴτε.. εἴτε.., with subjunctive (compare εἰ), variant in [Refs 4th c.BC+]
II. in indirect questions, [Refs 8th c.BC+]
εἴτε
eite
from 1487 and 5037; if too:--if, or, whether.
see GREEK for 1487
see GREEK for 5037
εἴτε
Cj.
and if, whether
εἴτε eite 65x
whether, Rom. 12:6, 7, 8; 1 Cor. 3:22; 2 Cor. 1:6; 1 Thess. 5:10
εἴτε εἰ, τε generally doubled, εἴτε . . , εἴτε Lat. sive . . , sive, either . . , or . . , whether . . , or . . the first εἴτε is sometimes omitted in Poets:—the first εἴτε is sometimes replaced by εἰ, as εἰ . . , εἴτε . . , Hdt., Trag.
also used, like εἰ, in indirect questions, Od., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
65 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 65 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὥσπερ γὰρ τὸ ἀκμάζον αἰεὶ τοῦ παρηβηκότος βέλτιόν ἐστιν, εἴτε ζῷον εἴτε φυτὸν εἴτε καρπὸς εἴτ’ ἄλλο τι τῶν ἐν τῇ φύσει τυγχάνοι, οὕτως ἔοικεν ὁ μὲν πρῶτος διαπλασθεὶς ἄνθρωπος ἀκμὴ τοῦ ἡμετέρου παντὸς ὑπάρξαι γένους, οἱ δ’ ἔπειτα μηκέθ’ ὁμοίως…
εἴτε γὰρ δευτέραν δέησιν ἐξεδέχετο, ταύτην γεγονέναι καὶ μετὰ πλείονος σπουδῆς·
διὰ τοῦτο προσετάγη ὑμῖν ἐφ̓ ἑαυτοῖς μένειν, εἴτε ἀνὴρ εἴτε γυνή: δύναται γὰρ ἐν τοῖς τοιούτοις μετάνοια εἶναι.
Ἀμμωνίου πέπρακα ὡς πρόκειται Στοτοῆτις Στοτοήτιος ἠγόρακα καθὼς πρόκειται Ἀ … ι γρα Κερκεσούχων ειτε … … … ερ
πράγματος ὑπερτεθέντος εἰς τὴν μείζονα ἐξουσίαν συνέβη, καθὼς ἅπαντες προφέρονται, καὶ αὐτὸ τὸ παιδίον, εἴτε ἦν τῆς Ἀπίας τῆς καὶ Ἡρακλείας εἴτε ἀλλότριον, τελευτῆσαι, τὰ νῦν εἰς διάλυσιν ἀγείοχαν
εἰπεῖν π … ε … … τοῦ ἐπιστρατήγου … ε … ο … … εἴτε δικαστοῦ. εὐδοκῶ πᾶσι τοῖς ὑπὸ σοῦ ἐπιτελεσθησομένοις. Τὸ χειρόγραφον τοῦτο κύριον ἔστω πανταχῇ ὡς
The Greek word ἐκδημέω (i.e., *ekdēmeō*) means to be absent from home or to go abroad. It is derived from the components meaning 'out of' and 'home.' The word covers a range of meanings including being away, traveling, or emigrating, and is notably used in 2 Corinthians 5:6-9 to describe the state of being away from the body.
* ἐκ-δημέω, -ῶ
(< ἔκδημος, from home; cf. -ία, III Mac 4:11)*;
to be from home, absent: II Co 5:6; seq. ἀπό, II Co 5:8; seq. ἐκ, II Co 5:9 (cf. ἀπο-, ἐνδημέω).†
ἐκδημέω, -@; 1 aor. inf. ἐκδημῆσαι ; (ἔκδημος away from home) ; 1. to go abroad (Hat., Soph., Plat., Joseph., al.); hence univ. to emigrate, depart: ἐκ τοῦ σώματος, from the body as the earthly abode of the spirit, 2 Co. v. 8. 2. to be or live abroad: 2 Co. v. 9; ἀπὸ τοῦ κυρίου, abode with whom is promised us, 2 Co. v. 6; in these exx. opp. to ἐνδημῶ, q. v.
ἐκδημέω (ekdēmeō) — be away.
ἐκδημ-έω,
to be abroad, to be on one's travels, [Refs 5th c.BC+]; to be in exile, [Refs 5th c.BC+]
II. with accusative, travel through, δύσιν καὶ ἀνατολήν [Refs]
ἐκδημέω
ekdemeo
from a compound of 1537 and 1218; to emigrate, i.e. (figuratively)
vacate or quit:--be absent.
see GREEK for 1537
see GREEK for 1218
ἐκδημέω
v.
I go abroad, am absent
ἐκδημέω ekdēmeō 3x
pr. to be absent from home, go abroad, travel; hence, to be absent from any place or person, 2 Cor. 5:6, 8, 9*
ἐκδημέω fut. ήσω from ἔκδημος to be abroad, to be on one's travels, Hdt., Soph.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἕως τοῦ νῦν ἀποδιδόασι. ἐγὼ δὲ περισπώμενος ὑπὸ τοῦ κυρίου τοῦ ἀργυρίου οὐ δύναμαι ἐκδημῆσαι ἀλλὰ καταφθείρομαι ἀργῶν. ὅπως οὖν δύνωμαι τὰ εἰς τὸ βασιλικὸν τέλη ἀναπληροῦν, ἀξιῶ σε
τοῦτον ἐχειρισάμεθα Αὐρήλιον Ἀπολλοθέωνα εἰς τοῦτο. ἵνʼ οὖν φανερὸν αὐτῷ γένηται καὶ ᾖ τάχος ἐκδημῆσαι δικαστηρίῳ δὲ … … ον προσεδρεῦσαι ἐπιστέλλεταί σοι, φίλτατε. ἐρρῶσθαί σε εὐχόμεθα, φίλτατε. ἔτους
πάντα Φλαουι … … ἀννωνῶν Φλαουίῳ Γαϊανῷ ὀπτίονι τοῦ αὐτοῦ νουμέρου … … εαυτοῦ ἐκδημῆσαι ἐπὶ τὸν ἴδιον ἀριθμὸν ἠξίωσά σε ὥστε … … … ὑπερ̀ ἀσφαλείας σῆς τόδε
The Greek word εὐάρεστος (i.e., *euarestos*) means 'well-pleasing' or 'acceptable.' It is derived from roots meaning 'well' and 'to please.' This term appears in various New Testament contexts, often relating to actions or offerings that are pleasing to God, such as in Romans 12:1-2. The lexicons do not show significant disagreement on its meaning or usage.
εὐ-άρεστος, -ov, (fr. εὖ and dpeords), well-pleasing, acceptable: Ro. xii. 2; τινί, to one, Ro. xii. 1; xiv. 18; 2 Co. v. 9; Eph. v. 10; Phil. iv. 18; ἔν τινι, in anything, Tit. ii. 9; ἐν κυρίῳ (see ἐν I. 6 b., p. 211
εὐάρεστος. To Deissmann’s citation (B.S, p. 215) of this word from an inscr. of Nisyros (pre-Christian ?) γενόμενον εὐάρεστον πᾶσι (Mittheilungen des athen. Instituts 15, Ὁ. 134") to dispose of Cremer’s claim that it belongs only to Bibl. and eccles. Greek, we may add Priene 114° (after B.c. 84) γενηθεὶς δὲ εὐάρεσίτος] ἐν τοῖς τῆς γυμνασιαρχίας ἀναλώμασιν : cf. Rouffiac Recherches, p. 32f. See also such passages as P Fay go! (A.D. 234) Td λ[α]χανόσπίερμον) λαμβάνιν evapἐστον, P Flor I. 3039 (a.D. 362) Tas Tod πύρου εὐαρέϊστου ἀρταβά]ς, P Strass I. 1° (A.D. 510) ἐν οἴνῳ καλλίστῳ καὶ εὐαρέστῳ, and P Gen I. 15? (Byz.) τὴν τιμὴν σίτου evapέστου ἀρταβῶν τεσσάρων, where the adj. has the meaning “choice,” ‘‘in good condition.” See also s5.v.…
Read the full entry →εὐάρεστος (euarestos) — well-pleasing.
εὐᾰρεστ-ος, ον,
(ἀρέσκω) wellpleasing, acceptable, τὸ ἀγαθὸν εὐ. Cleanth. 3.6; τινι [LXX+1st c.AD+]; τισι [Refs]; παρά τινι [LXX+1st c.BC+]; χρῆσις pleasant, [Refs 1st c.AD+]; σύμμαχοι probably in [Refs 3rd c.BC+]; τὸ εὐ. [Refs 1st c.AD+]. adverb -τως, ἔργον συνετέλεσεν [Refs 2nd c.BC+]: comparative -οτέρως, διακεῖσθαί τινι [Refs 5th c.BC+]; - τως ἱερησάμενος [Refs 2nd c.BC+]; λατρεύειν τῷ θεῷ [NT]
II. choice, οἶνος, πυρός, [Refs 4th c.AD+]
III. according to taste, λαχανόσπερμον λαμβάνειν εὐ. [Refs 3rd c.AD+]
εὐάρεστος
euarestos
from 2095 and 701; fully agreeable:--acceptable(-ted), wellpleasing.
see GREEK for 2095
see GREEK for 701
εὐάρεστος, ον
Adj
acceptable, well-pleasing
εὐάρεστος euarestos 9x
well-pleasing, acceptable, grateful, Rom. 12:1, 2
εὐάρεστος εὐ-άρεστος, ον ἀρέσκω well-pleasing, acceptable, NTest.:—adv., εὐαρεστοτέρως διακεῖσθαί τινι to be more popular with one, Xen.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
9 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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
λαβοῦσα οὖν, ὦ καὶ ὑπάρχουσα καὶ πρὸς ἐμοῦ νομιζομένη κυρία, τὴν ἐμὴν ἅπασαν παιδείαν ὡς θεραπαινίδι χρῶ, „ὡς εὐάρεστόν σοι.“
Ἦν δὲ Εὐάρεστος Ἀρούντιος τῶν κηρυσσόντων τὰ πωλούμενα καὶ διʼ αὐτὸ φωνῆς τε μεγέθει χρώμενος καὶ χρήματα περιβεβλημένος ὅμοια τοῖς Ῥωμαίων πλουσιωτάτοις, δύναμίς τε αὐτῷ ἦν ἐφʼ οἷς ἐθελήσειε πράσσειν κατὰ τὴν πόλιν ἔν τε τῷ τότε κἀν τοῖς ὕστερον.
ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, ἀγάπη πάντα ἀνέχεται, πάντα μακροθυμεῖ: οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον: ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ: ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ…
καὶ κλεισὶ καὶ τὰς ὄρνιθας ἀξίας δραχμῶν διακοσίων σ, χῆνας τοκάδας ω τοὺς χῆνας εὐαρέστους σν ἐὰν φαίνηται μισθῶσαι. Γέμεινος ὡς ἐτῶν λζ, οὐλὴ ἀντικνημίῳ ἀριστερῷ ἔτους ιε Αὐτοκράτορος
ἐποικίῳ Πισαεὶ μέτρῳ ἑνδεκαμέτρῳ ἀνυπερθέτως, ἐγλογῆς οὔσης τῷ Αὐρηλίῳ Ἀγαθείνῳ ἤτοι τὸ λαχανόσπερμον λαμβάνειν εὐάρεστον ἢ τὴν ἐπὶ τοῦ καιροῦ ἐσομένην πλείστην τιμήν, γεινομένης αὐτῷ τῆς πράξεως ἔκ τε
Σύρος Ἡρωνίνῳ καὶ Διονυσίωι χαίρειν. ἐὰν μὲν ἦν ὁ μόσχος ὃν ἐκέλευσα δοθῆναι Παλᾷ εὐάρεστος αὐτῷ γενάμενος καὶ ἦν παρʼ αὐτῷ σὺ ὁ Διονύσιος γενοῦ ἐξαυτῆς εἰς Φιλωτερίδα καὶ
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἶναι (einai) — to exist.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ…
Read the full entry →εἰμί ἐιμί
einai
present infinitive from 1510; to exist:--am, was. come, is, X lust
after, X please well, there is, to be, was.
see GREEK for 1510
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
127 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.