2 Peter 3:14 — Word Study
N1904Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ,
BSATherefore,dio [for this reason, in light of these things] beloved,agapētos [dearly loved, cherished by God] these thingsohutos expectingprosdokaō▸ [look forward to, wait for] do be diligentspoudazō▸ [be diligent, be eager] without spotaspilos [without blemish, pure] andkai without blemishamōmētos△ [without fault, above reproach] by Himautos [God's, the Lord's, presence, gaze] to be foundehuriskō▸ [to be discovered, to meet] inen peace,eirēnē [in harmony, free from strife]
| Greek | English | Parsing |
|---|---|---|
| Διό, | Therefore, | Conjunction |
| ἀγαπητοί, | beloved, | Adjective, vocative, plural |
| ταῦτα | these things | Demonstrative pronoun, accusative, plural |
| προσδοκῶντες | expecting | Verb, present, active |
| σπουδάσατε | do be diligent | Verb, aorist, active |
| ἄσπιλοι | without spot | Adjective, nominative, plural |
| καὶ | and | Conjunction |
| ἀμώμητοι | without blemish | Adjective, nominative, plural |
| αὐτῷ | by Him | Personal pronoun, dative, singular |
| εὑρεθῆναι | to be found | Verb, aorist, passive |
| ἐν | in | Preposition |
| εἰρήνῃ, | peace, | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight. |
| KJV | Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. |
| ASV | Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight. |
| YLT | wherefore, beloved, these things waiting for, be diligent, spotless and unblameable, by Him to be found in peace, |
| WEB | Therefore, beloved, seeing that you look for these things, be diligent to be found in peace, without defect and blameless in his sight. |
| BBE | For this reason, my loved ones, as you are looking for these things, take great care that when he comes you may be in peace before him, free from sin and every evil thing. |
Where they part company is προσδοκῶντες — see How Translations Differ.
The sentence has a main clause with a participial phrase and additional descriptors that clarify the desired state of the believer.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπροσδοκάω
verbπροσδοκάω
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Peter 3:14
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 — Living in Expectation of the Lord's Returngenerated
2 Peter 3:14 emphasizes the importance of living a life that reflects our anticipation of the Lord's return. Peter reminds believers to make diligent efforts to be at peace and to be found without blemish when Christ returns. This call to holiness is rooted in the hope of a new heaven and a new earth, as mentioned earlier in the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Philippians 3:20 | But our citizenship is in heaven, and we eagerly await a Savior from there, the Lord Jesus Christ, |
| 2 | Hebrews 9:28 | so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him. |
| 3 | 2 Peter 1:5–10 | For this very reason, make every effort to add to your faith virtue; and to virtue, knowledge; |
| 4 | 1 John 3:3 | And everyone who has this hope in Him purifies himself, just as Christ is pure. |
| 5 | Matthew 24:26 | So if they tell you, ‘There He is in the wilderness,’ do not go out; or, ‘Here He is in the inner rooms,’ do not believe it. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — προσδοκῶντες, prosdokaōgenerated
The word προσδοκῶντες is a present active participle of προσδοκάω, meaning to expect or await. It indicates an ongoing action of looking forward to something with anticipation, often infused with hope.
In this context, it reflects the believers' active engagement in anticipating the fulfillment of God's promises, particularly the return of Christ. The participle form emphasizes that this expectation is not passive; it involves an active waiting that shapes their conduct.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as expecting, while the Douay-Rheims and others use waiting. The Young's Literal Translation opts for these things waiting for, highlighting the ongoing nature of the anticipation.
For the phrase ἄσπιλοι, the translations vary as well: without spot is used in the KJV and ASV, while pure is chosen by the FBV. This reflects different nuances in conveying the idea of being unblemished.
Sentence Structuregenerated
The main clause centers around the imperative verb σπουδάσατε, be diligent, which governs the action of the sentence. It is complemented by a participial phrase προσδοκῶντες, expecting, indicating the state of the believers as they strive for peace.
The structure includes additional phrases that describe the desired state of being found ἄσπιλοι and ἀμώμητοι, which together form a compound predicate that emphasizes the qualities that should characterize the believer's life.
Septuagint Backgroundgenerated
εἰρήνη appears in the Septuagint as a translation of the Hebrew word for peace, שָׁלוֹם, conveying a sense of wholeness and well-being. This connection enriches the understanding of peace in the New Testament context.
The use of ἄσπιλος in the New Testament parallels its absence in the Septuagint, indicating a specific emphasis on moral purity that aligns with the ethical teachings of the New Testament.
In plain words — the whole versegenerated
2 Peter 3:14 encourages believers to eagerly await the return of the Lord and to strive to be found at peace and without blemish in His sight. This expectation shapes how they live, urging them to be diligent in their faith and conduct.
Frequently Asked Questionsgenerated
Being found at peace means living in harmony with God and others, free from conflict and strife, reflecting the peace that comes from faith.
Being spotless and blameless signifies moral purity and integrity, which are essential qualities for believers as they await the return of Christ.
Making every effort involves actively engaging in spiritual practices such as prayer, studying Scripture, and living out one's faith in daily actions.
Anticipating these things refers to the expectation of God's promises being fulfilled, particularly the return of Christ and the establishment of His kingdom.
Reflection Questionsgenerated
- In what areas of my life do I need to strive for greater peace and purity?
- How does my anticipation of Christ's return influence my daily choices?
- What practical steps can I take to be more diligent in my faith?
- How can I encourage others to live in expectation of God's promises?
The early church on this verse — how the Fathers read it
Several early church Fathers reference this verse to emphasize the importance of being found pure and blameless at Christ's return.
When he returns, Christ wants to find you spotless in your faith and uncorrupted in the chastity of your body.Early Church Fathers on 2 Peter 3 →
Everything in creation was made for our enjoyment, and it will be remade along with us.… This new life is for all who believe, and not just for Israel, for the Lord has exalted the Gentiles, lifting us up by the cross toward himself.Early Church Fathers on 2 Peter 3 →
Wherefore, my beloved, as you wait for these things, strive to be found spotless, etc. These are the holy vigils of which the Lord said: Blessed are those servants whom the lord when he comes shall find watching (Luke XII).Early Church Fathers on 2 Peter 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Peter 3:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore, beloved, seeing ye look for these things,.... For the burning of the heavens and the earth, for the coming of Christ, and for the new heavens and new earth, be diligent that ye may be
Read John Gill on 2 Peter 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.
Read Robert Jamieson on 2 Peter 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSuch things; Christ’ s coming to judgment; the destruction of this world; a new heaven and a new earth, in which dwells righteousness. Of him; Christ the Judge. In peace; at peace with God, from whence proceeds peace of conscience, and an amicable, peaceable disposition toward others; all which may here be comprehended. Without spot, and blameless: either: 1. By these words he means absolute perfection; and then he shows what we are to design and aim at in this life, though we attain it not till we come into the other: or: 2. A thorough sanctification through faith in Christ, a being got above fleshly lusts, and the pollutions of the world, and any such carriage as our hearts may reproach…
Read Matthew Poole on 2 Peter 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. Ver. 14. That ye may be found of him] Watching, working, well doing.
Read John Trapp on 2 Peter 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Be found of him in peace, without spot, and blameless.—Rather, Be found spotless and blameless in His sight. “Be found of Him,” i.e., “by Him” (comp. 2 Peter 2:19), cannot stand; the construction is parallel to “be found unto you” (2 Corinthians 12:20), i.e., “in your judgment,” or “in your sight.” The pair of epithets, “spotless and blameless,” should be noticed as coinciding with 1 Peter 1:19, and also as forming a marked contrast to the false teachers, who are called “spots and blemishes” (2 Peter 2:13). “In peace” cannot well refer to differences between Jewish and Gentile Christians, a subject quite foreign to this Epistle. It may possibly refer to the false teachers and the…
Read Charles John Ellicott on 2 Peter 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Seeing that ye look for such things] As ye profess that such a state of things shall take place, and have the expectation of enjoying the blessedness of it, be diligent in the use of every means and influence of grace, that ye may be found of him-the Lord Jesus, the Judge of quick and dead, without spot-any contagion of sin in your souls, and blameless-being not only holy and innocent, but useful in your lives.
Read AdamClarke on 2 Peter 3 →CambridgeThe Cambridge Bible for Schools and Colleges14. be diligent that ye may be found of him in peace …] The language, like that of 2 Peter 3:8, is that of one who still lives in the expectation that he and those to whom he writes may yet survive to witness the coming of the Lord. The hour of death has not yet taken the place in the Apostle’s thoughts, as it has done since, of the day of that Coming. In the exhortation that men should be diligent (better, be earnest) to be found in peace at that day, we may trace an echo of our Lord’s words, “Blessed is that servant, whom his Lord when he cometh shall find so doing” (Matthew 24:46). “Peace” is used in its widest Hebrew sense, as including every element of blessedness, peace with God, and…
Read Cambridge on 2 Peter 3 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore, beloved, seeing that ye look for such things, be diligent - That is, in securing your salvation.
Read Albert Barnes on 2 Peter 3 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight.
Therefore, beloved, seeing that you look for these things, be diligent to be found in peace, without defect and blameless in his sight.
Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight.
Therefore, dear friends, since you are waiting for these things, strive to be found at peace, without spot or blemish, when you come into his presence.
Tyndale line
Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.
Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight.
Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight.
Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found by him in peace, without spot, and blameless.
Wherefore, beloued, seeing that yee looke for such thinges, be diligent that ye may be found of him in peace, without spot and blamelesse.
Strictly literal
Wherefore, beloved, as ye wait for these things, be diligent to be found of him in peace, without spot and blameless;
wherefore, beloved, these things waiting for, be diligent, spotless and unblameable, by Him to be found in peace,
for this reason, beloved, waiting for these things, be diligent, spotless and unblameable, to be found by Him in peace,
Therefore, beloved, since you expect these things, do your best to be found spotless and blameless before him, in peace.
From the Latin
Wherefore, dearly beloved, waiting for these things, be diligent that you may be found before him unspotted and blameless in peace.
Simplified
So, my friends, since you're anticipating these things, make sure you'll be found pure and blameless, and at peace with God.
For this reason, my loved ones, as you are looking for these things, take great care that when he comes you may be in peace before him, free from sin and every evil thing.
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.
Propter quod, carissimi, hæc exspectantes, satagite immaculati, et inviolati ei inveniri in pace :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܛܠ ܗܢܐ ܚܒܝܒܝ ܟܕ ܠܗܠܝܢ ܡܣܟܝܢ ܐܢܬܘܢ ܝܨܦܘ ܕܕܠܐ ܟܘܬܡܐ ܘܕܠܐ ܡܘܡܐ ܠܗ ܬܫܬܟܚܘܢ ܒܫܠܡܐ
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.
Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ,
The standard critical text of the New Testament.
Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ,
The previous edition, still widely cited.
Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ,
The Society of Biblical Literature edition, freely licensed.
Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ,
The edition that turned scholarship toward the earliest manuscripts.
Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ,
An independent critical text built from the oldest witnesses then known.
Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ,
A recent critical edition following documentary evidence closely.
Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ,
The reading of the majority of surviving manuscripts.
Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Peter 3:14
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word διό (dio) is a conjunction meaning 'wherefore' or 'on which account.' It is derived from the combination of two words meaning 'through' and 'which thing.' The New Testament uses it in various contexts, including Matthew 27:8 and Romans 1:24. The entries generally agree on its meaning and usage.
διό, conjunction i. q. d¢ 6, [fr. Thue. and Plato down], wherefore, on which account: Mt. xxvii. 8; Lk. i. 35; vil. 7; Acts x. 29; Ro. i. 24; ii. 1; 1 Co. xii. 3; 2 Co. vi. 17; Heb. iii. 7; Jas. i. 21; 1 Pet. i. 13, and often. [Cf. W. 445 (414); B. 233 (200); on Paul’s use, see Ellic. on Gal. iv. 31.]
διό comes out in OG/S 4098 (ii/A.D.) τῶν ἐκλέκτων ἐν Ῥώμῃ δικαστῶν, 5257 διϊκαστὴν ἐν Ῥώμῃ. On the ἀρχιδικαστής, who seems to have occupied the position of a permanent judge at Alexandria, before whom parties in civil cases could elect to have their disputes tried, see Milne, Roman Foyt, Ρ- 196 ff. P Lond 908" (a.p. 139) (= III. p. 132) mentions an ἀ., and also (1..5) Ev8al?Jpovos δι[έπ]οντος τὰ κατὰ τὴν ἀρχιδικάστειαν. The abstract figures without ἀρχι- in Michel 477} (mid. ii/B.c.) ἀπ[ολυθείς τε ἀπὸ τῆς δικαστείας ἐπεδήμησεν κτλ. For the δικαστήριον, as the Praefect’s tribunal or court, see P Strass I. 517,19. (a.p. 262), P Oxy I. 5911 (a.p. 292), P Amh II. 824 19 (iii/iv avp.), ete. MGr δικαστῆς survives…
Read the full entry →διό (dio) — therefore.
διό,
conjunction, for δι᾽ ὅ, wherefore, on which account, [Refs 5th c.BC+]; διὸ καί, διὸ δὴ καί, [Refs 5th c.BC+]
διό
dio
from 1223 and 3739; through which thing, i.e. consequently:--for which
cause, therefore, wherefore.
see GREEK for 1223
see GREEK for 3739
διό
Cj.
wherefore
διό dio 53x
inferential conj., on which account, wherefore, therefore, Mt. 27:8; 1 Cor. 12:3
διό dio/conjConjunct., for δι᾽ ὅ wherefore, on which account, Lat. quapropter, quocirca, quare, Thuc., Plat., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
53 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 53 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
διὸ φλέβας μαστοῖς ἐοικυίας ἐπλημμύρει, αἳ στομωθεῖσαι ποταμοὺς καὶ πηγὰς ἔμελλον ἀναχεῖν.
διὸ καὶ Φαραώθης ὁ βασιλεὺς τῶν Αἰγυπτίων οὐ τοῖς περὶ αὐτῆς λεγομένοις ἀρκεσθεὶς ἀλλὰ καὶ θεάσασθαι σπουδάσας οἷός τε ἦν ἅψασθαι τῆς Σάρρας.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
τῶν ὑπογεγραμμένων μοι ἐγγαίων Ἐσθλάδαν Δρύτωνος διαγράφειν τοῖς ἀνδράσι· τὰ δὲ νῦν ἐποικονομ … διὸ ἀξιῶ, ἐὰν φαίνηται, συντάξαι ἐγδοθῆναι αὐτῶι τὴν καθήκουσαν διαγραφήν. οὗ καὶ γενομένου, ἔσομαι πεφιλανθρωπημένος.
τῶι Παθυρίτηι ἐγγαιδίων, διʼ ἣν αἰτίαν, λείπω τε τὴν ὑπερβολὴν, διοδεύων κινδυνεύω παρʼ ἕκαστον. Διὸ ἀξιῶ
ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν ἐπισκέψασθαι καὶ ἐὰν ἦι οἷα γράφομεν
The Greek word ἀγαπητός (*agapetos*) means 'beloved' or 'dear,' derived from the verb ἀγαπάω (*agapaō*). It is used in the New Testament to describe Jesus as beloved by God (e.g., Mt 3:17) and to refer to Christians as beloved among one another (e.g., Ro 1:7). The word also appears in various forms of address, highlighting its affectionate connotation.
ἀγαπητός, -ή, -όν
(< ἀγαπάω),
[in LXX chiefly for יָתִיד, יָדִיד;]
beloved (v. M, Pr., 221);
by God: of Christ, Mt 3:17; of men, Ro 1:7;
by Christians, of one another: I Co 4:14; freq. as form of address, I Co 10:14; opp. to ἐχθρός, Ro 11:28 (v. AR, Eph., 229; Cremer, 17; MM, VGT, s.v.).
ἀγαπητός, τή, -dv, (ἀγαπάω), beloved, esteemed, dear, favorite; (opp. to ἐχθρός, Ro. xi. 28): 6 vids μου (τοῦ Θεοῦ) ὁ ἀγαπητός, of Jesus, the Messiah, Mt. 111. 17 "Ayap fhere WH mrg. take ὁ dy. absol., connecting it with what follows]; xii. 18; xvii. 5; Mk. i. 11; ix. 7; Lk. iii. 22; ix. 35 (where Lmrg. T Tr WH ὁ ἐκλελεγμένος) ; 2 Pet. i. 17, cf. Mk. xii. 6; Lk. xx. 13; [cf. Ascensio Isa. (ed. Dillmann) vii. 23 sq.; viii. 18, 25,ete.]. dyaπητοὶ Θεοῦ [W. 194 (182 sq.) ; B. 190 (165)] is applied to Christians as being reconciled to God and judged by him to be worthy of eternal life: Ro. i. 7, οἵ. xi. 28; 1 Th. i. 4; Col. iii. 12, (Sept., Ps. lix. (Ix.) 7; evii. (eviii.) 7; exxvi. (exxvii.) 2, ἀγαπητοί σου and αὐτοῦ, of pious Israelites). But Christians, bound together by mutual love, are ἀγαπητοί also to one another (Philem. 16; 1 Tim. vi. 2); hence they are dignified with this epithet…
Read the full entry →ἀγαπητός. For the use of this characteristic NT designation in the Christian papyri, see for example the address of the muchdiscussed letter of Psenosiris P Grenf II. 73 (late iii/a.p.) (= Selections, p. 117), ᾿Απόλλωνι πρεσβυτέρῳ ἀγαπητῷ ἀδελφῷ ἐν K(upl)w χαίρειν. So P Lond 417} (c. Α.1.. 346) (ΞΞ 11. p. 299, Sevectéons, Ὁ. 123), P Heid 67 (iv/a.D.) (= Selections, p. 125) α΄. The word is also found in a horoscope of A.D. 20-50 addressed to a certain Tryphon—P Oxy II. 235°, Τρύφων ἀγᾳπετέ : he may of course have been a Jew— see on the fem. T'pvpatwa below.
ἀγαπητός (agapētos) — beloved.
ἀγαπ-ητός, ή, όν,
Doric dialect ἀγαπ-ᾱτός, ά, όν, that wherewith one must be content [Refs], hence of only children, μοῦνος ἐὼν ἀ.[NT+8th c.BC+]; ἀγαπητός· μονογενής, [Refs 4th c.BC+]
2. to be acquiesced in (as the least in a choice of evils), [Refs 5th c.BC+] —hence, ἀγαπητόν [ἐστι] one must be content, εἰ.., ἐάν.. [Refs 5th c.BC+]; with infinitive, [Refs]
II. of things, desirable, ἤθη[Refs 5th c.BC+]
II.2. of persons, beloved, ἀδελφὲ ἀγαπητέ[LXX]: in letters, as a term of address, [NT]
III. adverb -τῶς gladly, contentedly, [Refs 5th c.BC+]
III.2. just enough to content one, barely, scarcely, [Refs 5th c.BC+]
ἀγαπητός
agapetos
from 25; beloved:--(dearly, well) beloved, dear.
see GREEK for 25
ἀγαπητός, ή, όν
Adj
loved, beloved
ἀγαπητός agapētos 61x
beloved, dear; worthy of love
ἀγαπητός verb. adj. ἀγαπάω, beloved, of an only son, Hom., Dem.
of things, worthy of love, loveable, dear, Plat., etc.
to be acquiesced in (as the least in a choice of evils), ἀγαπητόν [ἐστι] one must be content, εἰ.., ἐάν.., id. Plat., Xen., etc.
adv. -τῶς, cheerfully, contentedly, Plat., Dem., etc.
just enough to content one, only just, barely, scarcely, Plat.
Adj-VPM — Adjective · vocative · plural · masculinevocative — the one being addressed.
Agrees with anything else marked plural masculine.
A-VPM Part of Speech: Adjective Case: Vocative Number: Plural Gender: Masculine
be-luv'-ed, be-luv'-d' (agapetos): A term of affectionate endearment common to both Testaments; in the Old Testament found, 26 out of 42 times, in Solomon's So of Love. Limited chiefly to two Heb words and their derivatives: 'ahebh, "to breathe" or "long for," hence, to love, corresponding to the New Testament, agapao, "to prefer," i.e. a love based on respect and benevolent regard; dodh, "love," chiefly love between the sexes, based on sense and emotion, akin to phileo (Latin amare). Used occasionally, in their nobler sense, interchangeably, e.g. the former of a husband's love for his wife (De 21:15,16); twice of a lover (So 1:14,16), thus lifting the affection of the So of Solomon out of mere amorousness into the realm of the spiritual and possibly Messianic. Both words used of…
61 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 61 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 13 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.
ἀγαπητὸν οὖν ἐστιν ἀντιβῆναι καὶ μαχέσασθαι τῷ γένει τῆς ἐπιθυμίας.
νῦν γὰρ ἔστιν ἀνδρείως ἀγωνισαμένοις τὴν ἐλευθερίαν ἀπολαβεῖν, ἣν καὶ διʼ αὐτὴν ἅπασιν ἀγαπητὴν οὖσαν ὑμῖν ὑπὲρ ἐξουσίας τοῦ θρησκεύειν τὸ θεῖον ποθεινοτέραν εἶναι συμβέβηκεν.
Ταῦτα, ἀγαπητοί, οὐ μόνον ὑμᾶς νουθετοῦντες ἐπιστέλλομεν, ἀλλὰ καὶ ἑαυτοὺς ὑπομιμνήσκοντες: ἐν γὰρ τῷ αὐτῷ ἐσμὲν σκάμματι, καὶ ὁ αὐτὸς ἡμῖν ἀγὼν ἐπίκειται.
r τῷ ἀγαπητῷ ἀδελφῷ … Σανσνῶτι καὶ Ἀπο … τοῦ ἀδελφοῦ
r,ctr τῷ ἀγαπητῷ ἀδελφῷ ἄπα Παιηοῦ καὶ Παταβεὶτ πρεσβυτέροις Καλλιστος ἐν κυρίῳ θεῷ χαίρειν. γινώσκειν ὑμᾶς θέλομεν
r,ctr τοῖς παναγίοις ἀγαπητοῖς καὶ γλυκυτάτοις Παιηοῦτι πρεσβυτέρῳ καὶ Διοσκόρῳ καὶ Ἱέρακι καὶ … καὶ ἄπα Σουροῦ καὶ
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-APN — Demonstrative pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
D-APN Part of Speech: Demonstrative pronoun Case: Accusative Number: Plural Gender: Neuter
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word προσδοκάω (prosdōkaō) means to expect or await, often in a context of hope or fear. It is formed from the prefix πρός (toward) and a root related to thinking or believing. The New Testament uses it in various contexts, such as expecting a person's arrival or anticipating events. The lexicons do not show significant disagreement on its meanings.
προσδοκάω, -@; impf. 3 pers. plur. προσεδόκων (Acts xxviii. 6); (the simple verb is found only in the form δοκεύω; πρός [q. ν. LV. 1] denotes mental direction); fr. Aeschyl. and Hdt. down; to expect (whether in thought, in hope, or in fear); to look for, wait for: when the preceding context shews who or what is expected, Mt. xxiv. 50; Lk. iii. 15; xii. 46; Acts xxvii. 33; xxviii. 6; τινά, one’s coming or return, Mt. xi. 3; Lk. i. 21; vii. 19 sq.; viii. 40; Acts x. 24; τί, 2 Pet. iii. 12-14; _ foll. by an ace. with infin. Acts xxviii. 6; [0]]. by an infin. belonging to the subject, Acts ili. 5.
προσδοκάω, “expect”: cf. P Flor II. 1271 (A.D. 256) σὺν θεῷ φάναι προσδόκα ἡμᾶς τῇ Ky, P Oxy VIII. 11584 (iii/a.p.) Ba
προσδοκάω (prosdokaō) — to look for.
προσδοκ-άω,
Ionic dialect προσδοκ-έω (which is sometimes found as falsa lectio, e.g. in [Refs 2nd c.BC+]future -ήσω: aorist -εδόκησα: perfect προσδεδόκηκα [Refs 1st c.AD+]:—expect, whether in hope or fear; mostly with infinitive future, expect that one will do or that a thing will be, [Refs 5th c.BC+]infinitive aorist and ἄν, that one would do or that a thing would be, [Refs 5th c.BC+] expect his arrival, [Refs 4th c.BC+]
2. with infinitive present, think, suppose that one is doing or that a thing is, [Refs 5th c.BC+]: with infinitive perfect, think that a thing has been.. , [Refs 5th c.BC+]
3. with accusative of things, expect, look for a thing, [Refs 5th c.BC+]; π. τινά expect, wait for a person, [Refs 5th c.BC+]
προσδοκάω
prosdokao
from 4314 and dokeuo (to watch); to anticipate (in thought, hope or
fear); by implication, to await:--(be in) expect(-ation), look (for),
when looked, tarry, wait for.
see GREEK for 4314
προσδοκάω
v.
I expect, await
προσδοκάω prosdokaō 16x
to look for, be expectant of, Mt. 11:3; Lk. 7:19, 20; Acts 3:5; 2 Pet. 3:12, 13, 14; to expect, Acts 28:6; to wait for, Lk. 1:21; 8:40; Acts 10:24; 27:33; absol. to think, anticipate, Mt. 24:50; Lk. 12:46
προσδοκάω ionic -έω fut. ήσω aor1 εδόκησα to expect:
c. inf. fut. to expect that one will do or that a thing will be, Hdt., etc.; so, c. inf. aor. and ἄν, that one would do or that a thing would be, Ar., etc.; without ἄν, Μενελέων προσδόκα μολεῖν expect his arrival, Aesch.
c. inf. praes. to think, suppose that one is doing or that a thing is, Eur.
c. acc. rei, to expect, look for a thing, Aesch., etc.; πρ. τινά to expect, wait for a person, Eur., etc.
Pass., τὸ προσδοκώμενον, opp. to τὸ ἄελπτον, Plat., etc.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
16 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 16 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 μὲν γὰρ νοῦς τῶν τριῶν ἐφάπτεται χρόνων, καὶ γὰρ τὰ παρόντα νοεῖ καὶ τῶν παρεληλυθότων μέμνηται καὶ τὰ μέλλοντα προσδοκᾷ·
τῆς μὲν ἀρετῆς ὑμᾶς καὶ τῆς εὐνοίας τῆς περὶ τὸν ἀδελφὸν ἡμῶν ἐπαινῶ καὶ κρείττονας ἢ προσεδόκων ἐκ τῶν περὶ ἐμὲ βεβουλευμένων εὑρίσκω ταῦτα πάντα ποιήσας ἐπὶ πείρᾳ τῆς ὑμετέρας φιλαδελφίας·
πῶς ἡμεῖς δυνησόμεθα ζῆσαι χωρὶς αὐτοῦ, οὗ καὶ οἱ προφῆται μαθηταὶ ὄντες τῷ πνεύματι ὡς διδάσκαλον αὐτὸν προσεδόκων;
σωτηρίας σου … ἤκουον ὅτι καταβαίνεις … … καθʼ ἡμέραν εἰς τὴν ὁδὸν ἐκαθήμην προσδοκῶν σε ὡς ἔλθῃς. ἔρρωσο.
καλλίστους καρποὺς ἐξενεγκεῖν, ὅμως ᾠήθην ἀνάγκην εἶναι ποιήσασθαί τινα πρὸς τοὺς γεωργοὺς φιλανθρωπίαν, καίτοι προσδοκῶν -- σὺν θεῷ δὲ εἰρήσθω -- τῶν ἐπιόντων ἐτῶν, καὶ εἴ τι νῦν ἐνεδέησεν,
καλλίστους καρποὺς ἐξενεγκεῖν, ὅμως ᾠήθην ἀνάγκην εἶναι ποιήσασθαί τινα πρὸς τοὺς γεωργοὺς φιλανθρωπίαν, καίτοι προσδοκῶν, σὺν θεῷ δὲ γενέσθω, τῶν ἐπιόντων ἐτῶν καὶ εἴ τι νῦν ἐνεδέησεν ἀναπληρώσειν καὶ
σπουδάζω (spoudazo) means to make haste or be eager, often implying diligence or earnest effort. It can be used with an infinitive or accusative, as seen in various New Testament verses like Galatians 2:10 and 2 Timothy 2:15. The word is built from the root σπουδή and encompasses a range of meanings from being busy to striving earnestly.
σπουδάζω
(< σπουδή),
[in LXX chiefly for בּהלni.;]
to make haste; hence, to be zealous or eager, to give diligence: c. inf. (v. M, Pr., 205 f.), Ga 2:10, Eph 4:3, I Th 2:17, II Ti 2:15 4:9, 21, Tit 3:12, He 4:11, II Pe 1:10 3:14; c. acc. et inf. (on this construction v. Mayor in l.; MM, xxiii), II Pe 1:15 (for other constructions v. LS, s.v.).†
σπουδαζω ; fut. σπουδάσω (a later form for the early -άσομαι, cf. Kriiger ὃ 40 5. v., vol. i. p. 190; B. 53 (46); [W. 89 (85); Veitchs.v.]); 1 aor. ἐσπούδασα; (σπουδή, q-v-); fr. Soph. and Arstph. down; a. to hasten, make haste: foll. by an inf. (cf. σπεύδω, 1), 2 Tim. iv. 9, 21; Tit. iii. 12, [4]. refer these exx. to b.; but cf. Holtzmann, Com. on 2 Tim. ii. 15]. b. to exert one’s self, endeavor, give diligence: foll. by an inf., Gal. ii. 10; Eph. iv. 5.1 hw 815 2) Tim! a 10; Hebs iv. 11. 9 ΒΘ 10; iii. 14; foll. by acc. with inf. 2 Pet. 1. 15.
σπουδάζω, “make haste,’’ and so ‘‘am eager,’ give diligence,’’ with the further idea of ‘‘ effort,” as in Gal 21°. For σπουδάζω followed by acc. c. inf., as in 2 Pet 115 for which Mayor ad /. can supply only one ex. [Plato] Av. sec. 141 σπουδάσαντες τοῦτ᾽ αὐτοῖς παραγενέσθαι, we can cite BGU IV. 108014 (iii/A.p.) σπούδασον ἡμᾶς καταξιῶσαι τῶν ἴσίω]ν γραμμάτων, P Oxy VII. 106919 (ili/A.p.) θέλω δὲ εἰδένε πῶς σπουδάδεις (/. σπουδάζεις) αὐτὼ γενέστε (ἡ. αὐτὸ γενέσθαι), “1 wish to know that you are hurrying on the making of it’’ (Ed.), and 24. VI. 93918 (iv/a.D.) (= Seecions, p. 129) ἕτερά σε γράμματα ἐπικαταλαβεῖν ἐσπούδασα διὰ Evdpoctvov, “1 am anxious that you should receive another letter by Euphrosynus’’ (Edd.). For the verb c. the simple inf. cf. 26. XIV. 17658 (iii/a.p.) σπούδασον γράψαι μοι, and P Amh II. 1447 (v/a.D.) σπούδασον οὖν τὸ μικρὸν] παιδίον ἡμῶν ᾿Αρτεμίδωρον [[.]] θεῖναι…
Read the full entry →σπουδάζω (spoudazō) — be eager.
σπουδάζω,
[Refs 5th c.BC+], etc.: Attic dialectfuture -άσομαι[Refs 5th c.BC+], later -άσω [Refs 2nd c.BC+]: aorist ἐσπούδασα [Refs 5th c.BC+]: perfect ἐσπούδακα [Refs 5th c.BC+]:—middle, future see above:—passive, future σπουδασθήσομαι [Refs 2nd c.AD+]: aorist ἐσπουδάσθην [Refs 1st c.BC+]: perfect ἐσπούδασμαι [Refs 5th c.BC+]
I. intransitive,
I. to be busy, eager to do a thing, with infinitive, [Refs 5th c.BC+]; σπούδασον ἐλθεῖν.. ταχέως make haste.. , [NT]; ὅτ᾽ ἐσπούδαζες ἄρχειν wast eager to rule, [Refs 5th c.BC+]: with participle, ἐσπ. διδάσκων [Refs 5th c.BC+]; σ. ὅπως.. endeavour that.. , [Refs 4th c.BC+] in haste, hurriedly, [Refs 5th c.BC+]; ἐσπουδακώς eagerly, [Refs 4th c.BC+]
σπουδάζω
spoudazo
from 4710; to use speed, i.e. to make effort, be prompt or
earnest:--do (give) diligence, be diligent (forward), endeavour,
labour, study.
see GREEK for 4710
σπουδάζω
v.
I hasten
σπουδάζω intr. to make haste,
of things, to be busy, eager, zealous, earnest to do a thing, c. inf., Soph., etc.; also, σπ. περί τινος or τι Xen., Plat.; εἴς or πρός τι Dem.; ἐπί τινι Xen.
of persons, σπ. πρός τινα to be busy with him, Plat.; σπ. περί τινα to be anxious for his success, canvass for him, Xen.; ὑπέρ τινος Dem.
absol. to be serious or earnest, Ar., etc.; ἐσπουδακότι προσώπωι with a grave face, Xen.
trans.,
c. acc. rei, to do anything hastily or earnestly, Eur., Plat., etc.:—Pass. to be zealously pursued, Eur., etc.:—esp. in perf. part., serious, Plat., etc.
Pass., also, of persons, to be treated with respect, to be courted, Arist., etc.
Verb-AAM-2P — Verb · aorist · active · imperative · second person · pluralaorist active imperative — a completed action, viewed as a whole.
V-AAM-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Plural
11 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 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 7 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὴν ὀφιομάχον οὖν γνώμην ἀντίταττε καὶ κάλλιστον ἀγῶνα τοῦτον διάθλησον καὶ σπούδασον στεφανωθῆναι κατὰ τῆς τοὺς ἄλλους ἅπαντας νικώσης ἡδονῆς καλὸν καὶ εὐκλεᾶ στέφανον, ὃν οὐδεμία πανήγυρις ἀνθρώπων ἐχορήγησεν.
καὶ οἱ μὲν ἐπὶ τὴν θήραν καὶ τὴν σύλληψιν τοῦ Δαυίδου προῆγον τὸν βασιλέα σπουδάζοντες μὴ μόνον αὐτῷ μηνῦσαι τὸν ἐχθρὸν αὐτῷ τὴν εὔνοιαν, ἀλλὰ καὶ τῷ παρασχεῖν αὐτὸν εἰς ἐξουσίαν φανερωτέραν καταστῆσαι·
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἑκατὸν μονοχώρων οἴνου ἀπὸ Ἰβιῶνος Ἀργαίου πρὸς Διονύσιον τὸν φροντιστὴν ἐφʼ ἃ εὐθέως ἀποστεῖλαι σπούδασον. ἐρρῶσθαί σε εὔχομαι. σεσημείωμαι Ἡρωνείνῳ φροντιστῇ Θεαδελφείας. ἔτους δ Παῦνι ιβ
ταυρικὸν ἄροτρον ταχέως ἀπαλλάξαι, τοῦ μισθοῦ πεμπομένου σοι ὅταν μετακομίζηται. ἀλλὰ σπούδασον εἰς τὸ ἀπαλλαγῆναι αὐτὸ πρὸ τῆς τριακάδος. ϛ ἔτους ἐρρῶσθαί σε εὔχομαι Παῦνι φίλτατε.
r Φίλιππος Ἡρωνείνῳ τῷ φιλτάτῳ χαίρειν. Ἁρπαλίων ὁ δεκάπρωτος ἔλαβεν τὸ ἀπολυσίδιον τῆς δημοσίας. σπούδασον οὖν παραλαβεῖν τὰ ὀφειλόμενα ὑπὸ αὐτοῦ εἰς πλήρωσιν πυροῦ ἀρταβῶν υ ἵνα ὅταν τὰ
The Greek word ἄσπιλος (*aspilos*) is built from the negative prefix ἀ- and σπῖλος (spot). It means spotless or unblemished, both physically and morally. The New Testament uses it in contexts referring to purity and being free from censure, as seen in 1 Peter 1:19 and James 1:27. Moulton & Milligan note its earlier usage in non-biblical texts.
**† ἄ-σπιλος, -ον
(< ἀ- neg., σπῖλος),
[in Sm.: Jb 15:15 (LXX, καθαρός)*;]
spotless, unstained: I Pe 1:19; metaph., I Ti 6:14, Ja 1:27, II Pe 3:14 (for exx., v. MM, s.v.).†
SYN.: ἀμίαντος, ἄμωμος.
ἄσπιλος, -ov, (σπῖλος a spot), spotless: ἀμνός. 1 Pet. i. 19; (ἵππος, Hdian. 5, 6, 16 [7 ed. Bekk.}; μῆλον, Anthol. Pal. 6, 252, 3). metaph. free from censure, irreproachable, 1 Tim. vi. 14; free from vice, unsullied, 2 Pet. iii. 14; ἀπὸ τοῦ κόσμου, Jas. i. 27 [B. § 132, 5]. (In ecel. writ.)
ἄσπιλος. Hort’s remark on Jas 157 that ‘this is quite a late word, apparently not extant before NT”’ must be corrected in view of the fact that it is found already in /G II. v. 1054 c.4 (Eleusis, ¢. B.C. 300), where it is applied to stones—vytets λευκοὺς ἀσπίλους : cf. also Symm. Job 15"*. For its use in the magic papyri see P Leid V viii (as amended by Dieterich) ἐπίδος φοροῦντί μοι τήνδε τὴν δύναμιν ἐν παντὶ τόπῳ ἐν παντὶ χρόνῳ ἄπληκτον, ἀκαταπόνητον, ἄσπιλον ἀπὸ παντὸς κινδύνου τηρηθῆναι, 23. Wi 551. θῦε δὲ λυκὸν (( λευκὸν) ἀλέκτορα, ἄσπελλον (/. ἄσπιλον). A deacon’s litany of viii/ix Α.Ὁ., P Grenf II. 113, commemorating the Virgin, is headed—[Ilept τῆ]ς πρεσβείας καὶ ἱκετείας τῆς ἀσπίλου [δεσποίνης τῶν…
Read the full entry →ἄσπιλος (aspilos) — spotless.
ἄσπῐλ-ος, ον,
literal stainless: hence, faultless, without blemish, λίθοι[NT+1st c.AD+]: comparative and superlative variants for {ἀσπίλωτος} in [Refs 1st c.AD+]
II. ἄσπιλος· χειμάρρους [Refs 1st c.AD+]
ἄσπιλος
aspilos
from 1 (as a negative particle) and 4695; unblemished (physically or
morally):--without spot, unspotted.
see GREEK for 1
see GREEK for 4695
ἄσπιλος, ον
Adj
unstained, undefiled
ἄσπιλος aspilos 4x
spotless, unblemished, pure, 1 Tim. 6:14; Jas. 1:27; 1 Pet. 1:19; 2 Pet. 3:14*
ἄσπιλος σπίλος without spot, spotless, Anth., NTest.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
4 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 4 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
ἆρα οὖν τοῦτο λέγει: τηρήσατε τὴν σάρκα ἁγνὴν καὶ τὴν σφραγῖδα ἄσπιλον, ἵνα τὴν αἰώνιον ζωὴν ἀπολάβωμεν.
τὸ δὲ λευκὸν μέρος ὁ αἰὼν ὁ ἐπερχόμενός ἐστιν, ἐν ᾧ κατοικήσουσιν οἱ ἐκλεκτοὶ τοῦ θεοῦ: ὅτι ἄσπιλοι καὶ καθαροὶ ἔσονται οἱ ἐκλελεγμένοι ὑπὸ τοῦ θεοῦ εἰς ζωὴν αἰώνιον.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀμώμητος (*amōmētos*) means blameless or unblemished, derived from a negative prefix and a root meaning to blame. It is used in the New Testament, notably in 2 Peter 3:14, and is synonymous with terms like ἄμεμπτος and ἀνέγκλητος. The word appears in various contexts, including references to victims in ancient texts.
* ἀ-μώμητος, -ου
(< μωμάομαι),
blameless: II Pe 3:14.†
SYN.: ἄμεμπτος (q.v.), ἀνέγκλητος, ἀνεπίλημπτος.
ἀμώμητος, -ov, (μωμάομαι), that cannot be censured, blameless: Phil. ii. 15 R G (cf. τέκνα μωμητά, Deut. xxxii. 5); 2 Pet. iii. 14. (Hom. Il. 12, 109; [Hesiod, Pind., al.;] Plut. frat. amor. 18; often in Anthol.)
ἀμώμητος, only found in 2 Pet 344 and in literary Hellenistic (Anthology), may be quoted from an Alexandrian epitaph in Pretsigke 332, ΠΙ. . . .Jouk[. . ἀμ]ώμητε, εὐψύχι, (ἐτῶν) Ὑ: so the word is used here of a little child. In 26. 367, Κλέοβι ἀμώμητε, εὐψύχι, (ἐτῶν) Ke, it belongs to a young man, dying prematurely. Add the *‘ Apocrypha Moisis,” P Leid Wii. ὁ ἧκε κύριε ἀμώμητος καὶ ἀπήμαντος.
ἀμώμητος (amōmētos) — blameless.
ἀμώμητος, ον,
blameless, [Refs 8th c.BC+]; faultless, ποιημάτιον, λόγοι, [Refs 1st c.BC+]; of victims, unblemished,[NT+1st c.AD+]. adverb -τως[Refs 5th c.BC+]
ἀμώμητος
amometos
from 1 (as a negative particle) and a derivative of 3469;
unblamable:--blameless.
see GREEK for 1
see GREEK for 3469
ἀμώμητος, ον
Adj
without blame or fault
ἀμώμητος amōmētos 1x
blameless, unblemished, 2 Pet. 3:14*
ἀμώμητος μωμάομαι unblamed, blameless, Il., etc.:—adv. -τως, Hdt.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
blem'-ish:
(1) mum, me'um; momos: This word signifies no particular skin disease, as has been supposed; but is used generally for any and all disfiguring affections of the skin, such as eczema, herpes, scabies, etc., even for scratches and scars, as in Le 24:19,20; and thence for moral defects, as in Eph 5:27. The existence of a blemish in a person of priestly descent prevented him from the execution of the priestly office; similarly an animal fit for sacrifice was to be without blemish. In the New Testament Christ is presented as the antitype of a pure and ritually acceptable sacrifice "as a lamb without blemish and without spot" (Heb 9:14; 1Pe 1:19), and the disciples are…
Blemish
Imperfection or bodily deformity excluding men from the priesthood, and rendering animals unfit to be offered in sacrifice (Lev. 21:17-23; 22:19-25). The Christian church, as justified in Christ, is “without blemish” (Eph. 5:27). Christ offered himself a sacrifice “without blemish,” acceptable to God (1 Pet. 1:19).
→ (A physical deformity)
→ Debarred sons of Aaron from exercise of priestly offices Le 21:17-23
→ Animals with, forbidden to be used for sacrifice Le 22:19-25
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.
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word εὑρίσκω (i.e., *heuriskō*) means 'to find' and can refer to both literal and figurative discoveries. It encompasses a range of meanings from locating something after a search to acquiring knowledge or understanding. In the New Testament, it appears in various contexts, such as finding people or truths (e.g., Matthew 7:7). The entries do not show significant disagreement.
εὑρίσκω,
[in LXX chiefly for מצא, also for נשׂג hi., etc. ;]
to find, with or without previous search: absol., opp. to ζητέω, Mt 7:7, 8 Lk 11:9, 10; c. acc., Mt 2:8, Mk 1:37, Ac 13:22, II Ti 1:17, al.; pass., οὐχ εὑ., of disappearance, He 11:5, Re 16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, v. Mayor, ICC, in l.), II Pe 3:10, WH, R, mg. Metaph.…
Read the full entry →εὑρίσκω ; impf. εὕρισκον (Mk. xiv. 55 [RG ΤΊ; Lk. xix. 48 [RG‘I’]; Acts vii. 11 [exe. Tr WH]) and more rarely ηὕρισκον (cf. Kiihner § 343, i. 825 sq. [esp. Veitch s. v. fin. ] and reff. under evdoxéw) ; fut. εὑρήσω; pf. εὕρηκα; 1 aor. εὕρησα (which aor., unknown to the earlier Grks., occurs in Aesop. f. 131 [f. 41 ed. Furia, p. 333 ed. Cor.]; Maneth. 5, 137 and in Byzant. writ.; cf. Lob. ad Phryn. p. 721; W. 86 (82); [cf. B. 36 (31)]), Rev. xviii. 14 Ree. ; 2 aor. εὗρον, 1 pers. plur. in Alex. form | WH. App. Ρ. 164; B. 39 (34); W. § 13,1 (see ἀπέρχομαι) | εὕραμεν, Lk. xxiii. 2 T Tr WH, 3 pers. plur. εὗραν, Lk. viii. 35 Tr WH; Acts v. 10 Tr (in Sept. often εὕροσαν) ; Pass., pres. εὑρίσκομαι ; impf. 3 pers. sing. εὑρίσκετο, Heb. xi. 5 RG, ηὑρίσκετο 1, Τ Tr WH, (cf. Bleek and Delitzsch ad loe. [Veitch u. 5.7); 1 aor. εὑρέθην ; fut. εὑρεθήσομαι ; 2 aor. mid. εὑρόμην and later εὑράμην (Heb.…
Read the full entry →εὑρίσκω. P Hib I. 485 (B.c. 255) οὐ γὰρ εὑρίσκω ἐν τοῖς βιβλίοις, “for I cannot find the entry in the books” (Edd.), P Tebt I. 58° (B.c. 111) εὑρήκαμεν δὲ τὸν ἐπιδεδωκότα τὸ ὑπόμνηίμα), P Oxy IIT. 53218 (ii/A.D.) καὶ γὰρ ἐν Iladpe τότε σε εὗρον, P Iand 81 (ii/A.D.) ἐὰν τὸ χυτρί]ον εὕρωι (for form cf. Mayser Gr. p. 134 f.), διαπέμψ[ομαι διὰ το]ῦ ὀνολάτου dpep(pve[s: cf. for the passive P Rein 111} (B.c. 111) διὰ τὸ τοῦτον ἐκπεπτωκέναι Kal μὴ εὑρίσκεσθαι, ‘because this man has left the country and is not to be found,” P Oxy IV. 743% (B.C. 2) καὶ εὑρέθη μήτε εἰληφὼς μήτε δεδωκώ(ς), “it was discovered that he had neither received nor paid anything,” and P Giss I. 47* (Hadrian) λείαν ἄξια εὑρῆσθαι. For a weaker sense, as in Mt 2737 a/., see P Tebt II. 3305 (ii/A.D.) παραγενομένου εἰς τὴν κώμην εὗρον τὴν οἰκίαν μου σεσυλημένην, P Gen I. 54%! (iv/A.D.) ἀπελθόντων ἡμῶν ἐκεῖσαι εὑρήκαμεν τὸν…
Read the full entry →εὑρίσκω (ehuriskō) — to find/meet.
εὑρίσκω,
imperfect ηὕρισκον or εὕρ- [Refs 5th c.BC+]: future εὑρήσω [Refs 5th c.BC+]: aorist 2 εὗρον [Refs 8th c.BC+]; 3rd.pers. plural εὕροσαν [LXX+1st c.AD+]; Epic dialect infinitive εὑρέμεναι [Refs 8th c.BC+]: later aorist 1 εὕρησα [Refs 4th c.AD+]; εὗρα variant in [NT+2nd c.AD+]: perfect εὕρηκα [Refs 5th c.BC+], perfect imperative 2nd pers. singular εὕρηκε [Refs 4th c.BC+]:—middle, future εὑρήσομαι [Refs 5th c.BC+]: aorist 2 εὑρόμην [Refs 8th c.BC+]: aorist 1 εὑράμην [NT+8th c.BC+]:—passive, future εὑρεθήσομαι [Refs 5th c.BC+]: aorist 1 ηὑρέθην or εὑρέθην [Refs 5th c.BC+], etc.: perfect ηὕρημαι or εὕρ- [Refs 8th c.BC+] has only aorist active and middle, except ἔθ᾽ εὑρίσκω (variant{ἐφευρίσκω}) [Refs 8th c.BC+]: the augment is seldom found in Papyri, ηὕρισκεν [Refs 3rd c.BC+]; never in those of [Refs 4th c.BC+]:—find, εὗρεν δ᾽…
Read the full entry →εὑρίσκω
heurisko
heuro hyoo'-ro, which
(together with another cognate form)
heureo hyoo-reh'-o is used for it in all the tenses
except the present and imperfect
to find (literally or figuratively):--find, get, obtain, perceive,
see.
εὑρίσκω
v.
I find
εὑρίσκω heuriskō 176x
to find, to meet with; Mt. 18:28; 20:6; to find out, to detect, discover, Lk. 23:2, 4, 14; to acquire, obtain, win, gain, Lk. 1:30; 9:12; to find mentally, to comprehend, recognize, Acts 17:27; Rom. 7:21; to find by experience, observe, gather, Rom. 7:18; to devise as feasible, Lk. 5:19; 19:48
εὑρίσκω to find, Hom., etc.:—c. part. to find that, Hdt.; and in Pass., ἢν εὑρεθῆις δίκαιος ὤν Soph.
c. inf., εὕρισκε πρῆγμά οἱ εἶναι found that the thing for him was, Hdt.
to find out, discover, Hom., etc.; cf. εὕρημα II:—so in Mid. to find out for oneself, Od.
to devise, invent, Aesch., etc.:—Mid., τὰ δ᾽ ἔργα τοὺς λόγους εὑρίσκεται deeds make themselves words, i. e. speak for themselves, Soph.
to find, get, gain, procure, Pind., Soph., etc.:—Mid. to get for oneself, bring on oneself, κακὸν εὕρετο Od.; αὐτὸς εὑρόμην πόνους Aesch.
of merchandise, to find a purchaser, to fetch, earn, πολλὸν χρυσίον εὑροῦσα having fetched a large sum, Hdt.; ἀποδίδοται τοῦ εὑρόντος sells for what it will fetch, Xen.
Verb-APN — Verb · aorist · passive · infinitiveaorist passive infinitive — a completed action, viewed as a whole.
V-APN Part of Speech: Verb Tense: Aorist Voice: Passive Mood: iNfinitive TVM equivalent: G5683
177 occurrences in the New Testament, rendered 56 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 176 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 253 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.
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον εἰς τὴν ἔρημον καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύγανον τὸ λεγόμενον ῥαχήλ, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες: οὕτω μόνης τῆς ῥαχοῦς οἱ καρποὶ γλυκεῖς εἰσιν.
r … Ζήνωνι χαίρειν. περὶ ὧν μοι ἐνετείλω περί τε τοῦ γαυνάκου καὶ οὐχ εὑρήκαμεν, οὐδὲ γνάφαλλα ὡσαύτως. χαλκοῦς οὔ φησι ὁ δεῖνα λαβεῖν εἰς τὸ φόρετρον τοῦ ὀρόβου.
καθότι ἔγραψας, ἀπεστάλκαμεν κομίζοντα Ζωίλον ἐρίφους δεδαρμένους β, ὄρτυγας λδ, περιστεριδεῖς δὲ οὐκ ἠδυνάσθημεν εὑρεῖν παρευρέσει ἡιτινιοῦν. περὶ τῶν σχαδόνων εἴπαμεν Νέστωι. ἀπέσταλκεν οὖν τῆι κϛ, ὡς αὐτὸς ἔφη.
r Δημοκράτης Ζήνωνι χαίρειν. τὰ σκήνεια τῆς σκηνῆς εὕρηκα βεβρωμένα, ἑωράκην δὲ ἐν τοῖς Δημέου καὶ παρʼ Ἑλένωι ἰτέινα ὀρθὰ καὶ ἐπιτήδεια. καλῶς
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 εἰρήνη (i.e., *eirene*) means 'peace' and is derived from a verb meaning 'to join.' It encompasses various aspects of peace, including public tranquility, harmony between individuals, and spiritual peace, often associated with the blessings of Christ's kingdom. The New Testament uses it in contexts of both personal and communal peace, as well as in salutations.
εἰρήνη, -ns, 9, (apparently fr. εἴρω to join; [al. fr. εἴρω i.q-Aéyo; Etym. Magn. 303, 41; Vaniéek p. 892; Lob. Path. Proleg. p. 194; Benfey, Wurzellex. ii. p. 7]), Sept. chiefly for Dw; [fr. Hom. down]; peace, i. e. l. a state of national tranquillity ; exemption from the rage and havoc of war: Rey. vi. 4; πολλὴ εἰρήνη, Acts xxiv. 2 (3) ; τὰ [WH txt. om. τά] πρὸς εἰρήνην, things that look towards peace, as an armistice, conditions for the restoration of peace, Lk. xiv. 32; αἰτεῖσθαι εἰρήνην, Acts xii. 20; ἔχειν εἰρήνην, of the church free from persecutions, Acts TS (ols 2. peace between individuals, i. e. harmony, concord: Mt. x. 34; Lk. xii. 51; Acts vii. 26; Ro. xiv. 17; 1 Co. vii. 15; Gal. v.22; Eph.ii.17; iv.3; i.q. the author of peace, Eph. ii. 14 [ef. B. 125 (109)]; ἐν εἰρήνῃ, where harmony prevails, in a peaceful mind, Jas. iii. 18 ; ὁδὸς εἰρήνης, way leading to peace, a course…
Read the full entry →εἰρήνη. P Strass I. 58 (A.D. 262) ἀνάξια [τ]ῆς ὑπὸ σοῦ πᾶσιν ἡμῖν πρυτανευομένης εἰρή[ν]ης ὁ πρεσβύτης παθών, P Goodsp Cairo 15 (A.D. 362) τὰ τετολμημένα εἰς ἐμὲ ἐν τοιαύτῃ πρ[υ]Ἱτα[ν]ευομένῃ εἰρήνῃ τοῦ δεσπότου [ἡ]μῶν βασιλέως Φλαονίου ᾿Ιουλιανοῦ αἰωνίου ᾿Α [γο]ύστου, ‘* the things perpetrated against me in the tranquillity enjoyed under our lord king Flavius Julianus, eternal Augustus” (Ed.). P Oxy I. 645 (iii/iv A.D.) shows an order for arrest addressed ἐπιστάτῃ > Ζ εἰρηνικὸς εἰρήνης κώμης Τήεως : cf. 16. XII. 15079 (111,4.0.),ὄ 26. 1.559 (A.D. 341) ἐπόπτῃ εἰρήνης ᾿Οξυρυγχίτου, and Preisigke 4636 (iii/A.p.) a list of police officials including εἰρηνοφύλακες. P Oxy I. 41” (iii/iv a.p.) εἰρήνη πόλεως (voc.), addressed to a strategus, is worth quoting in connexion with Eph 2*. From Christian sources we may quote Ramsay C. and δ. ii, p. 720 No. 655 (prob. iii/A.D.) εἰρήν[η] πάσῃ τῇ…
Read the full entry →εἰρήνη (eirēnē) — peace.
εἰρήν-η
(see. below), ἡ, peace, [Refs 8th c.BC+]; ἐπ᾽ εἰρήνης in time of peace, [Refs 8th c.BC+]; εἰ. τἀκεῖθεν τέκνοις on that side they have peace, have naught to fear, [Refs 5th c.BC+]; εἰ. γίγνεται peace is made, [Refs 5th c.BC+]: hence later, a peace, treaty of peace, ἡ βασιλέως εἰ. [Refs]; εἰ. ποιεῖν 'Αρμενίοις καὶ Χαλδαίοις make peace between.., [Refs 5th c.BC+]; εἰ. κατεργάζεσθαι, πράττειν, [Refs 5th c.BC+]; εἰρήνην δέχεσθαι to accept it,[Refs 5th c.BC+]; εἰ. ἄγειν keep peace, be at peace, [Refs 5th c.BC+]; εἰ. ἄγειν (variant{ἔχειν}) enjoy peace, [Refs 5th c.BC+]; λύειν break it, [Refs 4th c.BC+]; πολλὴ εἰ. τινὸς γίγνεται profound peace, [Refs 5th c.BC+]; ἐν εἰρήνῃ λέγειν, τὸν βίον διάγειν, [Refs]; πόλεμον εἰρήνης χάριν [αἱρεῖσθαι] [Refs 4th c.BC+]; εἰρήνης ἄρξας, ={εἰρηναρχήσας}…
Read the full entry →εἰρήνη
eirene
probably from a primary verb eiro (to join); peace (literally or
figuratively); by implication, prosperity:--one, peace, quietness,
rest, + set at one again.
εἰρήνη, ης, ἡ
n.f.
peace, peace of mind
εἰρήνη eirēnē 92x
peace, Lk. 14:32; Acts 12:20; tranquillity, Lk. 11:21; Jn. 16:33; 1 Thess. 5:3; concord, unity, love of peace, Mt. 10:34; Lk. 12:51; meton. the author of peace, Eph. 2:14; from the Hebrew every kind of blessing and good, Lk. 1:79; 2:14, 29; meton. a salutation expressive of good wishes, a benediction, blessing, Mt. 10:13
εἰρήνη εἰρήνη, ἡ, peace, time of peace, Hom., etc.; ἐπ᾽ εἰρήνης in peace, Il.; εἰρ. γίγνεται peace is made, Hdt.; εἰρήνην ποιεῖν or ποιεῖσθαι to make a peace; εἰρ. ἄγειν to keep peace, Ar.; λύειν to break it, Dem.
deriv. uncertain
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
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
92 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 92 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 103 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
Ἅβραμος δὲ τοὺς τῶν Σοδομιτῶν σώσας αἰχμαλώτους, οἳ ληφθέντες ἔφθησαν ὑπὸ τῶν Ἀσσυρίων, καὶ τὸν συγγενῆ Λῶτον ἀνέζευξεν μετὰ εἰρήνης.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
κατὰ τὴν στρατηγίαν τῆς αὐτῆς μερίδος παρὰ Κρονίωνος τοῦ Χεῶτος ἀπὸ Τεβτύνεως. ἐμισθωσάμην παρὰ Εἰρήνης Ἡρακλείδου περὶ κώμην Κερκῆσιν κλήρου ἀρούρας δέκα δύο ἥμισυ καὶ κταμίων ἀρούρας ιβ 𐅵·
Ἀσκληπιάδηι Ἀσκληπιάδου μητρὸς Εἰρήνης Ἡρακλείδου παρὰ Ἁρπαήσεως τοῦ Κρονίωνος καὶ Σασώπεως ἑτέρου Κρονίωνος, ἀμφοτέρων ἀπὸ κώμης Τεβτύνεως, Περσῶν
Ῥουβρίᾳ Σουπερσίλλῃ τῇ καὶ Εἰρήνῃ κληρονόμῳ Ἀντωνίου Πρόκλου νομάρχῃ Ἀρσινοείτου παρά … ς Διδύμου τοῦ Διδύμου Σωσικοσμίου τοῦ καὶ