2 Peter 2:18 — Word Study
N1904Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους,
BSAArroganthuperogkos [inflated with their own nonsense, speaking proud words] forgar of vanitymataiotēs [of no real value, futile] speaking wordsphthengomai▸ they enticedeleazō▸ [lure, tempt] withen [the] passionsepithumia of [the] fleshsarx [the physical body, human nature] to sensualityaselgeia [lustful, driven by desires] thoseho scarcelyontōs escapingapopheugō▸ [recently freed, turning away] from thoseho inen errorplanē [deceit, wrong beliefs, spiritual darkness] living,anastrephō▸
| Greek | English | Parsing |
|---|---|---|
| Ὑπέρογκα | Arrogant | Adjective, accusative, plural |
| γὰρ | for | Conjunction |
| ματαιότητος | of vanity | Noun, genitive, singular |
| φθεγγόμενοι | speaking words | Verb, present, middle deponent |
| δελεάζουσιν | they entice | Verb, present, active |
| ἐν | with | Preposition |
| ἐπιθυμίαις | [the] passions | Noun, dative, plural |
| σαρκὸς | of [the] flesh | Noun, genitive, singular |
| ἀσελγείαις | to sensuality | Noun, dative, plural |
| τοὺς | those | Article, accusative, plural |
| ὀλίγως | scarcely | Adverb |
| ἀποφεύγοντας | escaping | Verb, second aorist, active |
| τοὺς | from those | Article, accusative, plural |
| ἐν | in | Preposition |
| πλάνῃ | error | Noun, dative, singular |
| ἀναστρεφομένους, | living, | Verb, present, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error. |
| KJV | For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. |
| ASV | For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error; |
| YLT | for overswellings of vanity speaking, they do entice in desires of the flesh — lasciviousnesses, those who had truly escaped from those conducting themselves in error, |
| WEB | For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; |
| BBE | For with high-sounding false words, making use of the attraction of unclean desires of the flesh, they get into their power those newly made free from those who are living in error; |
Where they part company is Ὑπέρογκα — see How Translations Differ.
The sentence is structured around a main clause with supporting participial and prepositional phrases that clarify the action and its target.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectφθέγγομαι
verbφθέγγομαι
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 Peter 2:18
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 — Warning Against False Teachersgenerated
2 Peter 2:18 addresses the tactics of false teachers who use grandiose yet meaningless language to appeal to the desires of the flesh. This warning is crucial for those who have recently turned away from a life of error, highlighting the dangers that still lurk in their path. The surrounding verses, such as 2 Peter 2:17 and 2 Peter 2:19, emphasize the emptiness of these teachers and the false promises they offer.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 52:1–3 | Why do you boast of evil, O mighty man? The loving devotion of God endures all day long. |
| 2 | Psalm 73:8–9 | They mock and speak with malice; with arrogance they threaten oppression. |
| 3 | Daniel 4:30 | the king exclaimed, “Is this not Babylon the Great, which I myself have built by the might of my power as a royal residence and for the glory of my majesty?” |
| 4 | Daniel 11:36 | Then the king will do as he pleases and will exalt and magnify himself above every god, and he will speak monstrous things against the God of gods. He will be successful until the time of wrath is completed, for what has been decreed must be accomplished. |
| 5 | Acts 8:9 | Prior to that time, a man named Simon had practiced sorcery in the city and astounded the people of Samaria. He claimed to be someone great, |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — Ὑπέρογκα, huperogkosgenerated
The word ὑπέρογκος is an adjective that describes someone who is boastful or excessive in their speech. It suggests a kind of arrogance that is inflated and often misleading.
In this context, it indicates that the false teachers are not just speaking grand words; they are doing so in a way that is intentionally deceptive, aiming to lure others into their trap.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible uses the term lofty for Ὑπέρογκα, while the KJV and ASV opt for great swelling, both emphasizing the impressive nature of the speech.
For ἐπιθυμίαις, the translations differ: lusts is chosen by KJV and ASV, while desires is used by BBE and YLT, and passions appears in the BSB.
Sentence Structuregenerated
The main verb here is δελεάζουσιν, they entice, which governs the entire clause. This verb is supported by a series of phrases that describe how they entice and who they are enticing.
The structure includes a noun phrase τοὺς ἀποφεύγοντας (those escaping) as the object of the verb, indicating the target of the false teachers' tactics.
Septuagint Backgroundgenerated
The term ἀναστρέφω appears in the Septuagint, where it is often related to the concept of turning back or returning, similar to its usage in the New Testament.
This connection emphasizes the idea of living or behaving in a certain way, which is relevant in understanding the behavior of those who are led astray.
In plain words — the whole versegenerated
2 Peter 2:18 warns that false teachers use impressive but empty words to lure people who are just starting to escape from a life of error. They appeal to the desires of the flesh, leading these individuals away from the truth.
Frequently Asked Questionsgenerated
Lofty words refer to grandiose and impressive language that lacks substance, often used to deceive others.
The ones being enticed are those who are newly escaping from a life of error and are vulnerable to deception.
Following false teachers can lead to a return to a life of sin and error, undermining the freedom that one has gained.
False teachers can often be recognized by their use of impressive language that lacks true value and by their appeal to sinful desires.
Reflection Questionsgenerated
- In what ways have I encountered impressive words that turned out to be empty?
- How can I guard myself against being enticed by false teachings?
- What steps can I take to strengthen my understanding of the truth?
- How can I help others who are escaping from error to stay on the right path?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the dangers of pride and false teachings as seen in this verse. Their insights provide a deeper understanding of the text.
Pride is always vain because it makes people stupid, as they are without God insofar as they are proud.Early Church Fathers on 2 Peter 2 →
They are not punished merely for their ungodliness but for the enormity of it as well.Early Church Fathers on 2 Peter 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Peter 2:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor when they speak great swelling [words] of vanity,.... Marvellous things against the God of gods, great things and blasphemies against God, his name, his tabernacle, and his saints; see Daniel
Read John Gill on 2 Peter 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.
Read Robert Jamieson on 2 Peter 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGreat swelling words of vanity; i.e. big words, full of sound, and void of sense, at least of truth. He seems to tax the affected, vain speech of seducers, who were wont to clothe their erroneous doctrines (if not disguise the truths of God) with strange, uncouth phrases, which made a show of some rare discoveries, or deep mysteries, whereas indeed they were empty of any thing solid, or tending to edification. They allure: as with a bait; a metaphor taken from the manner of taking fish. Through the lusts of the flesh; to which they give liberty, as a bait to draw men after them. Through much wantonness; this explains the former, and shows what lusts they indulge men in, viz. wantonness and…
Read Matthew Poole on 2 Peter 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. Ver. 18. Great swelling words] Gr. υπερογκα, bubbles of words, full of wind, big swollen fancies, sesquipedalia verba. Swenckfeldius the heretic bewitched many with those big words (ever in his mouth) of illumination, revelation, deification, the inward and spiritual man, &c. Faith, he said, was nothing else but God himself indwelling in us. And have we not those now that tell their disciples they shall be Christed, Godded, &c.? Through much wantonness] As Hetserus and Monetarius the Anabaptists, who corrupted…
Read John Trapp on 2 Peter 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Great swelling words of vanity.—Exaggeration, unreality, boastfulness, and emptiness are expressed by this phrase. It carries on the same idea as the waterless wells and the driven mists—great pretensions and no results. The rebuke here is not unlike the warning in 1 Peter 5:5-6. Allure.—Translated “beguile” in 2 Peter 2:14, where see Note. Through the lusts of the flesh.—Better, in the lusts of the flesh (as in 2 Peter 2:3, and 2 Peter 1:1-2; 2 Peter 1:4; 2 Peter 1:13). The preposition “in” points to the sphere in which the enticement takes place; “through” should be reserved for “wantonness” (see Note on 2 Peter 2:2), which is the bait used to entice. Were clean escaped.—Both verb…
Read Charles John Ellicott on 2 Peter 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. They speak great swelling words of vanity] The word υπερογκα signifies things of great magnitude, grand, superb, sublime; it sometimes signifies inflated, tumid, bombastic. These false teachers spoke of great and high things, and no doubt promised their disciples the greatest privileges, as they themselves pretended to a high degree of illumination; but they were all false and vain, though they tickled the fancy and excited the desires of the flesh; and indeed this appears to have been their object. And hence some think that the impure sect of the Nicolaitans is meant. See the preface. Those that were clean escaped] Those who, through hearing the doctrines of the Gospel, had been…
Read AdamClarke on 2 Peter 2 →CambridgeThe Cambridge Bible for Schools and Colleges18. For when they speak great swelling words of vanity] Literally, For speaking.… The adjective is used by classical writers both literally and figuratively of excessive magnitude. It indicates what we should call the “high-flown” character of the language of the false teachers. “Vanity” is used in its proper sense of “emptiness.” There was no substance below their show of a transcendental knowledge. Here again we trace a parallel with St Paul’s language, “Knowledge puffeth up” (1 Corinthians 8:1).they allure through the lusts of the flesh, through much wantonness] Better, they entice in the lusts of flesh (describing the state of the tempters) by acts of lasciviousness (as the dative of…
Read Cambridge on 2 Peter 2 →Albert Barnes1798–1870Barnes' Notes on the BibleFor when they speak great swelling words of vanity - When they make pretensions to wisdom and learning, or seem to attach great importance to what they say, and urge it in a pompous and positive manner.
Read Albert Barnes on 2 Peter 2 →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
With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error.
For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error;
With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who have truly escaped from others who live in error.
For by speaking high-sounding but empty words they are able to entice, with fleshly desires and with debauchery, people who have just escaped from those who reside in error.
Tyndale line
For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.
For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error;
For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error;
For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that had quite escaped from them who live in error.
For in speaking swelling wordes of vanitie, they beguile with wantonnesse through the lusts of the flesh them that were cleane escaped from them which are wrapped in errour,
Strictly literal
For [while] speaking great highflown words of vanity, they allure with [the] lusts of [the] flesh, by dissoluteness, those who have just fled those who walk in error,
for overswellings of vanity speaking, they do entice in desires of the flesh — lasciviousnesses, those who had truly escaped from those conducting themselves in error,
for speaking swollen words of vanity, they entice in desires of the flesh—licentiousness, those who had truly escaped from those conducting themselves in error,
They speak with vain arrogance. They entice people through the lusts of the flesh. They entice people who try to escape from those who live in error.
From the Latin
For, speaking proud words of vanity, they allure by the desires of fleshly riotousness, those who for a little while escape, such as converse in error:
Simplified
Inflated with their own nonsense, they appeal to sensual desires, luring back into immorality those who have only just escaped from those who live in error.
For with high-sounding false words, making use of the attraction of unclean desires of the flesh, they get into their power those newly made free from those who are living in error;
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.
Superba enim vanitatis loquentes, pelliciunt in desideriis carnis luxuriæ eos, qui paululum effugiunt, qui in errore conversantur :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܕ ܓܝܪ ܓܘܢܚܐ ܕܣܪܝܩܘܬܐ ܡܡܠܠܝܢ ܡܫܕܠܝܢ ܒܪܓܝܓܬܐ ܛܢܦܬܐ ܕܒܣܪܐ ܠܐܝܠܝܢ ܕܒܡܠܐ ܩܠܝܠ ܥܪܩܝܢ ܡܢ ܐܝܠܝܢ ܕܒܛܥܝܘܬܐ ܡܬܗܦܟܝܢ
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.
Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς — ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους,
The standard critical text of the New Testament.
Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους,
The previous edition, still widely cited.
Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους,
The Society of Biblical Literature edition, freely licensed.
Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους,
The edition that turned scholarship toward the earliest manuscripts.
Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους,
An independent critical text built from the oldest witnesses then known.
Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς — ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους,
A recent critical edition following documentary evidence closely.
Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς — — τοὺς ἐν πλάνῃ ἀναστρεφομένους,
The reading of the majority of surviving manuscripts.
Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς — — τοὺς ἐν πλάνῃ ἀναστρεφομένους,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ὀλίγως scarcely | NA27, SBL, WH, Treg | NA28, Tyn, TR, Byz |
| ἀποφεύγοντας escaping | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Peter 2:18
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.
ὑπέρογκος is an adjective meaning excessive or immoderate, often used to describe something swollen or boastful. It combines the elements of 'over' and 'size' and is found in the New Testament in 2 Peter 2:18 and Jude 16, where it refers to arrogant speech. The lexicons note its use in both literal and figurative contexts, but there is some variation in emphasis on its boastful connotation.
ὑπέρ-ογκος, -ον
[in LXX: De 30:11 (נִפְלֵאת), etc. ;]
of excessive weight or size; metaph., excessive, immoderate, in late writers, of arrogant speech (v. Mayor on Ju, l.c.): n. pl., II Pe 2:18, Ju 16.†
ὑπέρογκος, lit. ‘-of excessive size,” and thence extended to speech “*big,” “arrogant,” in 2 Pet 2!8, Jude?®, the only occurrences in the NT: cf. Assumption of Moses vil. 9 os eorum loguetur ingentia, on which the passage in Jude depends.
ὑπέρογκος (huperogkos) — boastful.
ὑπέρογκ-ος, ον,
of excessive bulk or size, γενομένης τῆς κνήμης ὑ. swelled to a great size, [Refs 5th c.BC+]tim.15; δύναμις ὑ., opposed to ταπεινή, [Refs 4th c.BC+]
2. immoderate, excessive, οὐσίαι [Refs 5th c.BC+]; τιμαί, εὐτυχίαι, etc., [Refs 1st c.AD+]; τὰ ὑ., opposed to τὰ ἐλλείποντα, [Refs 5th c.BC+]; of style, ponderous, verbose, [Refs 1st c.AD+] talk 'big', [NT]: generally, exceedingly great, πρᾶγμα [Refs 2nd c.AD+]. adverb -κως[Refs 1st c.AD+]: neuter as adverb, ὑπέρογκον φρονεῖν [Refs 4th c.AD+]
3. difficult, [LXX]
ὑπέρογκος
huperogkos
from 5228 and 3591; bulging over, i.e. (figuratively) insolent:--great
swelling.
see GREEK for 5228
see GREEK for 3591
ὑπέρογκος, ον
Adj
immoderate, boastful
ὑπέρογκος hyperonkos 2x
pr. swollen, overgrown; of language, swelling, pompous, boastful, 2 Pet. 2:18; Jude 16*
ὑπέρογκος ὑπέρ-ογκος, ον, of excessive bulk, swollen to a great size, Xen., Dem.
immoderate, excessive, Plat.
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
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word ματαιότης (*mataiotēs*) means vanity, purposelessness, or futility. It is derived from μάταιος and is used in the New Testament in Romans 8:20, Ephesians 4:17, and 2 Peter 2:18. The term conveys a sense of emptiness or lack of true purpose, and it appears frequently in the Septuagint, particularly in Ecclesiastes.
† ματαιότης, -ητος, ἡ
(< μάταιος),
[in LXX for הֶבֶל, Ps 30 (31):6 38 (39):5 61 (62):9, al., and nearly 40 times in Ec; for שָׁוְא, Ps 25:4, al.; רִיק, etc.;]
vanity, emptiness, frailty, folly: Ro 8:20, II Pe 2:18; τ. νοός, Eph 4:17 (elsewhere only in Pollux, 6, 134, and Eccl.).†
ματαιότης, -7Tos, 7, (μάταιος, q. V-), a purely bibl. and eceles. word [(Pollux l. 6 ¢. 32 § 134)]; Sept. for ὙΠ (often in Eccles.), also for SW, ete.; vanity; a. what is devoid of truth and appropriateness: ὑπέρογκα ματαιότητος (gen. of quality), 2 Pet. ii. 18. Ὁ. perverseness, depravation: τοῦ νοός, Eph. iv. 17. c. frailly, want of vigor: Ro. viii. 20.
ματαιότης. This subst., which ‘‘ suggests either absence of purpose or failure to attain any true purpose ” (Robinson Z/%., p. 189), is found zer in the NT (Rom 8”, Eph 417, 2 Pet 218) and frequently in the LXX, but rarely in any secular author, cf. Pollux 6. 134 and Sextus Empiricus adv. Math. i. 278. The word is restored in C/G IV. 8743°.
ματαιότης (mataiotēs) — futility.
μᾰταιότης, ητος, ἡ,
vanity, purposelessness, ματαιότης ματαιοτήτων [LXX+1st c.AD+]; folly, ἀνθρώπων [Refs 5th c.BC+]
ματαιότης
mataiotes
from 3152; inutility; figuratively, transientness; morally,
depravity:--vanity.
see GREEK for 3152
ματαιότης, τητος, ἡ
n.f.
vanity, purposelessness
ματαιότης mataiotēs 3x
vanity, folly, futility, from the Hebrew, religious error, Eph. 4:17; 2 Pet. 2:18; false religion, Rom. 8:20*
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἔστι δὲ φύσει πολέμια ταῦτα, στοχασμὸς ἀληθείᾳ καὶ ματαιότης ἐπιστήμῃ καὶ ἡ διὰ ἐνθουσιασμοῦ μαντεία νηφούσῃ σοφίᾳ.
φύγωμεν ἀπὸ πάσης ματαιότητος, μισήσωμεν τελείως τὰ ἔργα τῆς πονηρᾶς ὁδοῦ.
Οὐαὶ γάρ, δἰ οὗ ἐπὶ ματαιότητι τὸ ὄνομά μου ἐπί τινων βλασφημεῖται.
φθέγγομαι is a verb meaning to utter a sound or voice, often associated with speaking clearly or loudly. It applies to humans, animals, and even inanimate objects, like doors creaking or thunder sounding. The New Testament uses it in contexts such as Acts 4:18 and 2 Peter 2:16, where it conveys the idea of proclaiming or speaking out.
φθέγγομαι
[in LXX for ענה, נבע hi., etc. ;]
of men or animals, to utter a sound or voice: absol., Ac 4:18; seq. ἐν φωνῇ, II Pe 2:16; c. acc., ὑπέρογκα, ib. 18.†
φθέγγομαι; 1 aor. ptep. φθεγξάμενος ; (φέγγος [but ef. Vaniéek p. 1176], ΦΑΩ); depon. mid.; fr. Hom. down; 1. to give out a sound, noise, or cry; used by the Grks. of any sort of sound or voice, whether of man or animal or inanimate object —as of thunder, musical instruments, ete.; [φθέγγ. denotes sound in its relation to the hearer rather than to its cause; the μέγα λαλῶν is a braggart, the μέγα φθεγγόμενος is a lofty orator; Schmidt, Syn. ch. 1 § 53]. 2. to proclaim; to speak, utter: Acts iv. 18; ὑπέρογκα, 2 Pet. ii. 18 (ἄδικα, Sap. i. 8); ὑποζύγιον ἄφωνον ἐν ἀνθρωπίνῃ φωνῇ φθεγξάμενον, 2 Pet. ii. 16. [Comp.: ἀπο-φθέγγομαι.
φθέγγομαι ἐκφορίων, “‘and that Musaeus should receive a discharge from the rents previously obtained’’ (Edd.), P Oxy II. 237%) 89 (A.D. 186) ὅτι φθάνει τὸ πρᾶγμα ἀκρειβῶς [ἐξ]ητασμένον, ‘‘the fact that a searching inquiry into the affair had already been held’ (Edd.), 26. Υἷϊ. 2 εἰ ἔφθακας (cf. 2 Thess 215 ἔφθακεν BD* 31) ἅπαξ προῖκα δοὺς t[q] θυγ]ατρί cov, ἀποκατάστησον, “if you have already once given a dowry to your daughter, you must restore it,” (Edd.), 72. XIV. 16663 (iii/A.pD.) φθάνω δὲ ὑμεῖν πρότερον γεγραφηκὼς περὶ τοῦ μεικροῦ Ilavoaviov ὡς els λεγιῶνα στρατευσάμενον, “I have previously written to you about the little Pausanias becoming a soldier of a legion”’ (Edd.), 76. VI. go07!4 (a Will—a.p. 276) τῇ Πτολεμαίδι βεβαιῶ διὰ τούτου pov τοῦ βουλήματος ἣν φθάσας ἐπιδέδωκα αὐτῇ προῖκα, ‘and I also confirm to Ptolemais by this will the dowry which I previously gave her” (Edd.), zd.…
Read the full entry →φθέγγομαι (phthengomai) — to speak.
φθέγγομαι,
[Refs 8th c.BC+]: future φθέγξομαι [Refs 8th c.BC+]aorist ἐφθεγξάμην, Epic dialect and poetry φθεγξάμην [Refs 5th c.BC+]perfect ἔφθεγμαι, 2nd pers. singular ἔφθεγξαι [Refs 5th c.BC+], 3rd.pers. singular ἔφθεγκται (transitive) [Refs 4th c.BC+]: —utter a sound or voice, especially speak loud and clear, frequently in [Refs 8th c.BC+] (properly of all animals that have lungs, [Refs 4th c.BC+]
I. of the human voice, ἀνθρωπηΐῃ φωνῇ φ. [Refs 8th c.BC+]; with a participle expressing the kind of cry, φθέγξομ᾽ ἐγὼν ἰάχουσα [Refs 8th c.BC+]; also of weak, small voice, φθεγξάμενος ὀλίγῃ ὀπί [Refs 8th c.BC+]; of the battle-cry, [Refs 5th c.BC+]; of the recitative of the chorus, [Refs 5th c.BC+]; οὐδ᾽ ἂν φθέγξασθαι δυνηθείη would not be able to utter a syllable, [Refs 5th…
φθέγγομαι
phtheggomai
probably akin to 5338 and thus to 5346; to utter a clear sound, i.e.
(generally) to proclaim:--speak.
see GREEK for 5346
see GREEK for 5338
φθέγγομαι
v.
I speak aloud, utter
φθέγγομαι phthengomai 3x
to emit a sound; to speak, Acts 4:18; 2 Pet. 2:16, 18*
φθέγγομαι to utter a sound or voice, esp. to speak loud and clear, speak, Hom., etc.
of animals, as a horse, to neigh, whinny, Hdt.; of an eagle, to scream, Xen.; of a fawn, to cry, Theocr.
of inanimate things, of a door, to creak, Ar.; of thunder, to sound, Xen.; of musical instruments, Il.
= ὀνομάζω, to name, call by name, Plat.
c. acc. pers. to celebrate one aloud, extol, Pind.
Verb-PDP-NPM — Verb · present · middle deponent · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PDP-NPM Part of Speech: Verb Tense: Present Voice: middle Deponent 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
οὐ γὰρ ὅσιον, δι’ οὗ στόματος τὸ ἱερώτατον ὄνομα προφέρεταί τις, διὰ τούτου φθέγγεσθαί τι τῶν αἰσχρῶν.
μεταποιεῖ γὰρ καὶ μεταγεννᾷ τὰς ψυχὰς ἐν αὐταῖς ἐγγενόμενος, καὶ τῶν μὲν ἐν συμφορᾷ καθεστηκότων σβέννυσι τὸ λυποῦν, τοὺς δὲ ἀλλότρια χρέα λαβόντας εἰς λήθην ἄγει καὶ ποιεῖ δοκεῖν αὐτοὺς ἁπάντων πλουσιωτάτους, ὡς μηδὲν μικρὸν φθέγγεσθαι, ταλάντων δὲ…
The Greek word δελεάζω (*deleazo*) is derived from δέλεαρ (bait) and means to entice or allure, often in a deceptive manner. It appears in the New Testament in contexts suggesting temptation or seduction, specifically in James 1:14 and 2 Peter 2:14, 18. The lexicons consistently emphasize its metaphorical use of enticing or beguiling.
* δελεάζω
(< δέλεαρ, a bait),
to allure by a bait: metaph., to allure, entice: c. acc, II Pe 2:14, 18; pass., Ja 1:14.†
δελεάζω ; [pres. pass. δελεάζομαι]; (SéAeapabait); 1. prop. to bait, catch by a bait: Xen. mem. 2, 1, 4, et al. 2. as often in prof. auth., metaph. fo beguile by blandishments, allure, entice, deceive: twa, 2 Pet. ii. 14,18; Jas. i. 14, on this pass. οἵ. Philo, quod omn. prob. lib. ἃ 22 πρὸς ἐπιθυμίας ἐλαύνεται ἢ ὑφ᾽ ἡδονῆς δελεάζεται." [Δελματία see Δαλματία.]
δελεάζω (deleazō) — to entice.
δελε-άζω,
(δέλεαρ) entice or catch by a bait, τὴν γραῦν δ. λεπαστῇ [Refs 4th c.BC+]:— passive, γαστρὶ δελεάζεσθαι [Refs 5th c.BC+]; ὑπὸ χρημάτων, ὑπὸ τῆς ἡδονῆς, [Refs 2nd c.AD+]
II. with accusative cognate, νῶτον ὑὸς περὶ ἄγκιστρον δ. put it on the hook as a bait, [Refs 5th c.BC+]; but δ. ἄγκιστρον ἰσχάδι bait it with a fig, [Refs 2nd c.AD+]
δελεάζω
deleazo
from the base of 1388; to entrap, i.e. (figuratively) delude:--allure,
beguile, entice.
see GREEK for 1388
δελεάζω
v.
I allure, entice by a bait
δελεάζω deleazō 3x
pr. to entrap, take or catch with a bait; met. allure, entice, Jas. 1:14; 2 Pet. 2:14, 18*
δελεάζω δέλεαρ to entice or catch by a bait: — Pass., Xen., Dem.
c. acc. cogn., νῶτον ὑὸς περὶ ἄγκιστρον δ. to put it on the hook as a bait, Hdt.
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
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
δύο μὲν ἡμέρας ἠρέμησαν οἱ Σκυθοπολῖται τὴν πίστιν αὐτῶν δελεάζοντες, τῇ δὲ τρίτῃ νυκτὶ παρατηρήσαντες τοὺς μὲν ἀφυλάκτους οὓς δὲ κοιμωμένους ἅπαντας ἀπέσφαξαν ὄντας τὸν ἀριθμὸν ὑπὲρ μυρίους καὶ τρισχιλίους, τὰς δὲ κτήσεις διήρπασαν ἁπάντων.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἐπιθυμία (i.e., *epithumia*) means desire or longing, often with a focus on forbidden things, such as lust. It appears in various contexts in the New Testament, including Luke 22:15 and Romans 7:7-8. The term is derived from ἐπιθυμέω and can refer to both earnest and inordinate desires. Some lexicons note its use for sexual desire, while others emphasize its broader implications.
Πάθος occurs three times in the N. T.; once coordinated with ἐπιθυμία (Col. 111. 5; for παθήματα and ἐπιθυμίαι in like manner joined together see Gal. v. 24) ; once subordinated to it (πάθος ἐπιθυμίας, 1 Thess. iv. 5); while on the other occasion of its use (Rom. i. 26), the πάθη ἀτιμίας (“ vile affections,” A. V.) are lusts that dishonour those who indulge in them. The word belongs to the terminology of the Greek Schools. Thus Cicero (Tusc. Quest. iv. 5): ‘Que Greci πάθη vocant, nobis perturbationes appellari magis placet quam morbos ;’ on this preference see iii. 10; and presently after he adopts Zeno’s definition, ‘aversa a recté ratione, contra naturam, animi commotio ;’ and elsewhere (Offic. ii. 5), ‘motus animi turbatus.’ The exact definition of Zeno, as given by Diogenes Laértius, is as follows (vii. 1. 68): ἔστι δὲ αὐτὸ τὸ πάθος ἡ ἄλογος καὶ παρὰ φύσιν ψυχῆς κίνησις, ἢ ὁρμὴ…
Read the full entry →ἐπιθυμία, -ας, ἡ
(< έπιθυμέω),
[in LXX chiefly for תַּאֲוָה, אָוָה; also for חָמוּד, etc. ;]
ἐπιθυμία, -as, ἡ, (ἐπιθυμέω), [fr. Hdt. on], Sept. chiefly for MINN, TN, WWM; desire, craving, longing: Lk. xxii. 15 (on which see in ἐπιθυμέω, fin.); Rev. xviii. 14; τὴν ἐπιθυμίαν ἔχειν εἴς τι, the desire directed towards, Phil. 1. 23; ἐν πολλῇ ἐπιθυμίᾳ with great desire, 1 Th. ii. 17; plur. αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι, Mk. iv. 19 [W. § 30, 3 N. 5]; spec. desire for what is forbidden, lust, (Vulg. concupiscentia) : Ro. vii. 7sq.; Jas. i. 14 sq. ; 2 Pet.i.4; πάθος ἐπιθυμίας, 1 Th. iv. 5; ἐπιθυμία κακή, Col. iii. 5, (Prov. xxi. 26; [xii. 12]; Plat. legg. 9 p. 854 ἃ. ; πονηρά, Xen. mem. 1, 2, 64; ἀγαθή, Sir. xiv. 14 where see Fritzsche, [who cites also Prov. xi. 23; xiii. 12]); plur., Gal. v. 24; 1 Tim. vi. 9; 2 Tim. ii. 22; iv. 3; 1 Pet.i.14; iv. 2; with a gen. of the object, ἐπιθυμία μιασμοῦ, for unclean intercourse, 2 Pet. ii. 10 [al. with W. § 34, 3 Ὁ. take μιασμ. as gen. of quality]…
Read the full entry →ἐπιθυμία in the widest sense of ‘‘ desire,’’ which Hort finds even in Jas 114, may be illustrated from P Giss I. 79 11:16 (c, A.D. 117) δι’ ἣν ἕξομεν εὐω[νεῖν κατ᾽ ἐπ]ιθυμίαν σου, “and then we shall be able to buy cheaply in accordance with your desire” (ἀθυμέω = ‘‘draw back,” ‘‘hesitate,’’ occurs in the same document: see s.v.), Βα III. 970% (ii/a.p.) μεταδῶναί μοι ἀντίρρησιν. .. πρὸς τὴν ἰδίαν ἐπιθυμίαν, and Sy// 366% (c. A.D. 38) ἀ(λ)είπτοις (‘‘steadfast”’) ἐκείνου τῆς ἐπιθυμίας βουλήμασιν. See also the iii/a.p. love-spell from Hadrumetum edited by Deissmann &S, p. 273 ff., where | the forsaken husband is described as*!—épavra μαινόμενον brought him to you at the expense of a severe and violent | attack upon myself’ (Edd.), 7. VIII. 11217 (A.D. 295) kal αὐτὴ yap ἀνυπέρβλητον ἐπίθεσιν Kal ἁρπαγὴν πάσχουσα πρόσειμι μαρτυρο[μέν]η τὰ εἴς με ἐπιχειρηθέντα, “1 there- | fore, being the…
Read the full entry →ἐπιθυμία (epithumia) — desire.
ἐπιθῡμ-ία,
Ionic dialect -ιη, ἡ, desire, yearning, ἐ. ἐκτελέσαι 5th c.BC: Herodotus Historicus 1.32; ἐπιθυμίᾳ by passion, opposed to προνοίᾳ, [Refs]: generally, appetite, [Refs]; αἱ κατὰ τὸ σῶμα ἐ. [Refs]; especially sexual desire, lust, [Refs]; αἱ πρὸς τοὺς παῖδας ἐ. [Refs]
2. with genitive, longing after a thing, desire of or for it, ὕδατος, τοῦ πιεῖν, [Refs 5th c.BC+]; ἐν ἐ. τινὸς εἶναι [Refs]; εἰς ἐ. τινὸς ἀφικέσθαι θεάσασθαι [Refs 5th c.BC+]; ἐ. ἐμποιεῖν ἔς τινα an inclination towards.., [Refs]
II. ={ἐπιθύμημα}, object of desire, ἐπιθυμίας τυχεῖν Thalesap.[Refs]; ἀνδρὸς ἐ., of woman, [Refs]
ἐπιθυμία
epithumia
from 1937; a longing (especially for what is
forbidden):--concupiscence, desire, lust (after).
see GREEK for 1937
ἐπιθυμία, ας, ἡ
n.f.
desire, eagerness for, inordinate desire, lust
ἐπιθυμία epithumia 38x
earnest desire, Lk. 22:15; irregular or violent desire, Mk. 4:19; spc. impure desire, lust, Rom. 1:24; met. the object of desire, what enkindles desire, 1 Jn. 2:16, 17
ἐπιθυμία ἐπιθυ_μία, ἡ, ἐπιθυμέω desire, yearning, longing, Hdt., Plat., etc.; ἐπιθυμίᾳ by passion, opp. to προνοίᾳ, Thuc.
c. gen. a longing after a thing, desire of or for it, id. Thuc., etc.; so, ἐπ. πρός τι id. Thuc.
Noun-DPF — Noun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
N-DPF Part of Speech: Noun Case: Dative Number: Plural Gender: Feminine
38 occurrences in the New Testament, rendered 8 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 38 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 31 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
ἐμποδίζει δὲ αὐτοῦ ὁ θεὸς τὴν ἄδικον ἐπιθυμίαν νόσῳ τε καὶ στάσει τῶν πραγμάτων·
περὶ μὲν τῶν βρωμάτων λαβὼν Μωϋσῆς τρία δόγματα οὕτως ἐν πνεύματι ἐλάλησεν: οἱ δὲ κατ̓ ἐπιθυμίαν τῆς σαρκὸς ὡς περὶ βρώσεως προσεδέξαντο.
δυνηθῆναι ὠφελούμεν … … ἀφʼ ὧν ἔσχον καὶ ζῆλον τοῖς λοιποῖς ἐμποιῆσαι τῆς ὁμοίας ἐπιθυμίας ἀπὸ τοῦ παραδείγματος. ἔτους ιϛ Μεσορὴ α εἰσὶ δὲ Κυνοπολίτου Ὀξυρυγχίτου Ὀάσεως ζ Νομῶν
ἡ δὲ ἐτόλμησεν μεταδῶναί μοι ἀντίρρησιν διʼ ἧς ἐνε … τινα πρὸς τὴν ἰδίαν ἐπιθυμίαν. ἄχρι δὲ οὗ ἂν τὰ ἑξῆς ἐπιτελῶ διὰ τοῦ ξενικῶν πράκτορος ἀκολούθως ᾗ παρεκόμισα
τοῖς ἐρῶσι καὶ ποθοῦσι διαφαίνεται. οὕτω τοίνυν τὸν αὐτὸν παθὼν, εὔχομαι τῆς τοιαύτης ἀπαλλαγῆναι ἐπιθυμίας, ἀφʼ ἧς καὶ θεωρεῖν σε τάχιστά μοι συμβήσεται· ὡς γὰρ ἐπὶ τούτωι διάκειμαι τοὺς
σάρξ (i.e. *sarx*) means 'flesh' and refers to the soft substance of the body, both human and animal. It encompasses physical aspects, such as the body and its desires, as well as metaphorical uses related to human nature and mortality. In the New Testament, it contrasts with the spirit and is often associated with sinful desires. Notably, the term appears in various contexts, including references to Christ's earthly life and the nature of humanity.
σάρξ, σαρκός, ἡ
[in LXX chiefly for בָּשָׂר ;]
flesh;
as in cl. generally,
prop., of the soft substance of the animal body: I Co 15:39, II Co 12:7, Ga 6:13, al.; σ. καὶ αἷμα, I Co 5:50; σ. καὶ ὀστέα, Lk 24:39; pl., of the flesh of many or parts of the flesh of one (cl.), Re 17:16 19:18; φαγεῖν, Re, ll. c. (cf. κατεσθίειν, IV Ki 9:36, al., and βιβρώσκειν, freq. in l.); metaph., Ja 5:3; mystically, φ. (τρώγειν) τὴν σ. τοῦ υἱοῦ τ. ἀνθρώπου, Jo 6:52-56;
σάρξ, σαρκός, ἡ, (Aeol. σύρξ ; hence it seems to be derived fr. σύρω, akin to σαίρω, ‘to draw,’ ‘to draw off,’ and to signify what can be stripped off fr. the bones [ Etym. Magn. 708, 34; “sed quis ae ” (Lob. Paralip. p: 111)]), fr. Hom. down, Hebr. Ww 1. prop. flesh (the soft substance 5 the living body, which covers the bones and is permeated with blood) of both men and beasts: 1 Co. xv. 39; plur.—of the flesh of many beings, Rev. xix. 18, 21; of the parts of the flesh of one, Lk. xxiv. 39 Tdf.; Rev. xvii. 16; accordingly it is distinguished both from blood, σὰρξ καὶ αἷμα (on which expression see below, 2 a.; 3 bis; 4 fin. τς W. 191), and from bones, πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, Lk. xxiv. 39 (οὐ γὰρ ἔτι σάρκας τε καὶ ὀστέα ἶνες ἔχουσιν, Hom. Od. 11, 219). φαγεῖν Tas σάρκας τινός: prop., Rey. xvii. 16; xix. 18, (Lev. xxvi. 29; κατεσθίειν, 2 K. ix. 36, and often in Sept.; in class.…
Read the full entry →σάρξ. It lies outside our purpose to discuss the theological implications underlying the use of this important word in the NT. They are due partly to tie influence of the LXX, and partly to the language-forming power of Christianity by which old terms were ‘‘ baptized” into new conditions: see the full discussion of the term in Greek and Hebrew writings until A.p. 180 in Burton, ‘‘ Spirit, Soul, and Flesh” (Chicago, 1918), and the same writer’s ‘‘ Commentary on Galatians ’’ (in ZCC) p. 492 ff., also Lightfoot Notes, p. 88. All that can be attempted here is to cite a few exx. of the word from the inscrr. It does not seem to occur in the papyri. Thus for σάρξ Ξε κρέας see OG/S γ815 (B.c. 221-205) SiSwv . .. σάρκα πεντάμναιον ἀπίὸ τῶ Blods τῶ θυομένω τῶ Δὶ τῶ Σώϊτηρ]ι, and, for the plur., Sy// 645 (= *1047)" (c. B.C. 100) παρατιθέτω]σαν δὲ καὶ é[r]l τὴν τράπεζαν τοῦ μὲν βοὸς .. . . - καὶ]…
Read the full entry →σάρξ (sarx) — flesh.
σάρξ,
genitive σαρκός, ἡ, Aeolic dialect σύρξ [Refs]:— flesh, [Refs 8th c.BC+] always in plural, except [Refs 8th c.BC+]; sometimes to represent the whole body, μήτε γῆ δέξαιτό μου σάρκας θανόντος [Refs 5th c.BC+]: also collectively, of the body, γέροντα τὸν νοῦν, σάρκα δ᾽ ἡβῶσαν φέρει [Refs 4th c.BC+]; σαρκὸς περιβόλαια, ἐνδυτά, [Refs 5th c.BC+] uses singular and plural in much the same manner, ταῖς σαρξὶ σάρκες προσγένωνται [Refs], etc.: portions of meat, usually in plural, σάρκας τρεῖς [Refs 3rd c.BC+]; but, pieces of flesh or membrane, βήσσοντα.. ὥστε σάρκας ἐνπύους.. ἀποβάλλειν [Refs]
Read the full entry →σάρξ
sarx
probably from the base of 4563; flesh (as stripped of the skin), i.e.
(strictly) the meat of an animal (as food), or (by extension) the body
(as opposed to the soul (or spirit), or as the symbol of what is
external, or as the means of kindred), or (by implication) human
nature (with its frailties (physically or morally) and passions), or
(specially), a human being (as such):--carnal(-ly, + -ly minded),
flesh(-ly).
see GREEK for 4563
σάρξ, σαρκός, ἡ
n.f.
flesh, body
σάρξ sarx 147x
flesh, Lk. 24:39; Jn. 3:6; the human body, 2 Cor. 7:5; flesh, human nature, human frame, Jn. 1:13, 14; 1 Pet. 4:1; 1 Jn. 4:2; kindred, Rom. 11:14; lineage, Rom. 1:3; 9:3; flesh, humanity, human beings, Mt. 24:22; Lk. 3:6; Jn. 17:2; the circumstances of the body, material condition,
σάρξ σαρκός flesh, Lat. caro, Hom., etc.: in pl. the flesh or muscles of the body, ἔγκατά τε σάρκας τε καὶ ὀστέα Hom.; so in Hes., Aesch., etc.:—so sometimes in sg., the flesh, the body, γέροντα τὸν νοῦν, σάρκα δ᾽ ἡβῶσαν φέρει Aesch.
the flesh, as opp. to the spirit, NTest.; also for man's nature generally, id. NTest.; πᾶσα σάρξ all human kind, id. NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
@basar, she'er):
1. Etymology:
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Le 18:17): Le 18:6; 25:49; Pr 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Pr 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1Sa…
Flesh
In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression “heart of flesh” (Ezek. 11:19). The expression “my flesh and bone” (
[FLOOD]
The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11
151 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 147 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 107 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.
φησὶ δὲ καὶ Ἱπποκράτης ὁ τῆς φύσεως ἐπιγνώμων ἐν ἑβδομάδι κρατύνεσθαι καὶ τὴν πῆξιν τῆς γονῆς καὶ τὴν ἀνάπλασιν τῆς σαρκός.
ἀπαγγέλλεται δὲ τῷ βασιλεῖ ὑπὸ τῶν γραμματέων, ὅτι τὸ πλῆθος εἰς τὸν θεὸν ἐξαμαρτάνει θῦσαν καὶ πρὶν ἢ τὸ αἷμα καλῶς ἀποπλῦναι καὶ τὰς σάρκας ποιῆσαι καθαρὰς ἐσθίον.
Εἰς τοῦτο γὰρ ὑπέμεινεν ὁ κύριος παραδοῦναι τὴν σάρκα εἰς καταφθοράν, ἵνα τῇ ἀφέσει τῶν ἁμαρτιῶν ἁγνισθῶμεν, ὅ ἐστιν ἐν τῷ αἵματι τοῦ ῥαντίσματος αὐτοῦ.
ὃ ἂν τύχοι μέρος τοῦ σώματός μου, καὶ δακοῦσα τὸν ἀριστερὸν ὦμόν μου, ἀποσπᾶι σάρκα, παρόντων Πάσιτος τοῦ Κρίτωνος καὶ Ἁρμάχιος καὶ Τοτοέους καὶ Πάσιτος καὶ τοῦ Ὥρου. ἀξιῶ
ἀπὸ Διοκλητιανοῦ … , μηνὶ Φαῶφι κγ. ὁ θεὸς τῶν πνευμάτων καὶ πάσης σαρκός, ἀνάπαυσον τὴν ψυχὴν αὐτ
The Greek word ἀσέλγεια (i.e., *aselgeia*) refers to licentiousness, wantonness, or excess. It is built from a negative particle and a root meaning 'continent,' suggesting a lack of restraint. The term appears in several New Testament passages, including Mark 7:22 and Romans 13:13. Some lexicographers offer differing views on its etymology, but the general consensus is that it denotes unbridled lust and shameless behavior.
** ἀσέλγεια, -ας, ἡ
(< ἀσελγής, licentious; v. MM, s.v.),
[in LXX: Wi 14:26, III Mac 2:26*;]
licentiousness, wantonness, excess: Mk 7:22, Ro 13:13, II Co 12:21, Ga 5:19 (Lft., in l.), Eph 4:19, I Pe 4:3, II Pe 2:2, 7, 18, Ju 4.†
SYN.: ἀσωτία, profligacy, prodigality (v. Tr., Syn., § xvi; DB, iii, 46).
ἀσέλγεια, -as, 7, the conduct and character of one who is ἀσελγής (a word which some suppose to be compounded of a priv. and Σέλγη, the name of a city in Pisidia whose citizens excelled in strictness of morals [so Etym. Magn. 152, 38; per contra ef. Suidas 603 d.]; others of a intens. and σαλαγεῖν to disturb, raise a din; others, and now the majority, of a priv. and σέλγω i. q. θέλγω. not affecting pleasantly, exciting disgust), wnbridled lust, excess, licentiousnéss, lasciviousness, wantonness, outrageousness, shamelessness, insolence: Mk. vii. 22 (where it is uncertain what particular vice is spoken of); of gluttony and venery, Jude 4; plur., 1 Pet. iv. 3; 2 Pet. ii. 2 (for Rec. ἀπωλείαις), 18; of carnality, lasciviousness: 2 Co. xii. 21; Gal. v.19; Eph.iv. 19; 2 Pet. ii. 7; plur. “wanton (acts or) manners, as filthy words, indecent bodily movements, unchaste handling of males and…
Read the full entry →ἀσέλγεια appeared in P Magd 245 according to the original reading, but has been corrected in the new edition. The adj. appears among a number of technical epithets of ζῴδια in Vettius Valens p. 3355". -Ὦ χερσαῖα ἢ ἀσελγῆ ἢ λατρευτικὰ καὶ τὰ λοιπά. An obscure and badly-spelt document of iv/v A.D., BGU IV. 1024 ¥: 2", seems to contain this noun in the form ἀθελγία- -ἀλλὰ ᾿ναντία Kal ταύτης ὑπὸ σοῦ γενόμενον ἀθελγία ἐλενλέχ[ο]υσα τὰ πεπραγμένα, which the editor understands as = ἀλλ᾽ ἐναντία ταύτῃ ἡ ὑπὸ σοῦ γενομένη ἀθελγία ἐλέγχουσα κτλ. But we mention this passage only to note how early the popular etymology was current connecting it with @€Ayw. It is dubious at best, and the history of the word is really unknown ; but cf. Havers in /zdogerm. Forschungen xxviii (1911) p. 194 ff., who, adopting the foregoing etymology, understands ἀσελγής as = “‘ geschlagen,” then ‘‘ wahnsinnig,” and then…
Read the full entry →ἀσέλγεια (aselgeia) — debauchery.
ἀσέλγ-εια, ἡ,
licentiousness, wanton violence, [Refs 5th c.BC+]; insolence, opposed to κολακεία, [Refs 4th c.BC+]
II. licentiousness, περὶ τὰς σωματικὰς ἐπιθυμίας[Refs 2nd c.BC+]
ἀσέλγεια
aselgeia
from a compound of 1 (as a negative particle) and a presumed
selges (of uncertain derivation, but apparently meaning
continent); licentiousness (sometimes including other
vices):--filthy, lasciviousness, wantonness.
see GREEK for 1
ἀσέλγεια, ας, ἡ
n.f.
wantonness, lewdness
ἀσέλγεια aselgeia 10x
intemperance; licentiousness, lasciviousness, Rom. 13:13; insolence, outrageous behavior, Mk. 7:22
ἀσέλγεια ἀσελγής licentiousness, Plat., Dem.
Noun-DPF — Noun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
N-DPF Part of Speech: Noun Case: Dative Number: Plural Gender: Feminine
→ General scriptures concerning Ec 2:24; 8:15; 11:9; Isa 22:13; 56:12; Lu 12:19,20; 16:25; 1Co 15:32,33; Jas 5:5; Jude 1:18,19
→ See ADULTERY
→ See DRUNKENNESS
→ See FORNICATION
→ See GLUTTONY
→ See LASCIVIOUSNESS
→ See SELF-INDULGENCE
→ See SODOMY
→ Also see ABSTINENCE, TOTAL
→ See CONTINENCE
→ See SELF-DENIAL
→ See TEMPERANCE
10 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 10 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
ὁ δὲ τῶν Αἰγυπτίων χλεύην θέμενος τὴν ἑκατέρων εὐλάβειαν ὡς ἡμίεργα διαταταττομένων εὐφόρησεν εἰς ἀσέλγειαν, ἐπιδαψιλευόμενος δυσθεράπευτον κακὸν σώμασι καὶ ψυχαῖς ἀκρασίαν καὶ παρασχὼν ἄδειαν ἁπάσας ἀδελφὰς ἄγεσθαι, τάς τε ἰδίας τοῦ ἑτέρου τῶν…
ἦν δὲ τὸ γύναιον δραστήριόν τε καὶ τολμηρόν, εἰς τοσαύτην δὲ ἀσέλγειαν καὶ μανίαν προύπεσεν, ὥστε καὶ ναὸν τῷ Τυρίων θεῷ ὃν Βελίαν προσαγορεύουσιν ᾠκοδόμησε καὶ ἄλσος παντοίων δένδρων κατεφύτευσε·
αἱ δὲ ἀκόλουθοι αὐτῶν καλοῦνται Λύπη, Πονηρία, Ἀσέλγεια, Ὀξυχολία, Ψεῦδος, Ἀφροσύνη, Καταλαλιά, Μῖσος.
ἡ δὲ ἴσως ἂν ἀπαίδευτος οὖσα … καὶ ἀχθομένη τῷ ὑποχειρίαν μοι εἶναι πᾶσαν ἀσέλγειαν … ἀμνηστίαν ποιησαμένη ἧς τε μετὰ καμάτου … … αὐτῇ παρέσχον τὴν ἐλπίδα εχ
ἐχρεώστουν τὴν δόσιν ὑπὲρ σοῦ τῷ σῷ δανειστῇ, καὶ μηδαμῶς δυνησομένου δυσπραγίᾳ χρήσασθαι ἢ ἀσελγείᾳ καὶ ἀσωτίας ἔργοις καὶ ὑπερθέσει χρήσεσθαι καθʼ οἱανοῦν δήποτε πρόφασιν περὶ τὴν ἀπόδοσιν τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ἀποφεύγω (i.e., *apopheugo*) means to flee from or escape. It is built from the prefix ἀπο- (away from) and the root φεύγω (to flee). The term appears in contexts involving physical or metaphorical escape, notably in 2 Peter 1:4 and 2:18, 20. The lexicons agree on its basic meaning and usage.
** ἀπο-φεύγω,
[in LXX: Si 22:22*;]
to flee from, escape: c. acc., II Pe 2:18, 20; c. gen., II Pe 1:4.†
ἀπο-φεύγω [ptcp. in 2 Pet. ii. 18 LT Tr WH; W. 342 (321)]; 2 aor. ἀπέφυγον; [fr. (Hom.) batrach. 42, 47 down]; to flee from, escape; with acc., 2 Pet. ii. 18 (where L T wrongly put a comma after ἀποφ. [W. 529 (492)]), 20; with gen., by virtue of the prep. [B. 158 (138); W. § 52, 4, 1 ¢.], 2 Pet. i. 4.
ἀποφεύγω. P Ryl IL. γγ39 (a.p. 192) ἀναδεξάμενος τὴν μείζονα ἀρχὴν οὐκ ὀφείλει τὴν ἐλάττον᾽ ἀποφεύγειν.
ἀποφεύγω (apopheugō) — to escape.
ἀπο-φεύγω,
future -φεύξομαι[Refs 5th c.BC+] -οῦμαι [Refs 5th c.BC+]: perfect -πέφευγα[Refs 5th c.BC+]:—flee from, escape, c.accusative, [NT+6th c.BC+]: with infinitive, auoid, λέγειν[Refs 6th c.AD+]: absolutely, get safe away, escape, [Refs 5th c.BC+]; go free, of manumitted slaves, [Refs]
II. as law-term, ἀ. πολλὸν τοὺς διώκοντας[Refs 5th c.BC+]
II.2. absolutely, get clear off, be acquitted, opposed to ἁλίσκομαι, [Refs 5th c.BC+]
II.3. of a woman in child-birth, bring to birth, ἀ. τὸ παιδίον ἐν τῷ τόκῳ[Refs 5th c.BC+]
ἀποφεύγω
apopheugo
from 575 and 5343; (figuratively) to escape:--escape.
see GREEK for 575
see GREEK for 5343
ἀποφεύγω
v.
I flee from, escape
ἀποφεύγω apopheugō 3x
to flee from, escape; met. to be rid, be freed from, 2 Pet. 1:4; 2:18, 20*
ἀποφεύγω to flee from, escape, c. acc., Hdt., etc.:—absol. to get safe away, escape, id. Hdt.
as law-term, to escape from, τοὺς διώκοντας id. Hdt., attic; also, ἀπ. δίκην Ar., Dem.: —absol. to get clear off, be acquitted, Hdt.
Verb-2AAP-APM — Verb · second aorist · active · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-2AAP-APM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Accusative Number: Plural Gender: Masculine
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word πλάνη (*planē*) means a wandering or straying, often used metaphorically to denote error, particularly in moral or religious contexts. It appears in the New Testament in verses such as Matthew 27:64 and Romans 1:27, where it conveys notions of deceit and wrong opinion. The lexicons agree on its general meaning, but some entries emphasize its use in relation to deceit more than others.
πλάνη, -ης, ἡ,
[in LXX: Pr 14:8 (מִרְמָה), Wi 1:12, al;]
a wandering. Metaph., a going astray, an error (in NT always with respect to morals or religion): Mt 27:64, Ro 1:27, Eph 4:14, I Th 2:3, II Th 2:11, Ja 5:20, II Pe 2:18 3:17, I Jo 4:6, Ju 11.†
πλάνη, -ns, 7, α wandering, a straying about, whereby one, led astray from the right way, roams hither and thither (Aeschyl., [Hdt.], Eur., Plat., Dem.,al.). In the N. T. metaph. mental straying, i.e. error, wrong opinion relative to morals or religion: Eph. iv. 14; 1 Th. ii. 3; 2 Th. ii. 11; 2 Pet. ii. 18; iii. 17; 1 Jn. iv. 6; Jude 11 (on which [cf. W. 189 (177) and] see ἐκχέω, b. fin.) ; er ror which shows itself in action, a wrong mode of acting: Ro. i. 27; πλάνη ὁδοῦ τινος, [R. V. error of one’s way i. 6.7 the wrong manner of life which one follows, Jas. v. 20 (πλάνη ζωῆς, Sap. i. 12); as sometimes the Lat. error, iq. that which leads into error, deceit, fraud: Mt. XXVii. 64.* [πλάνης, -nTos, 6, see πλανήτης. |
πλάνη has apparently the act. sense of ‘‘ deceit’? in BGU IV. 12088 (B.c. 27-6) δι᾿ οὗ [μοι] ἱστορεῖς τὴν [Καλατύ]τεως πλ[άν7γην, ‘‘by means of which (sc. a writing-tablet) you are acquainting me with the deceit of Kalatytis.”” Cf. Aazde/ 351° πάσα[ι]σ [1] mwAavy[s τ]έχν[αι]ς, where the editor understands the word as denoting the craft and stratagem which hunters use against wild beasts. See further s.v. πλανάω. In the NT πλάνη is generally, if not always, used in the pass. sense of ‘‘error”’: cf. Armitage Robinson ad Eph 4}4.
πλάνη (planē) — error.
πλᾰν-η, ἡ,
wandering, roaming, [Refs 5th c.BC+]
2. discursive treatment, ἡ διὰ παντὸς διέξοδος καὶ π. [Refs 5th c.BC+]
II. metaphorically, going astray, βίοτος ἀνθρώπων π. [Refs 5th c.BC+]; ἡ περὶ τὰ χρώματα π. τῆς ὄψεως the illusion, [Refs]; πολλὴν ἔχει.. πλάνην irregularity, [Refs 4th c.BC+]; πολλὰς ἀπορίας ἔχει καὶ π. [Refs]; ἡ κατὰ τὰς αἰσθήσεις π. [Refs 4th c.BC+]
II.2. deceit, imposture, [LXX+NT]
πλάνη
plane
feminine of 4108 (as abstractly); objectively, fraudulence;
subjectively, a straying from orthodoxy or piety:--deceit, to deceive,
delusion, error.
see GREEK for 4108
πλάνη, ης, ἡ
n.f.
a wandering, error
πλάνη planē 10x
a wandering; deceit, deception, delusion, imposture, fraud, Mt. 27:64; 1 Thess. 2:3; seduction, deceiving, Eph. 4:14; 2 Thess. 2:11; 1 Jn. 4:6; error, false opinion, 2 Pet. 3:17; wandering from the path of truth and virtue, perverseness, wickedness, sin, Rom. 1:27; Jas. 5:20; 2 Pet. 2:18; Jude 11*
πλάνη πλά^νη, ἡ, like ἄλη, a wandering, roaming, Hdt., Aesch.
a digression, Plat.
metaph. a going astray, error, id. Plat., etc.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
10 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 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
ὁ ψευδῶν εἰκαστικός, ὁ πλάνης, ὁ οἰητικός, ὁ παρανοῶν, ὁ μωραίνων, ὁ εὑρισκόμενος ἄνους ἐν ἐκστάσει καὶ μελαγχολίᾳ καὶ μακρῷ γήρᾳ;
Μηνύειν δὲ καὶ τὰς ὁδοὺς τοῖς ἀγνοοῦσι, καὶ μὴ γέλωτα θηρωμένους αὑτοῖς ἐμποδίζειν πλάνῃ τὴν ἑτέρου χρείαν.
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
λων Σαλώμη … … ὑμῶν Μαριάμη ἡ εἰποῦσα … οὐετρανός. εἰ δέ τις πλανη … … … … ς ἀπόκριμα
ἑωρῶμεν αὐτὸν χρόνου προκόπτοντος οὔτε τοὺς καμήλους συνωνούμενον οὔτε τὸ ἀργύριον ἡμῖν ἀποδιδόντος ἀλλὰ πλάνῃ πολλῇ ἡμᾶς περιάγοντος, ἀντικατέστημεν πρὸς αὐτὸν ἐπὶ τοῦ ἐκεῖσε τοῦ κυρίου ἡμῶν ἐπιτρόπου Κ
ὡς τὴν ἄνωθεν καὶ ἐκ φύσεως προσκυρωθεῖσαν τοῖς ἀνθρώποις ἐλευθερίαν οὐδὲ χρόνος πολὺς οὐδὲ πλάνη παρακολουθήσασα μειῶσαι δυνήσεται. Ἰακὼβ γὰρ, ἐκ τῆς Ἀνταιοπολιτῶν ὁρμώμενος, καὶ διάξας μετὰ τοῦ ἐν
The Greek word ἀναστρέφω (anastrepho) is built from the prefix ἀνα- and the root στρέφω, meaning to turn or overturn. It covers a range of meanings including to turn back, return, dwell, and to conduct oneself or live. In the New Testament, it appears in verses such as Acts 5:22 and 2 Peter 2:18.
to turn hither and thither; pass., to turn oneself about, sojourn, dwell: Mt 17:22 Rec.; metaph. (like Heb. הלךְ, in κοινή writers and in π.; v. Deiss., LAE, 315; BS, 88, 194; MM, VGT, s.v.), to conduct oneself, behave, live: II Co 1:12, Eph 2:3, I Ti 3:15, He 10:33 13:18, I Pe 1:17, II Pe 2:18.†
ἀνα-στρέφω: fut. ἀναστρέψω; [1 aor. ἀνέστρεψα; Pass., pres. ἀναστρέφομαι]; 2 aor. ἀνεστράφην; 1. to turn upside down, overturn: τὰς τραπέζας, Jn. ii. 15, (δίφρους, Hom. Il. 23, 436). 2. to turn back; intrans. [W. 251 (236)] to return, like the Lat. reverto i. q. revertor, (as in Grk. writ.; in Sept. i. q. 33%): Acts v. 22; xv. 16 (here ἀναστρέψω καί has not like the Hebr. 23¥ the force of an adverb, again, but God in the Messiah’s advent returns to his people, whom he is conceived of as having previously abandoned; ef. W. 469 (437)). 3. to turn hither and thither; pass. reflexively, to turn one’s self about, sojourn, dwell, év in a place ; a. literally: Mt. xvii. 22, where L TWH Tr txt. συστρεφομένων, cf. Keim ii. p. 581 [Eng. trans. iv. p. 303]. (Josh. v. ὃ: Ezek. xix. 6, and in Grk. writ.) b. like the Hebr. ya to walk, of the manner of life and moral character, to conduct one’s self…
Read the full entry →ἀναστρέφω (anastrephō) — to live/return.
ἀναστρέφω,
poetry ἀνστρέφω, perfect ἀνέστροφα variant in [Refs], 3rd.pers.plural ἀνέστροφαν[Refs 3rd c.BC+]:—turn upside down, μήπως.. δίφρους ἀνστρέψειαν might upset them, [Refs 8th c.BC+]; τὴν ζοήν Cerc.[same place]; ἀ. καρδίαν upset the stomach, i.e. cause sickness, [Refs 5th c.BC+]; reverse, [Refs 5th c.BC+]:—passive, future ἀναστραφήσεσθαι τὰ τῆς Ἑλλάδος πράγματα[Refs 5th c.BC+]: perfect ἀνεστράφθαι τῆς πολιτείας[Refs]; ὄρος ἀνεστραμμένον ἐν τῇ ζητήσει turned up by digging, [Refs 5th c.BC+]
2. invert order of words or statements, [Refs 4th c.BC+] —also in passive, with reference to ἐπαναστροφή[Refs]
ἀναστρέφω
anastrepho
from 303 and 4762; to overturn; also to return; by implication, to
busy oneself, i.e. remain, live:--abide, behave self, have
conversation, live, overthrow, pass, return, be used.
see GREEK for 303
see GREEK for 4762
ἀναστρέφω
v.
I overturn, turn upside down, return, mid. and pass: I conduct myself, live
ἀναστρέφω anastrephō 9x
to overturn, throw down, to turn back, return, Acts 5:22; 15:16; to live, to conduct one’s self, 2 Cor. 1:12; Eph. 2:3; 1 Tim. 3:15; Heb. 13:18; 1 Pet. 1:17; 2 Pet. 2:18; to gaze, Heb. 10:33*
ἀναστρέφω to turn upside down, upset, Il., Eur., etc.; ἀν. καρδίαν to upset the stomach, i. e. cause sickness, Thuc.:—Pass., ὄρος ἀνεστραμμένον ἐν τῆι ζητήσει turned up by digging, Hdt.
to turn back, bring back, τινὰ ἐξ Ἅδιου Soph.; ὄμμ᾽ ἀν. κύκλωι to roll one's eye about, Eur.: to rally soldiers, Xen.
intr. to turn back, return, retire, Hdt., attic
Pass. to be or dwell in a place, Lat. versari, ἄλλην γαῖαν ἀν. to go to a place and dwell there, Od.; ἀν. ἐν Ἄργει Eur.:— to conduct oneself, ὡς δεσπότης Xen.
to revolve, of the sun, id. Xen.
of soldiers, to face about, rally, id. Xen.
Verb-PPP-APM — Verb · present · passive · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-PPP-APM Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Accusative Number: Plural Gender: Masculine
9 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 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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.
Αἰγυπτίοις γὰρ ἀπειρημένον ἦν περὶ νομὰς ἀναστρέφεσθαι.
τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
ἕως Τῦβι τοῦ ϛ ἔτους … λαβὼν ἐνβριθεῖς διαστολὰς ὑγιῶς καὶ ἀπὸ τοῦ βελτίστου ἀναστρέφεσθαι … μετὰ παν … των τοὺς παραχωρησίμους κλήρους δεόντως οἰκονομεῖν … … σ
τοῦ Μιθραδάτου ἱππάρχου. Ἀπολλώνιος καὶ Ἄπυγχις οἱ δύο Πνεφερῶτος τῶν οὐκ ἀπὸ τοῦ βελτίστου ἀναστρεφομένων ἐπιβαλόντες τῆι νυκτὶ τῇ φερούσηι εἰς τὴν … τοῦ ἐνεστῶτος μηνὸς … λῃστρικῶι τρόπωι
τῆς στρατείας καὶ πά… … υ … … ι … ο … μ πρότερον ἀναστρέφεσθαι … … σὺν τοῖς σὺν αὐτῷ Σαβείνῳ καὶ … κ