2 Corinthians 6:10 — Word Study
N1904ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.¶
BSAashōs being sorrowfullupeō▸ [as those who mourn] alwaysaei [continually, forever] yetde rejoicing,chairō▸ [feeling happy and glad] ashōs poorptōchos [as beggars, in humble circumstances] manypolus [a large number of people] yetde enriching,ploutizō▸ [spiritually wealthy, abounding in faith] ashōs nothingmēdeis [no earthly possessions, devoid of material wealth] havingechō▸ and yetkai all thingspas [all things, spiritual and eternal] possessing.katechō▸ [holding fast to, grasping]
| Greek | English | Parsing |
|---|---|---|
| ὡς | as | Adverb |
| λυπούμενοι | being sorrowful | Verb, present, passive |
| ἀεὶ | always | Adverb |
| δὲ | yet | Conjunction |
| χαίροντες, | rejoicing, | Verb, present, active |
| ὡς | as | Adverb |
| πτωχοὶ | poor | Adjective, nominative, plural |
| πολλοὺς | many | Adjective, accusative, plural |
| δὲ | yet | Conjunction |
| πλουτίζοντες, | enriching, | Verb, present, active |
| ὡς | as | Adverb |
| μηδὲν | nothing | Adjective, accusative, singular |
| ἔχοντες | having | Verb, present, active |
| καὶ | and yet | Conjunction |
| πάντα | all things | Adjective, accusative, plural |
| κατέχοντες.¶ | possessing. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything. |
| KJV | As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. |
| ASV | as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. |
| YLT | as sorrowful, and always rejoicing; as poor, and making many rich; as having nothing, and possessing all things. |
| WEB | as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things. |
| BBE | As full of sorrow, but ever glad; as poor, but giving wealth to others; as having nothing, but still having all things. |
Where they part company is πτωχοὶ and πάντα — see How Translations Differ.
The sentence consists of three main clauses that highlight contrasting states and experiences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectλυπέω
verbλυπέω
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 6:10
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 — Contrasts in the Life of the Apostlesgenerated
2 Corinthians 6:10 presents a series of contrasts that illustrate the paradoxes faced by Paul and the apostles. They experience sorrow yet maintain joy, live in poverty while enriching many, and possess nothing while holding all things in Christ. This highlights the tension in the Christian experience, where earthly circumstances do not define spiritual reality. The surrounding verses (2 Corinthians 6:9-12) further elaborate on the apostolic life, emphasizing their openness and sincerity in their ministry despite hardships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 2:4 | For through many tears I wrote you out of great distress and anguish of heart, not to grieve you but to let you know how much I love you. |
| 2 | 2 Corinthians 7:3–10 | 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. |
| 3 | Matthew 5:4–12 | Blessed are those who mourn, for they will be comforted. |
| 4 | Luke 6:21 | Blessed are you who hunger now, for you will be filled. Blessed are you who weep now, for you will laugh. |
| 5 | John 16:22 | So also you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take away your joy. |
The Treasury of Scripture Knowledge — 34 references, hung on the phrase they belong to
The Key Word — πτωχός, ptōchosgenerated
The Greek word πτωχός (ptōchos) is an adjective meaning 'poor' or 'destitute.' It conveys a sense of being in humble circumstances, often likened to a beggar. The word is used in both literal and metaphorical contexts, indicating not just financial poverty but also spiritual lowliness, as seen in Matthew 5:3.
In this verse, it emphasizes the apostles' material lack contrasted with their spiritual richness, showing how they can bring wealth to others despite their own poverty.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the term poor. Other translations like the KJV and ASV also use poor, while the FBV opts for destitute.
For the phrase πάντα, the translations diverge: BSB and FBV use everything, while KJV and others prefer all things.
Sentence Structuregenerated
The main finite verb in this verse is χαίροντες, rejoicing, with several clauses describing the contrasts: λυπούμενοι (being sorrowful), πτωχοὶ (poor), πλουτίζοντες (enriching), ἔχοντες (having), and κατέχοντες (possessing). Each clause builds on the previous one, creating a rhythm of contrasts.
The structure emphasizes the juxtaposition of sorrow and joy, poverty and wealth, and nothingness and possession, illustrating the complexities of the Christian life.
Septuagint Backgroundgenerated
The word πτωχός corresponds to Hebrew terms such as עָנִי (ani) and דַּל (dal), which also convey the idea of poverty or lowliness. These terms appear in the Septuagint, reflecting a similar understanding of material and spiritual need.
In the Septuagint, these words are often used to describe those in need, emphasizing the biblical theme of God’s care for the poor and the humble.
In plain words — the whole versegenerated
2 Corinthians 6:10 shows Paul expressing the paradoxes of the Christian life, where he feels sorrow yet rejoices, is poor yet enriches others, and has nothing yet possesses everything. This reflects the spiritual wealth found in faith despite external hardships.
Frequently Asked Questionsgenerated
This phrase highlights the Christian experience of facing trials and grief while maintaining joy through faith in Christ, as seen in Philippians 4:4.
This indicates that spiritual wealth is not dependent on material possessions. Paul and the apostles, despite their poverty, were able to share the gospel and enrich others spiritually.
This reflects the belief that true wealth comes from spiritual blessings and relationship with God, which transcends material wealth, as noted in Ephesians 1:3.
Paul uses these contrasts to illustrate the complexities of the Christian life, emphasizing that outward circumstances do not define one's spiritual reality.
Reflection Questionsgenerated
- In what ways have I experienced joy in the midst of sorrow?
- How can I share spiritual wealth with others, even if I feel poor or lacking?
- What does possessing everything in Christ mean to me personally?
- How can I embrace the paradoxes of faith in my daily life?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the paradoxes of Christian life, emphasizing joy amidst sorrow and spiritual richness.
Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness.Early Church Fathers on 2 Corinthians 6 →
On him who by Divine Providence meets in with it, it confers the very highest advantages,-the beginning of faith, readiness for adopting a right mode of life, the impulse towards the truth, a movement of inquiry, a trace of knowledge;Early Church Fathers on 2 Corinthians 6 →
"As sorrowful, yet alway rejoicing." For by those that are without, indeed, we are suspected of being in despair; but we give no heed to them; yea, we have our pleasure at the full.Early Church Fathers on 2 Corinthians 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 6:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs sorrowful, yet always rejoicing,.... As to their outward appearance they are sorrowful, and oftentimes really so on account of sin, their own and others, by reason of afflictions, temporal and
Read John Gill on 2 Corinthians 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. The "as" no longer expresses the opinion of adversaries, but the real state of him and his fellow-labourers.
Read Robert Jamieson on 2 Corinthians 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs sorrowful, yet alway rejoicing; appearing to others as persons drowned in griefs and sorrows, yet we are always rejoicing in God, and in the testimony of a good conscience, . As poor, yet making many rich; in outward appearance poor, having no abundance of the good things of this life; yet making many rich in knowledge and grace, God by us dispensing to them the riches of his grace. As having nothing, and yet possessing all things as having nothing, no houses, no lands, no silver or gold, ; yet being as well satisfied and contented, as if all things were ours; as well satisfied with that little which we have, as the men of the world are with their abundance; possessing all things in…
Read Matthew Poole on 2 Corinthians 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. Ver. 10. As sorrowful, yet, &c.] God’ s works are usually done in oppositis mediis, in opposing means, as Luther said. Out of the eater he brings meat, &c. This riddle the world understands not. The Fathers observe here, that the apostle brings in the saints’ sorrow with a quasi, as if it were a sorrow in show or conceit only; but when he speaks of their joy, there is no such quasi. Yet possessing all things] Godliness hath an αυταρκεια, a self-sufficiency, 1 Timothy 6:6. Cui cum paupertate bene convenit, pauper non est, saith Seneca. A contented man cannot be a poor man…
Read John Trapp on 2 Corinthians 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) As sorrowful, yet alway rejoicing.—Are we still in the region of the taunts and sneers of which we have found such distinct traces in the previous verses? Did men say of him, as others had said of the saints of God before him, that he was “smitten of God, and afflicted”? Was it with him, as with David, that when he wept, that “was turned to his reproof”? that when he “made sackcloth his garment” he “became a proverb unto them”? (Psalms 69:10-11.) This seems, on the whole, the most probable explanation of the words. His Jewish rivals, or the jesters of Corinth, taunted him with his want of cheerfulness, “He was always in trouble.” This, at least, enables us to understand the bitterness…
Read Charles John Ellicott on 2 Corinthians 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. As sorrowful] Considerate men supposing, from our persecuted state and laborious occupation, (often destitute of the necessaries of life; seldom enjoying its conveniences; and scarcely ever, its comforts,) that we must be the most miserable of all men. Yet alway rejoicing] Having the consolation of God's Spirit at all times, and a glorious prospect of a blessed immortality. As poor] Destitute of all worldly good and secular interest, Yet making many rich] By dispensing to them the treasures of salvation; making them rich in faith, and heirs of the kingdom. The Gospel, when faithfully preached, and fully received, betters the condition of the poor. It makes them sober; so they save…
Read AdamClarke on 2 Corinthians 6 →CambridgeThe Cambridge Bible for Schools and Colleges10. as sorrowful, yet alway rejoicing] Or afflicted, see ch. 2 Corinthians 2:2. What the afflictions of the Apostle were, is obvious enough. His fount of joy was independent of things external. See Romans 5:3; Romans 5:11; Philippians 2:16-17; Philippians 4:4; 1 Thessalonians 5:16, and ch. 2 Corinthians 12:10.making many rich] With the riches of the Gospel. See Ephesians 1:7; Ephesians 1:18; Ephesians 2:7; Ephesians 3:8; Ephesians 3:16, &c.possessing all things] The whole passage bears a close similarity to 1 Corinthians 7:29-31, where, however, the turn given to the thought assumes a converse form. It was in Christ that His ministers could be said to possess all things. Cf. Romans 8:32; 1…
Read Cambridge on 2 Corinthians 6 →Albert Barnes1798–1870Barnes' Notes on the BibleAs sorrowful - (λυπούμενοι lupoumenoi). Grieving, afflicted, troubled, sad. Under these sufferings we seem always to be cast down and sad. We endure afflictions that usually lead to the deepest expressions of grief.
Read Albert Barnes on 2 Corinthians 6 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything.
as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things.
sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything.
as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything.
Tyndale line
As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
As sorowing, and yet alway reioycing: as poore, and yet make many riche: as hauing nothing, and yet possessing all things.
Strictly literal
as grieved, but always rejoicing; as poor, but enriching many; as having nothing, and possessing all things.
as sorrowful, and always rejoicing; as poor, and making many rich; as having nothing, and possessing all things.
as sorrowful, and always rejoicing; as poor, and making many rich; as having nothing, and possessing all things.
We work as sorrowful, but we are always rejoicing. We work as poor, but we are making many rich. We work as having nothing and yet as possessing all things.
From the Latin
As sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things.
Simplified
Seen as miserable, we are always rejoicing; as poor, but we make many rich; as destitute, but we own everything!
As full of sorrow, but ever glad; as poor, but giving wealth to others; as having nothing, but still having all things.
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.
quasi tristes, semper autem gaudentes : sicut egentes, multos autem locupletantes : tamquam nihil habentes, et omnia possidentes.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܝܟ ܕܟܪܝܐ ܠܢ ܘܒܟܠܙܒܢ ܚܕܝܢܢ ܐܝܟ ܡܣܟܢܐ ܘܠܣܓܝܐܐ ܡܥܬܪܝܢܢ ܐܝܟ ܕܡܕܡ ܠܝܬ ܠܢ ܘܟܠ ܡܕܡ ܐܚܝܕܝܢܢ
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.
ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.¶
The standard critical text of the New Testament.
ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.¶
The previous edition, still widely cited.
ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.¶
The Society of Biblical Literature edition, freely licensed.
ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.¶
The edition that turned scholarship toward the earliest manuscripts.
ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.¶
An independent critical text built from the oldest witnesses then known.
ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.¶
A recent critical edition following documentary evidence closely.
ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.¶
The reading of the majority of surviving manuscripts.
ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες.¶
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 6:10
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 ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 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 502 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.
λυπέω is built from the root λύπη and means to distress or grieve. It covers a range of meanings from causing pain to experiencing sorrow, both in body and mind. The New Testament uses it in various contexts, such as in 2 Corinthians 2:2 and Matthew 17:23. Mounce notes its use to indicate causing grief, while Abbott-Smith highlights its passive forms.
λυπέω, -ῶ
(< λύπη),
[in LXX for חרה, etc.;]
to distress, grieve, cause pain or grief: c. acc. pers., II Co 2:2, 5 7:8; pass., Mt 14:9 17:23 18:31 19:22 26:22, Mk 10:22 14:19, Jo 16:20 21:17, Ro 14:15, II Co 2:4, I Th 4:13, I Pe 1:6; λ. καὶ ἀδημονεῖν, Mt 26:37; opp. to χαίρειν, II Co 6:10; κατὰ θεόν, II Co 7:9, 11; τ. πνεῦμα τ. ἅγιον, Eph 4:30 (cf.…
λυπέω, -@; 1 aor. ἐλύπησα: pf. λελύπηκα ; Pass., pres. λυποῦμαι; 1 aor. ἐλυπήθην; fut. λυπηθήσομαι; (λύπην); [fr. Hes. down]; to make sorrowful; to affect with sadnese, cause grief; to throw into sorrow: τινά, 2 Co. ii. 2, 6; vii. 8; pass., Mt. xiv. 9; xvii. 23; xviii. 31; xix. 22; Xvi 22; Mk. x. 22; xiv.19; Jn. xvi. 20; xxi.17; 2Co. ©" Aveavias ii. 4; 1 Th. iv. 13; 1 Pet.i.6; joined with ἀδημονεῖν, Mt. xxvi. 37; opp. to χαίρειν, 2 Co. vi. 10; κατὰ θεόν, in a manner acceptable to God [cf. W. 402 (375) ], 2 Co. vii. 9,11; in a wider sense, to grieve, offend: τὸ πνεῦμα τὸ ἅγιον, Eph. iv. 30 (see πνεῦμα, 4 a. fin.) ; to make one uneasy, cause him a scruple, Ro. xiv.15. [Come.: συλλυπέω. Syn. see θρηνέω, fin.]
λυπέω. A few exx. of this common verb should suffice—P Grenf II. 36° (B.C. 95) μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι, ‘do not grieve over the departed,” BGU IV. 1079° (A.D. 41) = Se/ections, p. 39) λοιπὸν οὖν ἔλαβον παρὰ το(ῦ) “ApaBos τὴν ἐπιστολὴν καὶ ἀνέγνων καὶ ἐλυπήθην, “finally then I received the letter from the Arabian, and I read it and was grieved.” P Oxy I. 1158 (letter of condolence—ii/A.D.) (= Sedectzons, p- 96) οὕτως ἐλυπήθην καὶ ἔκλαυσα ἐπὶ τῶι εὐμοίρωι ὡς ἐπὶ Διδυμᾶτος ἔκλαυσα, “1 grieved and wept as much over the blessed one as I wept for Didymas,’’ 7d. XII. 14814 (early ii/A.D.) ὥστε μὴ λοιποῦ. λείαν δ᾽ ἐλοιπήθην ἀκούσας ὅτι ἤκουσας" οὐ γὰρ δεινῶς ἠσθένησα, ““ 50 do not grieve about me. I was much grieved to hear that you had heard about me, for I was not seriously ill” (Edd.)—a reassuring letter from a soldier to his mother, BGU I. 24617®. (ii/iii A.D.) Kal περὶ ‘“Eppidvns…
Read the full entry →λυπέω (lupeō) — to grieve.
λῡπ-έω,
(λύπη) grieve, vex, whether in body or mind, τινα [Refs 8th c.BC+]; opposed to εὐφραίνειν, [Refs 5th c.BC+]; [ὁ θώραξ] λυπεῖ distresses by its weight, [Refs 5th c.BC+]: c.neuter adjective, λυπεῖν μηδὲν αὑτόν [Refs 5th c.BC+]: with participle, ἐλύπει αὐτὸν ἡ χώρα πορθουμένη [Refs 5th c.BC+]; οὐδὲν ἐλύπησεν [αὐτό], ὥστε μή.. does no harm.., [Refs 5th c.BC+]; οὐδένα λυπήσας or -ασα, as formula in epitaphs, [Refs]
2. absolutely, cause pain or grief, ἄγαν γε λυπεῖς [Refs 5th c.BC+]
3. in historical writers, of cavalry and light troops, harass, annoy an army by constant attacks, [Refs 5th c.BC+]
λυπέω
lupeo
from 3077; to distress; reflexively or passively, to be sad:--cause
grief, grieve, be in heaviness, (be) sorrow(-ful), be (make) sorry.
see GREEK for 3077
λυπέω
v.
I pain, grieve, vex
λυπέω lypeō 26x
to occasion grief or sorrow to, to distress, 2 Cor. 2:2, 5; 7:8; pass. to be grieved, pained, distressed, sorrowful, Mt. 17:23; 19:22; to aggrieve, cross, vex, Eph. 4:30; pass. to feel pained, Rom. 14:15
λυπέω to give pain to, to pain, distress, grieve, vex, annoy, Hdt., Trag., etc.; ἡ θώραξ λ. distresses by its weight, Xen.:—absol. to cause pain or grief, Soph.
of marauders, to harass, annoy by constant attacks, Hdt., Thuc., etc.
Pass. with fut. mid. to be pained, grieved, distressed, Theogn., etc.; μὴ λυπέεο be not distressed, Hdt.:—c. acc. cogn., λύπας λυπεῖσθαι Plat.:—also c. acc. rei, to grieve about a thing, Soph.:—absol. to feel pain, Eur., etc.
Verb-PPP-NPM — Verb · present · passive · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PPP-NPM Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Masculine
26 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 26 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 20 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δέ γε αἴσθησις αἰεὶ λυπεῖται καὶ στένει καὶ τίκτει μετ’ ὀδύνης καὶ ἀλγηδόνων ἀνηκέστων τὸ αἰσθάνεσθαι, ὡς καὶ αὐτός φησιν·
καὶ χρόνου τριβομένου, τεσσαράκοντα γὰρ ἡμέρας διήγαγεν ἀπʼ αὐτῶν, δέος εἶχε τοὺς Ἑβραίους, μή τι Μωυσῆς πάθοι, καὶ τῶν συντυχόντων δεινῶν οὐκ ἔστιν ὃ οὕτως ἐλύπησεν αὐτούς, ὡς τὸ νομίζειν Μωυσῆν ἀπολωλέναι.
καὶ ἐλυπήθη Κάϊν λίαν καὶ συνέπεσεν τῷ προσώπῳ αὐτοῦ.
χως καὶ ἱλαρῶς εὐφραίνεσθαι. καὶ γὰρ ὧδε καλῶς ἐστιν. ἐὰν γὰρ ὑμεῖς λυπῆσθε ἐγὼ ἀδημονῶ. ἐργασίαν οὖν δώσεις ἐρωτῆσαι φίλον μου ἐπʼ Ἀλεξανδρείας ἵνα διʼ αὐτοῦ μοι
πεποίηκε πέρυσι. ἀφίωκα αὐτὰ ἐν Ἀλεξανδρείᾳ ἕως τῆς δευτέρας ἀναγωγῆς. καὶ ἠσθένηκεν. ἐθλίβην λυπηθείς ὑπʼ αὐτοῦ, ἐχάρην ὅλως ὅτι ἔζηκεν. πεπιάκαμεν αὐτὸν παρακαλοῦντες ὅτι ἀνάγευσαι Ἀλεξανδρείας, καὶ λέγει
παρέλαβον παρὰ Τίλεως, ὅτι πείθοντός σε οὐκ ἐστρατεύσω εἰς κλάσσαν, καὶ ἐποίησα δύο ἡμέρας λυπούμενος. λοιπὸν οὖν βλέπε, μὴ πεισθῇς, καὶ οὐκέτι ἔσει μου υἱός. οἶδας, ὅτι πᾶν ῥᾴδιον
The Greek word ἀεί (*aei*) is an adverb meaning 'always' or 'ever.' It conveys a sense of continuous or unceasing time, as seen in contexts like Acts 7:51 and 2 Corinthians 4:11. The term can also imply successive occurrences, appearing in verses such as 1 Peter 3:15. Various lexicons note its use in both classical and biblical texts, but they consistently define it as indicating perpetuity.
ἀεί, [see αἰών], adv., [fr. Hom. down], always; 1. perpetually, incessantly: Acts vii. 51; 2 Co. iv. 11; vi. 10; Tit.i.12; Heb.iii.10. 42. invariably, at any and every time when according to the circumstances something is or ought to be done again: Mk. xv. 8 [T WH om.] (at every feast); 1 Pet. iii. 15; 2 Pet. i. 12.
ἀεί (aei) — always.
ἀεί,
adverb ever, always, [Refs 8th c.BC+]; with other specifications of time, ἐμμενὲς αἰεί[Refs 8th c.BC+]; ἀ. καθ᾽ ἡμέραν, καθ᾽ ἡμέραν ἀ., ἀ. καὶ καθ᾽ ἡμέραν, ἀ. κατ᾽ ἐνιαυτόν, ἀ. διὰ βίου, etc., [Refs 5th c.BC+]; δεῦρ᾽ ἀεί until now, [Refs 5th c.BC+]; αἰεί κοτε, ποτε from of old, [Refs 5th c.BC+]; compare εἰσαεί:—with the Article, ὁ ἀ. χρόνος eternity, [Refs 5th c.BC+]; οἱ ἀ. ὄντες the immortals, [Refs 5th c.BC+] —but ὁ αἰ. βασιλεύων the king for the time being, [Refs 5th c.BC+]; ὁ αἰ. ἐντὸς γιγνόμενος every one as he got inside, [Refs 5th c.BC+]; τοῖσι τούτων αἰ. ἐκγόνοισι to their descendants for ever, [Refs 5th c.BC+], Et.Gud.z):
Read the full entry →ἀεί
aei
from an obsolete primary noun (apparently meaning continued duration);
"ever,"by qualification regularly; by implication, earnestly;
--always, ever.
ἀεί
Adv
always
ἀεί aei 7x
always, for ever, constantly
ἀεί The Root is ΑΕϜ ; cf. Lat. aevum, aetas, i. e. aeuitas. always, for ever, Hom., etc.; often with other words of time, διαμπερὲς αἰεί, συνεχὲς αἰεί, ἐμμενὲς αἰεί, id. Hom.; ἀεὶ καθ᾽ ἡμέραν, καθ᾽ ἡμέραν ἀεί, ἀεὶ καὶ καθ᾽ ἡμέραν, ἀεὶ κατ᾽ ἐνιαυτόν, ἀεὶ διὰ βίου, etc., Plat., etc.; v. εἰσαεί:—ὁ ἀεὶ χρόνος eternity, Hdt., Plat.; οἱ ἀεὶ ὄντες the immortals, Xen., etc.:—but, ὁ αἰεὶ βασιλεύων the king for the time being, Hdt.; τοῖσι τούτων αἰεὶ ἐκγόνοισι to their descendants for ever, id. Hdt.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
8 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 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
ἀλλ’ οὐ μόνον ἦσαν οἱ καρποὶ τροφαὶ ζῴοις, ἀλλὰ καὶ παρασκευαὶ πρὸς τὴν τῶν ὁμοίων ἀεὶ γένεσιν, τὰς σπερματικὰς οὐσίας περιέχοντες, ἐν αἷς ἄδηλοι καὶ ἀφανεῖς οἱ λόγοι τῶν ὅλων εἰσί, δῆλοι καὶ φανεροὶ γινόμενοι καιρῶν περιόδοις.
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
χωρὶς τούτου μηδὲν ὑμῖν πρεπέτω, ἐν ᾧ τὰ δεσμὰ περιφέρω, τοὺς πνευματικοὺς μαργαρίτας, ἐν οἷς γένοιτό μοι ἀναστῆναι τῆ προσευχῇ ὑμῶν, ἦς γένοιτό μοι ἀεὶ μέτοχον εἶναι, ἵνα ἐν κλήρῳ Ἐφεσίων εὑρεθῶ τῶν Χριστιανῶν, οἳ καὶ τοῖς ἀποστόλοις πάντοτε…
παντὸς οὑτινοσοῦν οὔτʼ ἐγὼ οὔτʼ ἄλλος κυριεύσει αὐτῶν ἀπὸ τῆς σήμερον ἡμέρας ἕως τοῦ ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου,
ἡμῶν ἔπιπλα τάς τε προκτήσεις τῶν ἐγγαιδίων ἐξιδιασάμενοι ἀπηνέγκαντο καὶ ἀπʼ ἐκείνου διὰ παρευρέσεως ἀεί ποτε ἀντιποιούμενοι τῶν ἡμετέρων παρʼ ἕκαστον καταβλάπτοντες διασείουσιν. ἐνήλικοι δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον
τὴν δημοσίαν τράπεζαν, μενεῖ δέ μοι ἡ τούτων κράτησις καὶ κυρεία ἀναφαίρετος ἐπὶ τὸν ἀεὶ χρόνον, ἐὰν φαίνηται κυρῶσαι· ἐὰν δὲ μὴ κυρωθῶ οὐ κατασχεθήσομαι τῇ ὑποσχέσει. Ταουῆτις Ἀπύγχεως
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
χαίρω is a Greek verb meaning to rejoice or be glad. It is used in various contexts, including greetings and farewells, as well as expressing joy in response to good news. The New Testament features it in verses like Matthew 2:10 and Philippians 4:10. It can also appear in forms of salutation, such as χαῖρε (hail) and χαίρετε (greetings).
χαίρω
[in LXX for שָׂמַח (Ge 45:16, al.), גִּיל (Pr 2:14, al.), etc.; inf., as greeting (v. infr.), Is 48:22 57:21 שָׁלוֹם), I Mac 10:18, II Mac 1:1 and freq. in these books ;]
to rejoice, be glad: Mk 14:11, Lk 15:5, 32 19:6, 37 22:5 23:8, Jo 4:36 8:56 20:20, Ac 5:41 8:39 11:23 13:48, II Co 6:10 7:7 13:9, Phl 2:17, 28, Col 2:5, I Th 5:16, Read the full entry →
χαίρω; impf. ἔχαιρον; fut. χαρήσομαι (Lk. i. 14; In. xvi. 20, 22; Phil. i. 18, for the earlier form χαιρήσω, cf. [W. 90 (86); B. 68 (60)]; Bétm. Ausf. Spr. ii. 322 sq. ; Matthiae ὃ 255 s.v.; Kiihner $343 s.v.; Kriiger § 40 s.v.; [Veitchs. y.]), once χαρῶ (Rev. xi. 10 Rec., a form occurring nowhere else); 2 aor. [pass. as act.] ἐχάρην cf. συγχαίρω, init.]; fr. Hom. down; Sept. for nov, m1, wi; to rejoice, be glad; a. in the prop. and strict sense: [Mk. xiv. 11]; Lk. xv. δ, [32]; xix. 6, 37; viii. 89; xi. 235 xiii. 48; 2 Co. [vi. 10]; vii. 7; xiii. 9,11 ΘΒ refer this to b. in the sense of farewell]; Phil. ii. 17, 28; Col. ii. 5; 1 Th. v.16; 1 Pet. iv. 18; 5. Jn. 3; opp. to κλαίειν, Ro. xii. 153 1 Co. vii. 30; opp. to κλαίειν x. θρηνεῖν, In. xvi. 20; opp. to λύπην ἔχειν, ib. 22; joined with ἀγαλλιᾶσθαι, Mt. v. 12; Rey. xix. 7; with oxiprav, Lk. vi. 23 ; χαίρειν ἐν κυρίῳ (see ἐν, I. 6 Ὁ. Ὁ.…
Read the full entry →χαίρω, “rejoice”: P Eleph 133 (B.C. 223-222) ἐκομισάμην τὴν παρὰ σοῦ ἐπιστολήν, ἣν ἀναγνοὺς ἐχάρην (οί. Proleg. Ρ. 161) ἐπὶ τῶι με αἰσθέσθαι τὰ κατὰ σέ, P Berol 11662% (time of Claudius) (= Olsson, p. 190) πρὸ μὲν πάντων ἐχάρην μεγάλως λαβών σου [ἐἸπιστολήν, ὅτι ὑγειαίνεις, similarly P Giss I. 21% (time of Trajan), BGU II. 531}: 5 (ii/a.D.), and P Oxy I. 4117 (iii/iv a.D.) ἐπὶ τούτῳ σφόδρα χαίρω. It should be noted that in Phil 31, 44, RV marg. renders χαίρετε by ‘‘farewell.”’ Lightfoot (Comm. ad //.) combines the two meanings “‘ farewell” and “‘ rejoice,” but the latter is generally preferred by the commentators. The verb is very common in the opening address of letters, asin Ac 1578, 253. cf. Jas 17, e.g. ἘΣ Eleph 10” (B.c. 223— 222) Evdppovios Μίλωνι χαίρειν (for imper. inf. see Proleg. p- 179f.), P Oxy II. 2925 (c. A.D. 25) Θέων Τυράννωι τῶι τιμιωτάτωι πλεῖστα χαίρειν, P Ryl 11.…
Read the full entry →χαίρω (chairō) — to rejoice.
χαίρω,
[Refs 8th c.BC+]; 3rd.pers. plural imperative χαιρόντων [Refs 5th c.BC+]: imperfect, Epic dialect χαῖρον [Refs 8th c.BC+], Ionic dialect χαίρεσκον [Refs]: future χαιρήσω [Refs 5th c.BC+]; Epic dialect reduplicate infinitive κεχᾰρησέμεν [Refs 8th c.BC+]; later χᾰρῶ variant in [NT]: aorist ἐχαίρησα [Refs 1st c.AD+]: perfect κεχάρηκα [Refs 5th c.BC+], participle -ηκώς[Refs 8th c.BC+] —middle (in same sense), χαίρομαι, noted as a barbarism in [Refs 5th c.BC+]future χᾰρήσομαι Ps.-[Refs 2nd c.BC+]; Doric dialect χαρησοῦμαι [LXX+4th c.BC+]; Epic dialect κεχᾰρήσομαι [Refs 8th c.BC+]: aorist 1 participle χαιρησάμενος [Refs 2nd c.AD+]: Epic dialect aorist 1 χήρατο [Refs 8th c.BC+]; participle χηράμενος [Refs 1st c.AD+]: Epic dialect reduplicate aorist 2, 3rd.pers. plural κεχάροντο [Refs 8th c.BC+]; optative 3rd.pers. singular and plural κεχάροιτο…
Read the full entry →χαίρω
chairo
a primary verb; to be "cheer"ful, i.e. calmly happy or well-off;
impersonally, especially as salutation (on meeting or parting), be
well:--farewell, be glad, God speed, greeting, hall, joy(- fully),
rejoice.
χαίρω
v.
I rejoice, am glad
χαίρω chairō 74x
to rejoice, be glad, be joyful, be full of joy, Mt. 2:10; 5:12; 18:13; Mk. 14:11; Rom. 12:12; 2 Cor. 2:3; a term of salutation, Hail! Mt. 26:49; λέγω χαίρειν, to greet, 2 Jn. 10:11; an epistolary forth, Health! Acts 15:23
χαίρω Root ΧΑΡ to rejoice, be glad, be delighted Hom., etc.; χ. θυμῶι or ἐν θυμῶι, χ. φρεσὶν ἧισι id. Hom.:—c. dat. rei, to rejoice at, be delighted with, take delight in a thing, id. Hom., etc.; so, χαίρειν ἐπί τινι Soph., Xen.:— c. part., χαίρω τὸν μῦθον ἀκούσας I rejoice at having heard, Il.; χαίρεις ὁρῶν Eur.; χαίρω φειδόμενος Ar.;— with part. pres. χαίρω sometimes takes the sense of φιλέω, to be wont to do, χαίρουσι χρεώμενοι Hdt., etc.
with negat., οὐ χαιρήσεις thou wilt or shalt not rejoice, i. e. thou shalt not go unpunished, shalt repent it, Ar.; so in Hom., οὐδέ τιν᾽ οἴω Τρώων χαιρήσειν Il.; so with an interrog., σὺ χαιρήσειν νομίζεις; Plut.: v. inf. IV. 2
Read the full entry →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
74 occurrences in the New Testament, rendered 29 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 74 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 33 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.
χαίρει γὰρ τὰ μέν τινα τεναγώδει καὶ οὐ πάνυ βαθείᾳ θαλάττῃ, τὰ δ’ ὑποδρόμοις καὶ λιμέσι μήτ’ ἐπὶ γῆν ἀνέρπειν μήτε πόρρω γῆς ἐπινήχεσθαι δυνάμενα, τὰ δὲ κατὰ μέσον καὶ βαθὺ πέλαγος διαιτώμενα τὰς προκεχυμένας ἄκρας ἢ νήσους ἢ πέτρας ἐκτρέπεται·
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
Ποήρει Νεχούτου καὶ … ως καὶ Πετααρσεμθεῖ … … … η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς
r Πλάτων Νεχθύρει χαίρειν. ἐξωρμήκαμεν ἐκ Λάτων πόλεως ἀντιληψόμενοι τῶν ἐνεστηκότων κατὰ τὸ συμφέρον τοῖς πράγμασι καὶ γεγραφότες
r Πλάτων τοῖς ἐν Παθύρει ἱερεῦσι καὶ τοῖς ἄλλοις τοῖς κατοικοῦσι χαίρειν. γέγραφεν ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 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 502 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.
The Greek word πτωχός (ptochos) is derived from πτώσσω, meaning to crouch or cower. It primarily refers to a beggar or someone who is poor, often in a destitute sense, and is used in both literal and metaphorical contexts. The New Testament uses it to describe physical poverty (e.g., Luke 14:13) and spiritual lowliness (e.g., Matthew 5:3).
πτωχός, -ή, -ov, (πτώσσω, to be thoroughly frizhtened, to cower down or hide one’s self for fear; hence πτωχός prop. one who slinks and crouches), often involving the idea of roving about in wretchedness [see πένης, fin.; “but it always had a bad sense till it was ennobled in the Gospels; see Mt. v. 3; Lk. vi. 20, ef. 2 Co. viii. 9” (L. and 5. 5. v. I.)]; hence 1. in class. Grk. from Hom. down, reduced to beggary, begging, mendicant, asking alms: Lk. xiv. 13, 21; xvi. 20, 22. me poor, needy, (opp. to πλούσιος) : Mt. xix. 21; xxvi. 9,11; Mk. x. 21; xii. 42, 43; xiv. 5,7; Lk. xviii. 22; xix. 8; xxi. 3; Jn. xii. 5, 6,8; xiii. 29; Ro. xv. 26; 2 Co. vi. 10; Gal. ii. 10; Jas. ii. 2, 3,6; Rev. xiti.16; in a broader sense, destitute of wealth, influence, position, honors; lowly, afflicted: Mt. xi. 5; Lk. iv. 18, (fr. Is. xi. 1); vi. 205 vii. 223 οἱ πτωχοὶ τοῦ κόσμου (partit. gen.), the poor of…
Read the full entry →πτωχός, “crouching, ” 4 “ cringing,” hence ‘‘a beggar,’’ was always used in a bad sense until it was ennobled by the Gospels. It occurs in P Petr III. 36 (a) vecfo!™ 18 (Ptol.) along with its comparative, but unfortunately in a very broken context : see also 76. 1401 (private accounts) πτώχωι v, γνάφει δ. In Gal 49 the translation ‘‘ teggarly”” is not very happy ; the πτωχὰ στοιχεῖα are such that there is “‘ nothing in them ”— no one is the better for them: see Westcott S¢. Paz and Fustification, p. 81. MGr φτωχός, ‘ poor.
πτωχός (ptōchos) — poor.
πτωχός, ή, όν,
also ός, όν [Refs 5th c.BC+]:— beggar, [Refs 8th c.BC+] beggar-woman, [NT+5th c.BC+]
2. metaphorically, οἱ π. τῷ πνεύματι [NT]
II. as adjective, beggarly, πτωχῷ διαίτῃ [NT+5th c.BC+]: with genitive, beggared of, poor in, [πηγὴ] π. νυμφῶν [Refs 1st c.AD+]
II.2. comparative πτωχότερος [Refs 4th c.BC+]; proverbial, π. κίγκλου 'as poor as a church mouse', [Refs 5th c.BC+]: superlative πτωχότατος [Refs 6th c.AD+]
II.3. adverb -χῶς poorly, scantily, ἠροτρία π. μέν, ἀλλ᾽ ἀναγκαίως [Refs 2nd c.AD+]
πτωχός
ptochos
from ptosso (to crouch); akin to 4422 and the alternate of 4098); a
beggar (as cringing), i.e. pauper (strictly denoting absolute or
public mendicancy, although also used in a qualified or relative
sense; whereas 3993 properly means only straitened circumstances in
private), literally (often as noun) or figuratively
(distressed):--beggar(-ly), poor.
see GREEK for 4422
see GREEK for 4098
see GREEK for 3993
πτωχός, ή, όν
Adj
poor, destitute
πτωχός πτωχός, ή, όν πτώσσω one who crouches or cringes, a beggar (v. πτώσσω 1. 2), Od., Hes., etc.; πτωχὸς ἀνήρ a beggar-man, Od., etc.; πτωχή a beggar-woman, Soph., NTest.
as adj. beggarly, like πτωχικός, Soph., NTest.: c. gen., poor in a thing, Anth.
comp. πτωχότερος, irreg. πτωχίστερος, Ar.: Sup. πτωχότατος, Anth.
adv. -χῶς, poorly, scantily, Babr.
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
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
34 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 34 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 57 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.
μηκέτι δʼ εὐτονούντων τοὺς πτωχοὺς ἐκφέρειν [ἔλεγον] συσσωρεύοντας εἰς τοὺς μεγίστους οἴκους τὰ πτώματα ἀποκλείειν.
ἀπὸ τῆς ταλαιπωρίας τῶν πτωχῶν καὶ τοῦ στεναγμοῦ τῶν πενήτων νῦν ἀναστήσομαι, λέγει κύριος: θήσομαι ἐν σωτηρίῳ,
ἐὰν δὲ μὴ ἔχητε προφήτην, δότε τοῖς πτωχοῖς.
περιλύσῃς Ψενοσῖριν … δ vestiges vestiges vestiges … πορευομ … .7ος φοβεῖται … πος πτωχοὶ … ρωτι … ωσου vestiges ἔρρωσο
Λογγίνου, οὗ καὶ πολλά σοι κατʼ αὐτοῦ ἐντυγχάνομεν, ἐπελθόντος ἡμῖν τῶι ζῆν μηδὲν ἀδικήσασι πτωχοῖς οὖσι, μηδὲν γὰρ ἔχων κέρδος πρὸς τὸ πρᾶγμα πονηρῶς προσέρχεται, παρακαλοῦμεν ἐκδικῆσαι, καὶ γὰρ
πρὸς πᾶσαν κώμην καὶ ἀρχόντας ἐξουσιῶν καὶ πτωχοὺς. τὸ ιθ. μετὰ κολακείας καὶ ἀστρολόγους λ καὶ κανόνα καὶ τὰ καθήκοντα τῆς ἀστρολογικῆς.
πολύς (polus) means much or many, covering a range of contexts from quantity to degree and value. It appears as an adjective and can also function as a noun or adverb. In the New Testament, it is used to describe large numbers of people or things, as seen in verses like Matthew 9:37 and John 6:10. The lexicons do not show significant disagreement on its meanings.
πολύς, πολλή, πολύ,
[in LXX chiefly for רַב and cognate forms;]
as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Ac 11:21; ὄχλος, Mk 5:24; θερισμός, Mt 9:37; χόρτος, Jo 6:10; χρόνος, Mt 25:19; γογγυσμός, Jo 7:12; πόνος, Col 4:13; δόξα, Mt 24:30; σιγή, Ac 21:40; pl., προφῆται, Mt 13:17; ὄχλοι, Mt 4:25; δαιμόνια, Read the full entry →
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πολύς (polus) — much.
πολύς,
Attic dialect πολλή, πολ; genitive πολλοῦ, ῆς, ou=; dative πολλῷ, ῇ, ; accusative πολύν, πολλήν, πολύ:—Ionic dialect πολλός [Refs 6th c.BC+], πολλή, πολλόν [Refs 6th c.BC+]; also in Trag., [Refs 5th c.BC+]; accusative πολλόν, πολλήν, πολλόν: [Refs 5th c.BC+] uses the Ionic dialect forms, but codices have πολύν [Refs 1st c.AD+]:—both sets of forms are found in Epic dialect, also genitive singular πολέος [Refs 8th c.BC+], once contraction πολεῖς [Refs]; dative πολέσι [Refs 8th c.BC+]; accusative πολέας (trisyllable) [Refs 8th c.BC+] (frequently with variant{πολεῖς} [Refs 8th c.BC+]; in later Epic dialect πολέες is used as feminine, [Refs 3rd c.BC+]:—Epic dialect also have πουλύς (once in [Refs 8th c.BC+]; these forms are found in codices of [Refs 5th c.BC+] — Lyric poetry and Trag. (Lyric poetry) sometimes use Epic dialect forms, dative singular…
Read the full entry →πολύς, πολλή, πολύ
Adj
much, many, often
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πολύς the ionic declension πολλός, ή, όν is retained by the attic in all cases, except the nom. and acc. masc. and neut. Hom. uses both ionic and attic forms. of Number, many, opp. to ὀλίγος, Hom., etc.;— with nouns of multitude, πουλὺς ὅμιλος Od.; πολλὸν πλῆθος Hdt., etc.:—also of anything often repeated, πολλὸν ἦν τοῦτο τὸ ἔπος id. Hdt.; πολλὸς αἰνεόμενος id. Hdt.; τούτῳ πολλῷ χρήσεται τῷ λόγῳ often, Dem.
of Size, Degree, Force, much, mighty, great, Il., etc.; π. ὕπνος deep sleep, Od.; π. ὑμέναιος a loud song, Il., etc.:—rarely of a single person, μέγας καὶ πολλὸς ἐγένεο Hdt.; ἢν πολλῇ ῥυῇ if she flow with full stream, metaph. from a river, Eur.; πολλῷ ῥέοντι Dem.; from the wind, πολὺς ἔπνει was blowing strong, id. Dem.; often with a Partic., πολλὸς ἦν λισσόμενος…
Read the full entry →Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
378 occurrences in the New Testament, rendered 20 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 354 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.
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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
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’…
τῶι προγεγραμμένωι ἱερῶι, ὁ ἐνκεκλημένος προσπηδήσας μοι ἐνώπιόν τινων ἔτυπτεν ἧι εἶχεν ῥάβδωι πληγαῖς πλειόσιν εἰς τὸ τυχὸν μέρος τοῦ σώματός μου. ὅ τε περιεβλήμην, ὀθόνιον κατέρηξεν, περὶ ὦν
νυνὶ παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους
μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ πλεῖον καὶ τοῦ ἀπὸ ἀπηλιώτου αὐτοῦ παραδείσου καὶ φρεάτων καὶ ἐποικίων καὶ ληνῶνος καὶ γῆς
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word πλουτίζω (ploutizō) means 'to make rich' or 'to enrich,' often used in both literal and metaphorical senses, including spiritual enrichment. It appears in the New Testament, notably in 2 Corinthians and 1 Corinthians, where it describes both material and spiritual wealth. The word is derived from πλοῦτος (ploutos), meaning 'wealth.'
πλουτίζω
(< πλοῦτος),
[in LXX chiefly for עשׁר hi.;]
to make rich, enrich: c. acc. pers., pass., II Co 9:11. Metaph., of spiritual riches, c. acc. pers., II Co 6:10; seq. ἐν, pass., I Co 1:5.†
πλουτίζω ; Pass., pres. ptep. πλουτιζόμενος ; 1 aor. ἐπλουτίσθην; (πλοῦτος) ; to make rich, to enrich: τινά, pass. 2 Co. ix. 11; used of spiritual riches: τινά, 2 Co. vi. 10; ἐν with a dat. of the thing (see πλουτέω, 8.), pass., to be richly furnished, 1 Co.i.5. (Aeschyl., Soph., Xen., Plut.; Sept. for ὙΠ.)
πλουτίζω is included by Anz (Suds¢dia, p. 297) in the class of verbs which, going back to the beginnings of Greek letters, disappear for a time from general use, only to come to light again inlater Greek. This particular word is fairly common in the LXX and occurs 267, in the NT.
πλουτίζω (ploutizō) — to enrich.
πλουτ-ίζω,
Attic dialect future -ιῶ[Refs 4th c.BC+]:— make wealthy, enrich, τινα [Refs 5th c.BC+]:—passive, Ἅιδης στεναγμοῖς καὶ γόοις π. [Refs 5th c.BC+]; ἀπὸ βοσκημάτων, ἐκ τῆς πόλεως, gain one's wealth from.., [Refs]
πλουτίζω
ploutizo
from 4149; to make wealthy (figuratively):--en- (make) rich.
see GREEK for 4149
πλουτίζω
v.
I make rich
πλουτίζω ploutizō 3x
to make rich, enrich; met. to enrich spiritually, 1 Cor. 1:5; 2 Cor. 6:10; 9:11*
πλουτίζω πλουτίζω, πλοῦτος to make wealthy, enrich, Aesch., Xen.; ironic., πλ. τινὰ ἄταις Aesch.:—Pass., Ἅιδης γόοις πλουτίζεται Soph.; πλ. ἀπὸ βοσκημάτων, ἐκ τῆς πόλεως to gain one's wealth from . . , Xen.
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
Counted over the 7 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 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 502 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.
μηδείς is built from μή (not) and εἷς (one), meaning no one or nothing. It appears frequently in the New Testament, often to emphasize absence or negation, as seen in verses like Matthew 8:4 and Acts 4:17. The lexicons do not present significant disagreement on its usage.
μηδείς, -δεμία, -δέν
(and -θέν, Ac 27:33, a Hellenistic form; v. Bl., § 6, 7; Thackeray, Gr., 58),
related to οὐδείς as μή to οὐ,
μηδείς, μηδεμία, μηδέν (and μηθέν, Acts xxvii. 33 LT Tr WH, —a form not infreq. fr. Aristot. on [found as early as B.C. 378, ef. Meisterhans, Gr. d. Att. Inschr. p. 73]; cf. Lob. ad Phryn. p. 181sq.; W. § 5, 1d. 11; [B. 28 (25)]; Kiihner § 187, 1 vol. i. 487 sq.), (fr. μηδέ and εἷς), [fr. Hom. down]; it is used either in connection with a noun, no, none, or absolutely, no one, not one, no man, neut. nothing, and in the same constructions as μή; accordingly a. with an imperative: μηδείς being the person to whom something is forbidden, 1 Co. iii. 18, 21; x. 24; Gal. vi.17; Eph. v. 6; Col. ii. 18; 1 Tim. iv.12; Tit. ii.15; Jas.i.13; 1Jn.iii.7; neut. μηδέν, 50. ἔστω [A. V. have thou nothing to do with etc.], Mt. xxvii. 19; μηδείς in the dat. or the acc. depending on the impv., Ro. xiii. 8; 1 Tim. v. 22; μηδέν (accusative), Lk. iii. 13; ix.3; μ. φοβοῦ, Rev. ii. 10 [here L Tr WH txt. μή]. b.…
Read the full entry →μηδείς. According to Thumb ( 7ε]16᾽1. p. 14) the forms μηθείς and οὐθείς appear in the whole Greek world from iv/B.c., and are in wide use at the beginning of the Christian Era, after which they gradually disappear, without leaving any trace in | B Lond’ 42%* (gic: MGr. Weare prepared, therefore, to find that the forms in θ are more frequent in the LXX than in the NT, where there are only a few examples of οὐθείς (principally in the Lucan writings), and only one of μηθείς, namely Ac 2733 according to NBA. A few exx. of μηθείς from the papyri will suffice—P Petr II. 11(1)® (mid. iii/B.c.) (= Selections, p- 7) εἰ δυνατόν ἐστιν kal μηθέν σε τῶν ἔργων κωλύει, ΚΕ it is possible and none of your work hinders you,’’ Part V.
μηδείς (mēdeis) — nothing.
μηδείς, μηδεμίᾰ, μηδέν
(i.e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν): feminine μηδὲ ἴα or μηδεΐα (or -έϊα) [Refs]:— not one, not even one, nobody (in neuter nothing), once in [Refs 8th c.BC+]
2. μηδὲ εἷς (so written) is found in Attic dialect Inscrr., as [Refs]not even one, μηδὲ ἕν [Refs 5th c.BC+]: frequently with an intervening Particle or preposition, μηδ᾽ ἂν ἕνα [Refs 5th c.BC+]; μηδ᾽ ὑφ᾽ ἑνός, μηδ᾽ ὑπὸ μιᾶς, [Refs]
II. nobody, naught, good for naught, κἄμ᾽ ἴσον τῷ μ. [Refs 5th c.BC+]; μηδέν or τὸ μηδέν as substantive, naught, nothing, κεἰ τὸ μ. ἐξερῶ [Refs]; μ. λέγειν to say what is naught, [Refs 5th c.BC+]; of persons, τὸ μ. a good-for-nothing, τὸ μ. εἶναι, of a eunuch, [Refs 5th c.BC+]; ἧττον αὐτοῖς ἔνι ἢ τὸ μ., i.e. it is a mere…
μηδείς, μηδεμία, μηδέν
Adj
no one, nothing
μηδείς mēdeis 90x
not one, none, no one, Mt. 8:4
μηδείς i. e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν and not one, related to οὐδείς as μή to οὐ, Il., etc.; —rare in Pl., Xen.
μηδὲ εἷς, which (so written) is never elided even in attic, retained the first emphatic sense not even one, and often had a Particle between, as μηδ᾽ ἂν εἷς, or a prep., μηδ᾽ ἐξ ἑνός, μηδὲ περὶ ἑνός etc., Plat.
nobody, naught, good for naught, ὁ μηδείς Soph.; pl., οὐ γὰρ ἠξίου τοὺς μηδένας id. Soph.:— so, μηδέν or τὸ μηδέν often as Subst., naught, nothing, id. Soph.; μηδὲν λέγειν to say what is naught, Xen.; τοῦ μηδενὸς ἄξιος Hdt.; ἐς τὸ μηδὲν ἥκειν Eur.;—and of persons, τὸ μηδέν a good for naught, τὸ μηδὲν εἶναι of an eunuch, Hdt.; τὸ μ. ὄντας Soph.
Read the full entry →Adj-ASN-N — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN-N Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter Negative
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
92 occurrences in the New Testament, rendered 9 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 90 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 21 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἕως ἔτι τὸ καλὸν σκεῦός ἐστιν μεθ̓ ὑμῶν, μὴ ἐλλείπητε μηδενὶ ἑαυτῶν, ἀλλὰ συνεχῶς ἐκζητεῖτε ταῦτα καὶ ἀναπληροῦτε πᾶσαν ἐντολήν: ἔστιν γὰρ ἄξια.
ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ἓξ καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον κύριον εἶναι τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα
τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει
ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
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
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
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 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-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
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.
κατέχω is built from the prefix κατ- and the verb ἔχω, meaning to hold or possess. It encompasses a range of meanings including to hold fast, restrain, and detain. In the New Testament, it appears in contexts such as retaining faith (1 Thessalonians 5:21) and restraining evil (2 Thessalonians 2:6-7). The lexicons do not show significant disagreement.
κατέχω; impf. κατεῖχον; 2 aor. subjunc. κατάσχω; impf. pass. κατειχόμην ; 1. to hold back, detain, retain; a. τινά, from going away, foll. by τοῦ μή w. inf., Lk. iv. 42 [B. § 140, 16 8.; οἵ. W. 604 (561)]; τινὰ πρὸς ἐμαυτόν, Philem. 13. Pass. (as often in Grk. writ. fr. Hom. down; ef. Passow 8. v. p. 1677*; [L. and 5. 5. ν. II. 67), of some troublesome condition or circumstance by which one is held as it were bound: νοσήματι, Jn. v. 4[GT Tr WHom. the passage]; ἔν τινι, Ro. vii. 6. b. to restrain, hinder (the course or progress of): τ. ἀλήθειαν ἐν ἀδικίᾳ, Ro. i. 18; absol. τὸ κατέχον, that which hinders, se. Antichrist from making his appearance (see avrixpiotos); the power of the Roman empire is meant; 6 κατέχων he that hinders, checks, sc. the advent of Antichrist, denotes the one in whom that power is lodged, the Roman emperor: 2 Th. ii. 6 sq. (cf., besides De Wette and Liinemann ad…
Read the full entry →κατέχω royal ordinance—s.c. 118) κρατεῖν ὧν κατεσχήκασι κλή(ρων), ‘shall have the legal ownership of the lands which they have possessed ” (Edd.), P Oxy II. 237 Vili 22 (a.p, 186) διαζητοῦντί μοι μαθεῖν ἐκ τίνος ὑποθέσεως ἐτελεῖτο τὰς Αἰγυπτιακὰς γυναῖκας κατὰ ἐνχώριον νόμιμα (/ νόμισμα) κατέχειν τὰ ὑπάρχοντα τῶν ἀνδρῶν διὰ τῶν γαμικῶν συνγραφῶν κτλ., ‘when I wished to know on what pretext it came about that Egyptian wives have by native Egyptian law a claim upon their husbands’ property through their marriage contracts” etc. (Edd.). Cf. also P Oxy IV. γ7γ1315 (A.D. 97) where the parents κατέσχον τῇ ἐξ ἀλλήλων γενεᾷ τὰ ἑαυτῶν πάντα, ‘settled upon their joint issue the whole of their property” (Edd.). (2) From this it is an easy transition to the meaning ‘‘ lay hold of,” ‘* take possession of,’ as in Lk 14%: see e.g. P Amh II. 3076 (ii/B.c.) where in an official report regarding the…
Read the full entry →κατέχω (katechō) — to hold back/fast.
κατέχω,
future καθέξω (of duration) [Refs 8th c.BC+]aorist κατέσχον, poetry
__A κατέσχεθον [Refs 8th c.BC+]; Epic dialect 3rd.pers. singular κάσχεθε [Refs 8th c.BC+], Aeolic dialect κατέσκ [εθε] [Refs 7th c.BC+]; late aorist κατέσχα [Refs 4th c.AD+]
__A.I transitive, hold fast, καλύπτρην χείρεσσι [Refs 8th c.BC+]
__A.I.b hold back, withhold, εἴ με βίῃ ἀέκοντα καθέξει [Refs 8th c.BC+]: check, restrain, bridle, ἑωυτόν [Refs 5th c.BC+]; [γυναῖκε] [Refs 5th c.BC+]; ὀργήν, θυμόν, ὕβριν, etc., [Refs 5th c.BC+]; κ. τὴν ἀγωγήν put it off, [Refs]; κ. τὸ πλῆθος ἐλευθέρως, ἰσχύϊ, [Refs 5th c.BC+]; οὖρον hold in, [Refs 5th c.BC+]; ἑαυτὸν κατέχει μὴ ἐπιπηδᾶν restrains himself from.., [Refs 5th c.BC+]:—passive, to be held down, γλῶσσα κατείχετο [Refs 5th c.BC+]; to be bound…
κατέχω
katecho
from 2596 and 2192; to hold down (fast), in various applications
(literally or figuratively):--have, hold (fast), keep (in memory),
let, X make toward, possess, retain, seize on, stay, take, withhold.
see GREEK for 2596
see GREEK for 2192
κατέχω
v.
I hold fast, bind, restrain
κατέχω katechō 17x
(1) transitive, to hold down; to detain, retain, Lk. 4:42; Rom. 1:18; Phlm. 13; to hinder, restrain, 2 Thess. 2:6, 7; to hold downright, hold in a firm grasp, to have in full and secure possession, 1 Cor. 7:30; 2 Cor. 6:10; to come into full possession of, seize upon; to keep, retain, 1 Thess. 5:21; to occupy, Lk. 14:9; met. to hold fast mentally, retain, Lk. 8:15; 1 Cor. 11:2; 15:2…
Read the full entry →κατέχω fut. καθέξω fut. κατασχήσω aor2 κατέσχον poet. κατέσχεθον epic 3rd sg. κάσχεθε trans. to hold fast, Hes.
to hold back, withhold, Hom.:— to check, restrain, control, bridle, Hdt., attic: —Pass. to be held down, to be bound, kept under, Hdt.
to detain, id. Hdt., Xen.:—Pass. to be detained, to stay, stop, tarry, Hdt., Soph.
to have in possession, possess, occupy, Trag.
of sound, to fill, ἀλαλητῷ πεδίον κατέχουσι Il.; κ. στρατόπεδον δυσφημίαις to fill it with his grievous cries, Soph.
βιοτὰν κ. to continue a life, id. Soph.
to occupy, be spread over, cover, νὺξ κάτεχ᾽ οὐρανόν Od.; ἡμέρα κατέσχε γαῖαν Aesch.:—in Mid., κατέσχετο πρόσωπα covered her face, Od.
of the grave, to confine, cover, Hom.
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
18 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 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἀπέστειλεν οὖν τὸν ἔριφον κομίσασθαι τὸν ἀρραβῶνα παρὰ τῆς γυναικός, οὐ τοῦτο προῃρημένος πάντως ἀπολαβεῖν, ἀλλ’ εἴ ποτε ἀναξία τοῦ κατέχειν ἐκείνη γένοιτο.
οὕτως δʼ αὐτοὺς Ῥουβῆλος ὁρῶν ἔχοντας ὁ πρεσβύτατος αὐτῶν καὶ πρὸς τὴν πρᾶξιν ὡμονοηκότας ἐπειρᾶτο κατέχειν ὑποδεικνὺς τὸ μέγεθος τοῦ τολμήματος καὶ τὸ ἐπʼ αὐτῷ μύσος,
προσεληλυθέναι αφ … τῇ κατοχῇ αὐτοῦ ἀκολούθως τοῖς τῆς χώρας νόμοις διὰ τὸ αὐτὴν κατέχειν τὴν Διονυσίου συγγραφὴν Αἰγυπτίαν καὶ εἶναι αὐτόθεν ἀκύρους τὰς δύο συνχωρήσεις, μὴ ἐπελεύσεσθαι δὲ
δὲ Δημητρίας ὡσαύτως μετερχομένης τὸν Φανίαν ἀργυρίου δραχμὰς τρισχιλίας ἑξακοσίας … ν … οκα κατείχετο παρʼ ἑαυτῇ μέχρι τῆς τοῦ δανείου κομιδῆς, ἀποπεφηνότος τοῦ Κάρου ἀκολούθως τοῖς γενομένοις ὑπʼ
διαζητοῦντί μοι μαθεῖν ἔκ τινος ὑποθέσεως ἐγένετο τὰς Αἰγυπτίας γυναῖκας κατὰ τὰ ἐνχώρια νόμιμα κατέχειν τὰ ὑπάρχοντα τῶν ἀνδρῶν διὰ τῶν γαμικῶν συνγραφῶν ἑαυταῖς τε καὶ τοῖς τέκνοις, πλειστάκις