2 Thessalonians 1:9 — Word Study
N1904οἵτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
BSAwhohostis, hētis [the] penaltydikē [condemnation, judgment] will suffertinō△▸ [be punished with, experience the consequence of] of destructionolethros [ruin, perdition] eternalaiōnios [lasting forever, age-during] away fromapo [away from, shut out] [the] presenceprosōpon [face, countenance] of theho Lordkurios [God, Master] andkai fromapo theho glorydoxa [honor, praise] of theho powerischus [strength, power] of Him,autos
| Greek | English | Parsing |
|---|---|---|
| οἵτινες | who | Relative pronoun, nominative, plural |
| δίκην | [the] penalty | Noun, accusative, singular |
| τίσουσιν, | will suffer | Verb, future, active |
| ὄλεθρον | of destruction | Noun, accusative, singular |
| αἰώνιον | eternal | Adjective, accusative, singular |
| ἀπὸ | away from | Preposition |
| προσώπου | [the] presence | Noun, genitive, singular |
| τοῦ | of the | Article, genitive, singular |
| κυρίου | Lord | Noun, genitive, singular |
| καὶ | and | Conjunction |
| ἀπὸ | from | Preposition |
| τῆς | the | Article, genitive, singular |
| δόξης | glory | Noun, genitive, singular |
| τῆς | of the | Article, genitive, singular |
| ἰσχύος | power | Noun, genitive, singular |
| αὐτοῦ, | of Him, | Personal pronoun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They will suffer the penalty of eternal destruction, separated from the presence of the Lord and the glory of His might, |
| KJV | Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; |
| ASV | who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, |
| YLT | who shall suffer justice — destruction age-during — from the face of the Lord, and from the glory of his strength, |
| WEB | who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might, |
| BBE | Whose reward will be eternal destruction from the face of the Lord and from the glory of his strength, |
Where they part company is δίκην — see How Translations Differ.
The sentence is structured around a main clause with two prepositional phrases detailing the nature of separation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὅστις
verbτίνω
The sentence as the grammar sees it Open the tree ›
1 of 16 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 Thessalonians 1:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Judgment and Justicegenerated
2 Thessalonians 1:9 addresses the fate of those who do not know God and do not obey the gospel. Paul emphasizes that they will face eternal destruction, highlighting the seriousness of rejecting God's authority. This passage serves as a warning to the Thessalonian believers, encouraging them to remain steadfast in their faith amidst persecution and trials. The surrounding verses discuss God's retribution and the hope of glory for those who believe.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 33:14 | The sinners in Zion are afraid; trembling grips the ungodly: “Who of us can dwell with a consuming fire? Who of us can dwell with everlasting flames?” |
| 2 | Isaiah 66:24 | “As they go forth, they will see the corpses of the men who have rebelled against Me; for their worm will never die, their fire will never be quenched, and they will be a horror to all mankind.” |
| 3 | Daniel 12:2 | And many who sleep in the dust of the earth will awake, some to everlasting life, but others to shame and everlasting contempt. |
| 4 | Matthew 25:41–46 | Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels. |
| 5 | Matthew 26:24 | The Son of Man will go just as it is written about Him, but woe to that man by whom He is betrayed. It would be better for him if he had not been born.” |
The Treasury of Scripture Knowledge — 34 references, hung on the phrase they belong to
The Key Word — ὄλεθρος, olethrosgenerated
The Greek word ὄλεθρος (i.e., *olethros*) means destruction or ruin. It conveys a sense of severe loss, often associated with punishment. In this context, it refers to the ultimate consequence of rejecting God — eternal destruction.
This term is used in various contexts in the New Testament, emphasizing the seriousness of spiritual consequences. It appears in passages such as 1 Corinthians 5:5 and 2 Thessalonians 1:9, where it underscores the gravity of divine judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses destruction, which is also found in the KJV, ASV, and several others. This choice aligns with the meaning of ὄλεθρος.
Some translations, like the GNV, prefer the term perdition, which carries a similar connotation but emphasizes the loss of salvation or spiritual state.
Sentence Structuregenerated
The main verb in the verse is τίσουσιν, they will suffer, which governs the entire clause. The structure includes a noun phrase describing the penalty, followed by a prepositional phrase indicating separation from the Lord's presence.
The phrase ἀπὸ προσώπου τοῦ κυρίου is a genitive construction that specifies the source of separation, emphasizing the gravity of being cut off from God.
Septuagint Backgroundgenerated
δίκη — penalty — appears in the Septuagint, often associated with justice and punishment. It reflects the concept of divine retribution found in the Old Testament, as seen in various contexts.
The term ὄλεθρος also has roots in the Septuagint, where it translates Hebrew words for destruction, reinforcing the continuity of this theme from the Old Testament to the New Testament.
In plain words — the whole versegenerated
2 Thessalonians 1:9 warns that those who do not know God will face eternal destruction, separated from His presence and glory. This emphasizes the serious consequences of rejecting God's authority.
Frequently Asked Questionsgenerated
Eternal destruction refers to a permanent state of separation from God, indicating a complete loss of spiritual life and connection with the divine.
Being separated from God's presence signifies the ultimate consequence of sin, where one is cut off from the source of life, hope, and love.
This verse illustrates God's justice by showing that those who reject Him will face the rightful consequences of their choices.
Believers are reminded of the importance of faithfulness and obedience to the gospel, as well as the seriousness of the eternal implications of their choices.
Reflection Questionsgenerated
- How does the concept of eternal destruction challenge my understanding of God's justice?
- What steps can I take to ensure I remain faithful to the gospel in my daily life?
- In what ways can I share the seriousness of this message with others?
- How does knowing the consequences of rejecting God motivate me to deepen my relationship with Him?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to discuss the nature of divine judgment and the consequences for those who reject God.
So says the apostle, in like manner, in the Epistle to the Thessalonians: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;Early Church Fathers on 2 Thessalonians 1 →
"Who shall suffer punishment, even eternal destruction from the face of the Lord, and from the glory of His might, when He shall come to be glorified in His Saints, and to be marveled at in all them that believed." There are many men,Early Church Fathers on 2 Thessalonians 1 →
But where, I ask, will be the location of hell? Somewhere, I think, far removed from this world. For as the prisons and the mines are at a great distance from royal residences, so will hell be located far from this world.Early Church Fathers on 2 Thessalonians 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Thessalonians 1:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho shall be punished with everlasting destruction,.... With destruction both of soul and body, though not with the annihilation of either; their gnawing worm of conscience will never die, and the
Read John Gill on 2 Thessalonians 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; Who , [ hoitines (G3748)] - 'persons who,' etc. Everlasting , [ aioonion (G166)].
Read Robert Jamieson on 2 Thessalonians 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is the vengeance before spoken of; it is here called destruction, not an annihilation, and cessation of being, but of all well-being: and elsewhere called death, , and the second death, , which imports also not all ceasing of life, but all comfort of life. And it is not the body alone, nor the soul alone, but their persons, who, & c.; and as fire is a great destroyer, so Christ’ s coming in flaming fire brings their destruction. And this destruction is everlasting: the fire that destroys them is never quenched, ,44. As the fire of the altar, which was a fire of mercy, was not to go out, so the fire of Tophet burns for ever, , which is the fire of justice; and God living for ever, and…
Read Matthew Poole on 2 Thessalonians 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; Ver. 9. Who shall be punished] Here is the pain of sense, of eternity, of extremity. From the presence] Here is the pain of loss, which is of the two the greater. And from the glory of his power] God will set himself to inflict upon the damned such a measure of misery as his power can extend unto.
Read John Trapp on 2 Thessalonians 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Punished with everlasting destruction specifies the “vengeance” to be taken. But the word “destruction” does not stand absolutely and alone as a synonym for “annihilation.” This passage, in itself, gives us no reason to suppose that the lost will be “destroyed” in the ordinary sense of the word. They are to be “destroyed from the presence of the Lord, and from the glory of His power”—i.e., cut off from it for ever. The “presence”—or, more literally here, ”the face—of the Lord,” as well as “the glory of His power,” is a metaphor from the courts of Oriental kings, where only honoured courtiers are admitted to spend their time in the immediate and familiar presence of the sovereign.…
Read Charles John Ellicott on 2 Thessalonians 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Who shall be punished] What this everlasting destruction consists in we cannot tell. It is not annihilation, for their being continues; and as the destruction is everlasting, it is an eternal continuance and presence of substantial evil, and absence of all good; for a part of this punishment consists in being banished from the presence of the Lord-excluded from his approbation, for ever; so that the light of his countenance can be no more enjoyed, as there will be an eternal impossibility of ever being reconciled to him. The glory of his power] Never to see the face of God throughout eternity is a heart-rending, soul-appalling thought; and to be banished from the glory of his…
Read AdamClarke on 2 Thessalonians 1 →CambridgeThe Cambridge Bible for Schools and Colleges9. who shall be punished with everlasting destruction] Rather, men who will pay the penalty of eternal destruction. In these awful words the Apostle describes the retribution designed for godless men and rejecters of the Gospel. His word for “penalty” (diké, the root of the words righteous and righteousness in Greek) brings to a climax the idea of justice developed in 2 Thessalonians 1:5-8; see note on “vengeance.” But the clause while defining, qualifies the foregoing; for “who” is equal to such as, who with all like them. The threatening applies to the impious and malignant opposers who were seeking to crush the infant Church. Their sin corresponded to that which our Lord denounced as the…
Read Cambridge on 2 Thessalonians 1 →Albert Barnes1798–1870Barnes' Notes on the BibleWho shall be punished with everlasting destruction; - see the notes on Matthew 25:41, Matthew 25:46.
Read Albert Barnes on 2 Thessalonians 1 →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
They will suffer the penalty of eternal destruction, separated from the presence of the Lord and the glory of His might,
who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might,
They will suffer the penalty of eternal destruction, separated from the presence of the Lord and the glory of His might,
They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength,
Tyndale line
Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might,
who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might,
Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
Which shall be punished with euerlasting perdition, from the presence of the Lord, and from the glory of his power,
Strictly literal
who shall pay the penalty [of] everlasting destruction from [the] presence of the Lord, and from the glory of his might,
who shall suffer justice — destruction age-during — from the face of the Lord, and from the glory of his strength,
who will suffer justice—continuous destruction—from the face of the LORD, and from the glory of His strength,
They will be punished with eternal destruction away from the presence of the Lord and from the glory of his power.
From the Latin
Who shall suffer eternal punishment in destruction, from the face of the Lord, and from the glory of his power:
Simplified
They will rightly experience the consequence of eternal loss, separated from the presence of the Lord and his glorious power,
Whose reward will be eternal destruction from the face of the Lord and from the glory of his strength,
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.
qui pnas dabunt in interitu æternas a facie Domini, et a gloria virtutis ejus :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܕܗܢܘܢ ܒܕܝܢܐ ܢܬܦܪܥܘܢ ܐܒܕܢܐ ܕܠܥܠܡ ܡܢ ܦܪܨܘܦܗ ܕܡܪܢ ܘܡܢ ܫܘܒܚܐ ܕܚܝܠܗ
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.
οἵτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
The standard critical text of the New Testament.
οἵτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
The previous edition, still widely cited.
οἵτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
The Society of Biblical Literature edition, freely licensed.
οἵτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
The edition that turned scholarship toward the earliest manuscripts.
οἵτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
An independent critical text built from the oldest witnesses then known.
οἵτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
A recent critical edition following documentary evidence closely.
οἵτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
The reading of the majority of surviving manuscripts.
οἵτινες δίκην τίσουσιν, ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
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 Thessalonians 1:9
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ὅστις (i.e., *hostis*) is a relative pronoun meaning 'whoever' or 'whosoever.' It is used in the New Testament primarily in general statements and relative sentences, often indicating an indefinite person or thing. The word is built from the components for 'who' and 'any.' Notably, there is some distinction in usage between ὅστις and its simpler form ὅς, particularly in the writings of Paul compared to Luke.
ὅστις, ἥτις, ὅ τι (also written ὅ, τι and ὅτι; v. LS, s.v.; WH, § 411; Tdf., Pr., 111), in NT scarcely ever except in nom. (M, Pr., 91), the only instance of the oblique cases being found in ἕως ὅτου (v.s. ἕως), relative of indef. reference (related to simple ὅς as Lat. quisquis to qui),
whoever, anyone who;
of an indef. person or thing: in general statements, Mt 5:39, 41 13:12, and freq., Lk 14:27, Ga 5:4, al.; in relative sentences, Mt 7:26, Lk 15:7, Phl 3:7, al.; πᾶς ὅ., c. indic., Mt 7:24 10:32; ὅ ἄν (ἐάν), c. subjc.,
ὅστις, ἥτις, ὅ,τι (separated by a hypodiastole [comma], to distinguish it from ὅτε; but L T Tr write 6 τι, without a hypodiastole [ef. Td. Proleg. p. 111], leaving a little space between 6 and τι; [WH ὅτι]; cf. W. 46 (45 sq.); [Lipsius, Gramm. Untersuch. p. 118 sq.; WH. Intr. § 4117), gen. οὕτινος (but of the oblique cases only the acc. neut. ὅ,τι and the gen. ὅτου, in the phrase ἕως ὅτου, are found in the N. T.), [fr. Hom. down], comp. of és and tis, hence prop. any one who; i.e. 1. whoever, every one who: ὅστις simply, in the sing. chiefly at the beginning of a sentence in general propositions, esp. in Matt. ; w. an indic. pres., Mt. xiii. 12 (twice); Mk. viii. 34 (where L Tr WH εἴ τις); Lk. xiv. 27; neut. Mt. xviii. 28 Rec.; w. a fut., Mt. v. 39 [RG Trmrg.], 41; xxiii. 12, ete.; Jas. ii. 10 RG; plur. οἵτινες, whosoever (all those who): w. indic. pres., Mk. iv. 20; Lk. viii. 15; Gal.…
Read the full entry →ὅστις. The classical distinction between ὅστις and ὅς which in the NT is maintained on the whole in Paul, but not in Luke (nor in the LXX, Thackeray ΟἿ". i. p. 192), has worn very thin in the papyri. Thus with Mt 2753 a/. we may compare i P Oxy I. 1104 (an invitation to dinner—ii/a.D.) αὔριον, ἥτις
ὅστις (hostis, hētis) — who/which.
ὅστις, ἥτις, ὅ τι
(sometimes written ὅ, τι to distinct it from ὅτι, that): [Refs 8th c.BC+] has also the masculine collateral form ὅτις [Refs 8th c.BC+] and Ionic dialect and [Refs 4th c.AD+] and the neuter ὅττι [Refs 8th c.BC+]—In some forms only the second part is inflected, i.e. genitive ὅτου [Refs 5th c.BC+], Epic dialect ὅττεο [Refs 8th c.BC+][same place], contraction ὅττευ [Refs 8th c.BC+]; perhaps also in Ionic dialect, [Refs 5th c.BC+]; Epic dialect ὅτεῳ [Refs 8th c.BC+], and as disyllable, [Refs 8th c.BC+]; Epic dialect accusative ὅτινα [Refs 8th c.BC+]; Delph. dative ὅτινι [Refs 3rd c.BC+]; neuter ὅτινα [Refs 8th c.BC+], Attic dialect ὅτων [Refs 8th c.BC+], Attic dialect ὅτοισι [Refs 8th c.BC+], Aeolic dialect ὄττινας [Refs 7th c.BC+]: of the forms with double inflexion [Refs 8th c.BC+]; ᾧτινι first in [Refs 8th c.BC+]…
Read the full entry →ὅστις
hostis
hetis hay'-tis, and the neuter
ho,ti hot'-ee
from 3739 and 5100; which some, i.e. any that; also (definite) which
same:--X and (they), (such) as, (they) that, in that they,
what(-soever), whereas ye, (they) which, who(-soever). Compare 3754.
see GREEK for 3739
see GREEK for 5100
see GREEK for 3754
ὅστις, ἥτις, ὅτι
Rel.pr.
whosoever, whichsoever, whatsoever
ὅστις any one who, anything which, i. e. whosoever, whichsoever, differing from ὅς, as Lat. quisquis, from qui, Hom., etc.; ὅντινα κιχείη whomsoever he caught, Il.; ὅτις κ ἐπίορκον ὀμόσσῃ whoso forswears himself, id. Il., etc.: —ἔστιν ὅστις, Lat. est qui, often with a negat., οὐκ ἔστιν ὅτῳ μείζονα μοῖραν νείμαιμ᾽ there is no one to whom I would give more, Aesch., etc.: —οὐδὲν ὅ τι οὐ everything, Hdt.
hardly different from ὅς, who, βωμόν, ὅστις νῦν ἔξω τῆς πόλεώς ἐστι the altar, which . . , Thuc.
in indirect questions, ξεῖνος ὅδ᾽, οὐκ οἶδ᾽ ὅστις Od.:—in dialogue, when the person questioned repeats the question asked by τίς, as οὗτος τί ποιεῖς; Answ. ὅ τι ποιῶ; [you ask] what I'm doing?…
Read the full entry →Rel-NPM — Relative pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
R-NPM Part of Speech: Relative pronoun Case: Nominative Number: Plural Gender: Masculine
145 occurrences in the New Testament, rendered 13 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 140 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.
εἰ γοῦν οἱ ἀπὸ μονάδος ἄχρι τετράδος ἑξῆς συντεθεῖεν ἀριθμοί, δεκάδα γεννήσουσιν, ἥτις ὅρος τῆς ἀπειρίας τῶν ἀριθμῶν ἐστι, περὶ ὃν ὡς καμπτῆρα εἱλοῦνται καὶ ἀνακάμπτουσι.
εἰσὶ δʼ οἵτινες ἐβιάσθησαν ὑπʼ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν·
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
τοὺς τόκους ἃ ὤφειλεν ἡ Θαῆσις τῇ τῶν δύο Ἡρακλείδου καὶ Ἀπίας ἀδελφῆι Ἡρωδιαίνῃ ἥτις ἀπῄτησεν κατὰ ἀσφάλειαν τετελειωμένην διὰ τοῦ ἐν Θεογονίδι γραφείου τῶι ὀγδόωι ἔτει Τραιανοῦ Καίσαρος
ἐτῶν λ οὐλὴ γόνατι ἀριστερῷ … ονους με … συνῆρσθαι τὴν προς ἀλλήλους συνβίωσιν ἥτις αὐτοῖς συνειστήκει ἀπὸ συνγραφῆς ὁμολογίας τετελειωμένης διὰ τοῦ ἐν Τεπτύνει γραφείου ἐν τοῖς ἔμπροσθεν
Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς τύχην ἐργάσεσθαι ἐν τῷ προκιμένῳ δρυμῷ ἀπὸ τῆς ὑπογεγραμμένης ἡμέρας, ἥτις ἐστὶν ἡ πέμπτη τοῦ ἐνεστῶτος μηνὸς Φαρμοῦθι καὶ παραστήσειν τὸν μὲν Ζεναμοῦνιν τὰ ἑαυτοῦ
The Greek word δίκη (dike) encompasses concepts of justice, custom, and judicial proceedings. It refers to both the process of law and its outcomes, such as punishment or judgment. In the New Testament, it is used to denote judicial punishment (2 Thessalonians 1:9; Jude 7) and is personified as the goddess of justice (Acts 28:4).
δίκη, -ης, 7, [allied with δείκνυμι, Curtius § 14], fr. Hom. down; 1. custom, usage, [ef. Schmidt ch. 18, 4 cf.3]. 2. right, justice. 3. asuitatlaw. 4.4 judicial hearing, judicial decision, esp. a sentence of condemnation; so in Acts xxv. 15 [L T Tr WH καταδίκην]. 5. execution of the sentence, punishment, (Sap. xviii. 11; 2 Mace. viii. 11): δίκην ὑπέχειν, Jude 7; δίκην τίνειν (Soph. El. 298; Aj. 113; Eur. Or. 7), to suffer punishment, 2 Th. i. 9. 6. the goddess Justice, avenging justice: Acts xxviii. 4, as in Grk. writ. often fr. Hes. theog. 902 on; (of the avenging justice of God, personified, Sap. i. 8, ete.; ef. Grimm ad loc. and Com. on 4 Mace. p. 318, [he cites 4 Mace. iv. 13, 21}; viii. 13, 21; ix. 9; xi. 3; xii. 12; xviii. 22; Philo adv. Flacc. ὃ 18; Euseb. h. e. 2, 6, 8]).
δίκη. This word in Homer may = ‘‘ custom,” ‘‘ usage” : hence “right” as established usage, extended further to a ‘ process of law” or ‘‘judicial hearing,” e.g. P Hib I. 3074 (B.c. 300-271) ἢ δίκη σοι ἀναγραφήσετ[α]ι: ἐν [τῶι ἐν “Hpjakdéous πόλει δικαστηρίωι, “the case will be drawn up against you in the court at Heracleopolis” (Edd.), P Rein 152! (B.c. 109) ἄνευ δίκης kal κρίσεως καὶ πάσης εὑρεσιλογίας, “sans procés, contestation ni chicane d’aucune sorte” (Ed.), similarly P Lond 295 (A.p. 124) (ΞΞ 11. p. 206), P Oxy ΠῚ. 4868 (A.D. 131) τὴν μὲν μητέρα μου συνέβη ἀποθανεῖν] mpd τῆς δίκης, ‘‘ it happened that my mother died before the trial” (Eedd.), etc. rom this it isa natural transition to the result or the lawsuit, “ execution of a sentence,” “ penalty,” as P Fay 2174 (A.D. 134) ὅπ]ως τῆς ἀποθίας (= ἀπειθ.) ἐκῖνοι τὴν προσήκουσαν δίκηϊν ὑἸπύόσχωσι, ‘in order that they may pay the…
Read the full entry →δίκη (dikē) — condemnation.
δίκη [ῐ], ἡ,
custom, usage, αὕτη δ. ἐστὶ βροτῶν this is the way of mortals, [Refs 8th c.BC+]; ἡ γὰρ δ., ὁππότε.. this is always the way, when.., [Refs 2nd c.AD+]; δίκαν ἐφέπειν τινός to imitate him, [Refs 5th c.BC+]; δ. ἐπέχειν τινός to be like.., [Refs 1st c.AD+]; normal course of nature, ἐκ τουτέων ὁ θάνατος οὐ γίνεται κατά γε δίκην, οὐδ᾽ ἢν γένηται [Refs 5th c.BC+]
2. adverbial in accusative δίκην, in the way of, after the manner of, with genitive, λύκοιο [Refs 5th c.BC+]; in later Prose, [Refs 5th c.BC+]
II. order, right, μή τι δίκης ἐπιδευές nothing short of what is fit, [Refs 8th c.BC+]; opposed to σχέτλια ἔργα, [Refs 8th c.BC+]; Truth, [Refs 5th c.BC+]
δίκη
dike
probably from 1166; right (as self-evident), i.e. justice (the
principle, a decision, or its execution):--judgment, punish,
vengeance.
see GREEK for 1166
δίκη, ης, ἡ
n.f.
justice, judicial hearing, punishment
δίκη dikē 3x
right, justice; in NT judicial punishment, vengeance, 2 Thess. 1:9; Jude 7; sentence of punishment, judgment, Acts 25:15; personified, the goddess of justice or vengeance, Nemesis, Paena, Acts 28:4
δίκη ndi^k h_hs fem custom, usage, αὕτη δίκη ἐστὶ βροτῶν this is the custom of mortals, Od.; ἡ γὰρ δίκη ἐστι γερόντων id. Od.:—acc. δίκην as adv., after the manner of, c. gen., δίκην ὕδατος Aesch., Plat.
right as dependent on custom, law, right, Hom., etc.
δίκη ἐστι, like δίκαιόν ἐστι, Aesch.: —δίκῃ duly, rightly, Il., Trag.; κατὰ δίκην Hdt.; μετὰ δίκης Plat.; πρὸς δίκης Soph.
a judgment, δίκην εἰπεῖν to give judgment, Il.: pl. righteous judgments, Hom.
after Hom., a lawsuit, properly, a private suit or action, opp. to γραφή (a public suit or indictment), Plat., etc.
the trial of the case, πρὸ δίκης Thuc.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
→ See JUDGMENTS
→ See PUNISHMENTS
→ See SIN, PUNISHMENT OF
→ See WICKED, PUNISHMENT OF
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
Counted over the 14 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.
οἷα γὰρ ἡνίοχος ἡνιῶν ἢ κυβερνήτης οἰάκων ἐνειλημμένος ἄγει ᾗ ἂν ἐθέλῃ κατὰ νόμον καὶ δίκην ἕκαστα μηδενὸς προσδεόμενος ἄλλου·
πατὴρ δὲ θυγατρὸς γενόμενος ὁ Λάμεχος Νοεμᾶς ὄνομα, ἐπεὶ τὰ θεῖα σαφῶς ἐξεπιστάμενος ἑώρα δίκην αὑτὸν ὑφέξοντα τῆς Κάιος ἀδελφοκτονίας μείζονα, τοῦτο ταῖς ἑαυτοῦ γυναιξὶν ἐποίησε φανερόν.
οὐαὶ τῷ λαμβάνονται: εἰ μὲν γὰρ χρείαν ἔχων λαμβάνει τις, ἀθῷος ἔσται: ὁ δὲ μὴ χρείαν ἔχων δώσει δίκην, ἱνατί ἔλαβε καὶ εἰς τί: ἐν συνοχῇ δὲ γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην.
τιμὴν πᾶσαν ἐκ πλήρους, καὶ βεβαιώσει τὸν Σαταβοῦν τῷ Στοτουῆτι πάσῃ βεβαιώσιν καθάπερ ἐκ δίκην. ὑπογραφεὺς τοῦ ὁμολογοῦντος Λαομέδων Πετεσούχου ὡς ἐτῶν τριάκοντα οὐλὴ ἀντικνημίῳ δεξιῷ. ἡ συνγραφὴ κυρία
μ … λλ … σμαι τὰ κατὰ τὴν ἀντίδικον τὴν παροῦσαν … νηκέναι δίκην ησα … , τῶι γὰρ γ ἔτει θεοῦ Τίτου καθαρὸν … αν … ου,
ποιήσασθαι περὶ τῶν μὴ προσιεμένων οἱ μὴ διδόντες ὅπως τῆς ἀπειθίας ἐκεῖνοι τὴν προσήκουσαν δίκην ὑπόσχωσι. ἔτους ιη Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ, Φαμενὼθ κϛ.
The Greek word τίνω (tino) means to pay, particularly in the context of penalties or debts. It is used in the New Testament to convey the idea of paying a penalty, as seen in 2 Thessalonians 1:9. The word has roots in classical literature, where it also encompasses meanings like recompense and atonement.
τίνω: fut. τίσω ; fr. Hom. down; fo pay, to recompense : δίκην, to pay penally, suffer punishment, 2 Th. i. 9 (Plat. Phaedo p. 81 d.; Theaet. p.177a.; Ael. ν. ἢ. 13,2; δίκας, id. 1, 24; θωήν, Hom. Od. 2, 193; ποινάς, Pind. Ol. 2, 106; ¢ypiav, Sept. Prov. xxvii. 12). [Comp.: ἀπο-τίνω.]
τίνω. In its only appearance in the NT, 2 Thess 1, τίνω is used as in classical writers (e.g. Soph. E/ectya 298) with δίκην = “pay the penalty.” For a similar phrase see P Fay 21%4f (A.D. 134) τὴν προσήκουσαν δίκηϊν ὑἸπόσχωσι, ‘‘ may pay the fitting penalty.” The verb occurs in BGU I. 2428 (time of Commodus) πλ]ηγαῖς πλίσταις pe [ἐτ]είσατο, and in the Christian P Hamb 1. 22° (iv/a.D.) τῖσον ἁπάντη . .. ἐχθροὺς ἡμετέρους, where the editor compares LXX Prov 201%), The proper name Τεισάμενος occurs in P Petr III. 112(/)?° (iii/B.c.). The subst. ἔκτισις, as in P Tebt 11. 384!" (A.D. 10), is merely the later spelling of ἔκτεισις, ““payment in full,’’ which has et in all early inscrr. and papyri (see LS? s.v.). Gr. i. p. 91. See also s.v, ἀποτίνω and Mayser GUS “ath ““who?” ‘*what?” (1) Exx. of this common interrog. pron. are—P Petr 11. 40a*4 (iii/B.c.) γράψατέ μοι, τί[ς παρ᾽ ὑ]μῖν τιμὴ…
Read the full entry →τίνω (tinō) — to pay.
τίνω,
[Refs 8th c.BC+], etc.: Ionic dialect imperfect τίνεσκον [Refs 3rd c.BC+]future τείσω (ἐκ-) [Refs 4th c.BC+] 3rd.pers. singular πείσει [Refs]aorist ἔτεισα (ἀπ-) [Refs 5th c.BC+] in Hellenistic and later Inscrr. and Papyrus, and in codices of all authors (future, [Refs 8th c.BC+]; aorist, [Refs 8th c.BC+]future and aorist of τίω, and only to be distinguished by the sense: perfect τέτεικα (ἀπο-) [Refs 3rd c.BC+]; participle τετεικώς [Refs 3rd c.BC+]:—middle, present first in [Refs 8th c.BC+]: future τείσομαι [Refs 8th c.BC+]: aorist ἐτεισάμην [Refs]:—passive, aorist ἐξ-ετείσθην [Refs 4th c.BC+]: perfect 3rd.pers. singular ἐκ-τέτεισται [Refs 5th c.BC+] in Epic dialect, also [Refs 6th c.BC+]; τῐνω in Trag., as [Refs 6th c.BC+]; also in some Epigrammatists, as [Refs 3rd…
Read the full entry →τίνω
tino
tio tee'-o (which is only used as an alternate in
certain tenses)
to pay a price, i.e. as a penalty:--be punished with.
τίνω
v.
I pay
τίνω tinō 1x
to pay; to pay a penalty, incur punishment, 2 Thess. 1:9*
τίνω with tenses formed from τίω Act. to pay a price by way of return, to pay a penalty (whereas τίω means to pay, honour), Hom., Soph., etc.:—also to pay a debt, acquit oneself of an obligation, τίσειν αἴσιμα πάντα Od.; τ. χάριν τινί to render one thanks, Aesch.; τ. ἰατροῖς μισθόν Xen.:—also to pay for, repay, εὐαγγέλιον Od.; τροφάς τινι Eur.:—with gen. of the thing for which one pays, τ. ἀμοιβὴν βοῶν τινί to pay compensation for the oxen, Od.; also, τ. πληγὴν ἀντὶ πληγῆς Aesch.:—but also with acc. of the thing for which one pays, the price being omitted, to pay or atone for a thing, τίνειν ὕβριν Hom.; τ. μητρὸς δίκας for thy mother, Eur.:—more rarely c. acc. pers., τίσεις γνωτὸν τὸν ἔπεφνες thou shalt make atonement for the son thou hast slain…
Read the full entry →Verb-FAI-3P — Verb · future · active · indicative · third person · pluralfuture active indicative — an action still to come.
V-FAI-3P Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Plural
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.
οἱ οὖν λαμβάνοντες ἀποδώσουσιν λόγον τῷ θεῷ, διατί ἔλαβον καὶ εἰς τί: οἱ μὲν γὰρ λαμβάνοντες θλιβόμενοι οὐ δικασθήσονται, οἱ δὲ ἐν ὑποκρίσει λαμβάνοντες τίσουσιν δίκην.
ἢ καὶ ἐξοικονομήσεις ὡς ἐὰν αἱρῇ μητρικῶν … τῆς Πλουτάρχου ὑπαρχόντων καὶ … … τινω … εὐδοκηκέναι ταῖς γεγενημέναις διαστολαῖς διὰ τὸ ἐκπεπεῖσθαι με ὑπὸ σοῦ τῆς Ταμάρωνος καὶ
The Greek word ὄλεθρος (i.e., *olethros*) means ruin, destruction, or death. It is derived from the verb meaning 'to destroy' and is used in various contexts, including as an imprecation or to describe a pest. In the New Testament, it appears in verses such as 1 Corinthians 5:5 and 2 Thessalonians 1:9, where it conveys a sense of severe loss or punishment.
ὀλέθριος, -ον
(also -α, -ον, as in Wi 18:15),
[in LXX : III Ki 21 (20):42 (חֵרָם), Wi 18:15*;]
destructive, deadly: δίκην, II Th 1:9, L, txt. (for ὄλεθρος, q.v.).†
ὄλεθρος, -ov, (ὄλλυμι to destroy [perh. (ὄλνυμι) allied to Lat. vulnus]), fr. Hom. down, ruin, destruction, death: 1 Th. v. 3; 1 Tim. vi. 9; εἰς ὄλεθρον τῆς σαρκός, for the destruction of the flesh, said of the external ills and troubles by which the lusts of the flesh are subdued and destroyed, 1 Co. v. 5 [see παραδίδωμι, 2]; i. q. the loss of a life of blessedness after death, future misery, αἰώνιος (as 4 Mace. x. 15): 2 Th. i. 9 [where Ltxt. ὀλέθριον, q- v.], ef. Sap. i. 12.
ὄλεθρος. For a somewhat weakened use of this strong word, which in Biblical usage implies ‘‘ ruin,” the loss of all that gives worth to existence (see Milligan ad 1 Thess 5°), cf. BGU IV. 1027 **¥i.1 (iv/a.p.) (as amended Crest. I. p. sor) ἐν ὁποίῳ κιντύνῳ καθεστήκατε, οἵου ὀλέθρου πιρασ[θ]ήσεσθαι οὐκ αὐτοὶ μόνοι, ἀλλὰ καὶ ὁϊλ]όκληρον ὑμῶν τὸ βουλευτήριον--ἃ representation of the great danger that was being incurred at Hermopolis by the withholding of their avnona from the soldiers for three years. Like Lat. pernzcizes (Ter. Ad. 188), ὄλεθρος is used as a comic hyperbole applied to a person (‘‘pest’’). For a new ex. see Menander Samza 133 χαμαιτύπη δ᾽ ἄνθρωπος, ὄλεθρος. The ordinary force of ὄλεθρος is seen in Sy// 463 (-Ξ 527)8? (c. B.C. 220) κακίστῳ ὀλέθρωι ἐξόλλυσθαι. For exx. of the adj. ὀλέθριος, which is read by Lachmann in 2 Thess 1°, see Cronert Mem. Herc. p.…
Read the full entry →ὄλεθρος (olethros) — destructive.
ὄλεθρ-ος, ὁ,
ruin, destruction, death, αἰπὺς ὄ. [Refs 8th c.BC+]; ὀλέθρου πείρατα, like{τέλος θανάτοιο}, the consummation of death, [Refs]; ὄ., opposed to γένεσις, [Refs 4th c.BC+]; οὐκ εἰς ὄλεθρο; as an imprecation, plague take thee! [Refs 5th c.BC+]; χρημάτων ὀλέθρῳ by destruction of property. [Refs 5th c.BC+]
II. that which causes destruction, pest, plague, [Refs 8th c.BC+]; contemptuously of persons, γεγονὼς κακῶς καὶ ἐὼν ὄ. [Refs 5th c.BC+]; ὄ. Μακεδών, of Philip, [Refs 4th c.BC+]; ὄ. γραμματεύς a pestilent scribe, of Aeschines, [Refs]; τὸν βάσκανον, τὸν δ᾽ ὄ. the cheat, the pest! [Refs 5th c.BC+]
III. seduction, Ἑλένης [Refs 5th c.BC+]
ὄλεθρος
olethros
from a primary ollumi (to destroy; a prolonged form); ruin, i.e.
death, punishment:--destruction.
ὄλεθρος, ου, ὁ
n.m.
ruin, doom, destruction
ὄλεθρος olethros 4x
perdition, destruction, 1 Cor. 5:5, 1 Thess. 5:3; 2 Thess. 1:9; 1 Tim. 6:9*
ὄλεθρος ὄλεθρος, ὁ, ὄλλυμι ruin, destruction, death, Hom., Trag., etc.; ὀλέθρου πείρατα, Like θανάτου τέλος, the consummation of death, Il.:— οὐκ εἰς ὄλεθρον; as an imprecation, ruin seize thee! Soph.:— χρημάτων ὀλέθρῳ by loss of money, Thuc.; ἐπ᾽ ὀλέθρῳ Plat.
like Lat. pernicies and pestis, that which causes destruction, a pest, plague, curse, Hes.; of persons, Hdt.; so Oedipus calls himself τὸν ὄλεθρον μέγαν Soph.; ὄλ. Μακεδών, of Philip, Dem., etc.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
4 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 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
Counted over the 12 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.
ἐᾷ μὲν γὰρ τὸν ὀλοθρεύοντα — ὄλεθρος δὲ ψυχῆς ἐστιν ἡ τροπή — εἰσελθεῖν εἰς τὴν ψυχήν, ἵνα τὸ ἴδιον ἐνδείξηται τοῦ γενητοῦ·
Ὁ δὴ τοίνυν θεὸς τὸν Ἄδαμον καὶ τὴν γυναῖκα τῶν μὲν ἄλλων φυτῶν ἐκέλευε γεύεσθαι, τοῦ δὲ τῆς φρονήσεως ἀπέχεσθαι, προειπὼν ἁψαμένοις ἀπʼ αὐτοῦ ὄλεθρον γενησόμενον.
ἐπειδὴ ἐκάλουν καὶ οὐχ ὑπηκούσατε, καὶ ἐξέτεινον λόγους καὶ οὐ προσείχετε, ἀλλὰ ἀκύρους ἐποιεῖτε τὰς ἐμὰς βουλάς, τοῖς δὲ ἐμοῖς ἐλέγχοις ἠπειθήσατε: τοιγαροῦν κἀγὼ τῇ ὑμετέρᾳ ἀπωλείᾳ ἐπιγελάσομαι, καταχαροῦμαι δὲ ἡνίκα ἂν ἔρχηται ὑμῖν ὄλεθρος καὶ ὡς…
The Greek word αἰώνιος (iōnios) means eternal or everlasting, derived from αἰών (aiōn), which refers to an age or period. It encompasses concepts of both timelessness and perpetual duration, often used in contexts like life, salvation, and divine promises. Notably, it appears in passages such as Romans 16:26 and Hebrews 9:12. The lexicons generally agree on its meaning, with no significant disagreements noted.
αἰώνιος, -ov, and (in 2 Th. ii. 16; Heb. ix. 12; Num. xxv. 13; Plat. Tim. p. 38 b. [see below]; Diod. i. 1; [ef. WH. App. p. 157; W. 69 (67); B. 26 (23)]) -os, -a, τον, (αἰών); 1. without beginning or end, thal which always has been and always will be: θεὸς, Ro. xvi. 26, (ὁ μόνος αἰώνιος, 2 Mace. i. 25); πνεῦμα, Heb. ix. 14. 2: without beginning: χρόνοις αἰωνίοις, Ro. xvi. 253 πρὸ χρόνων αἰωνίων, 2 Tim. i. 9; Tit. i. 2; εὐαγγέλιον a σοβροὶ whose subject-matter is eternal, i. e. the saving purpose of God adopted from eternity, Rev. xiv. 6. 3. withoul end, never to cease, everlasting: 2 Co. iv. 18 (opp. to πρόσκαιρος) ; αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life, Philem. 15; βάρος d0éns, 2 Co. iv. 17; βασιλεία, 2 Pet. i. 11; δόξα, 2 Tim. ii. 10; 1 Pet. v.10; ζωή (see ζωή, 2 b.); κληρονομία, Heb. ix. 15; λύτρωσις, Heb. ix. 12; παράκλησις, 2 Th. ii. 16…
Read the full entry →αἰώνιος (aiōnios) — eternal.
αἰώνιος, ον,
also α, ον [NT+5th c.BC+]:— lasting for an age (αἰών 11), perpetual, eternal (but distinct from ἀΐδιος, [Refs 5th c.BC+]; κακά, δεινά, [NT+5th c.BC+]; αἰ. διαθήκη, νόμιμον, πρόσταγμα, [LXX+NT+3rd c.AD+]; κόλασις [NT+6th c.AD+]
2. holding an office or title for life, perpetual, γυμνασίαρχος[Refs]
3. = Latin saecularis, [Refs 2nd c.AD+]
4. adverb -ίως eternally, νοῦς ἀκίνητος αἰ. πάντα ὤν[Refs 5th c.AD+]; perpetually, μισεῖν [Refs 5th c.BC+]
5. αἰώνιον, τό, ={ἀείζωον τὸ μέγα}, Ps.-[Refs 1st c.AD+]
αἰώνιος
aionios
from 165; perpetual (also used of past time, or past and future as
well):--eternal, for ever, everlasting, world (began).
see GREEK for 165
αἰώνιος, ία, ιον
Adj
eternal, unending
αἰώνιος aiōnios 71x
indeterminate as to duration, eternal, everlasting
αἰώνιος lasting for an age (αἰών 3), Plat.: ever-lasting, eternal, id. Plat.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
e-tur'-nal (`olam; aionios, from aion):
The word "eternal" is of very varying import, both in the Scriptures and out of them.
1. `Olam:
In the Old Testament, the Hebrew word `olam is used for "eternity," sometimes in the sense of unlimited duration, sometimes in the sense of a cycle or an age, and sometimes, in later Hebrew, in the signification of world. The Hebrew `olam has, for its proper New Testament equivalent, aion, as signifying either time of particular duration, or the unending duration of time in general. Only, the Hebrew term primarily signified unlimited time, and only in a secondary sense represented a definite or specific period. Both the Hebrew and the Greek terms signify the world itself, as it moves in time.
2. Aion, Aionios:
In the New Testament, aion and aionios are often used with the meaning "eternal," in the predominant sense of futurity. The word aion primarily…
69 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 71 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 99 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.
ἀλλὰ μὴ μόνον ἑαυτοῦ καταμαρτυρείτω, ἀλλὰ καὶ ὑπὸ τοῦ θεοῦ καταδικασθεὶς αἰωνίαν καὶ βεβαιοτάτην ὑπομενέτω δουλείαν κελεύοντος τό τε οὖς τρυπᾶσθαι, ἵνα μὴ παραδέξηται λόγους ἀρετῆς, καὶ δουλεύειν τὸν αἰῶνα τῷ νῷ καὶ τῇ αἰσθήσει, κακοῖς καὶ ἀνηλεέσι…
προεδήλου τε τὸ γένος τὸ αὐτῶν εἰς ἔθνη πολλὰ καὶ πλοῦτον ἐπιδώσειν, καὶ μνήμην αἰώνιον αὐτῶν ἔσεσθαι τοῖς γενάρχαις, τήν τε Χαναναίαν ὅπλοις κατακτησαμένους ζηλωτοὺς ἔσεσθαι πᾶσιν ἀνθρώποις.
ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾖ ἐστιν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν: εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία,…
ἐπαρχίαν ἀγαθῶν πεπληρῶσθαι, μάλιστα συντηροῦντός σου τοὺς γεωργοῦντας τὴν δημοσίαν γῆν τοῦ κυρίου ἡμῶν αἰωνίου ἀηττήτου Αὐτοκράτορος Μάρκου Αὐρηλίου Σευήρου Ἀντωνίνου καὶ πάσης κακίας ὑπό σου ἐκκοπείσης. καὶ γὰρ
r Κλαυδίου Συρίωνος αἰωνίου γυμνασιάρχου τῆς λαμπροτάτης πόλεως τῶν Ἀλεξανδρέων καὶ ὡς χρηματίζει διὰ Ἀρχωνᾶ φροντιστοῦ τῶν περὶ
Εὐδαίμων Ἡρωνίνῳ τῷ φιλτάτῳ χαίρειν. ἔπεμψά σοι σήμερον διὰ Κάρβωνος ὀνηλάτου κτηνῶν τεσσάρων καὶ Ἀιώνιος ὀνηλάτου κτηνῶν πέντε ἐπὶ τὸ αὐτὸ θ σὺν διχώροις ιϛ ἁπλᾶ μονόχωρα λβ ἐξ
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 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 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
πρόσωπον (prosōpon) means 'face' or 'countenance,' and can also refer to a person's presence or outward appearance. It is derived from the components meaning 'toward' and 'view.' The term appears frequently in the New Testament, often in contexts relating to personal encounters or appearances, such as in Matthew 6:16 and 2 Corinthians 2:10. It can also imply judgment based on external conditions.
πρόσωπον, -ου, τό
(< πρός, ὤψ),
[in LXX chiefly and very freq. for פָּנִים;]
prop., of persons (so always in cl.);
πρόσωπον, -ov, τό, (fr. πρός and ὦψ, cf. μέτωπον), fr. Hom. down; Sept. hundreds of times for 0°33, also for DDN, ete. ; 1. a. the face, i. 6. the anterior part of the human head: Mt. vi. 16, 17; xvii. 2; xxvi. 67; Mk. xiv. 65; Lk. [ix. 29]; xxii. 64 [Τ Tr WH om. Lehm. br. the cl.]; Acts vi. 15; 2 Co. iii. 7,13, 18; [xi. 20]; Rev. iv. 7; ix. 7; x.1; τὸ πρόσωπον τῆς γενέσεως, the face with which one is born [A. V. his natural face], Jas. i. 23; πίπτειν emt πρόσ. [cf. W. § 27, 1n.; 122 (116)]and ἐπὶ τὸ mpoo., Mt. xvii. 6; xxvi. 39; Lk. v. 12; xvii. 16; 1 Co. xiv. 25; [Rev. vii. 11 Rec.; πίπτ. ἐπὶ τὰ πρόσ., Rev. xi. 16; vii. 11GLT Tr WH]; ἀγνοούμενός τινι τῷ προσώπῳ, unknown to one by face, i.e. personally unknown, Gal. i. 22; bereaved of one προσώπῳ, οὐ καρδίᾳ [ A. V. in presence, not in heart], 1 Th. ii. 17; κατὰ πρόσωπον, in or towards (i. e. so as to look into) the face, i.e. before…
Read the full entry →πρόσωπον, *“facew:)cl. ΒΒ Εν 47 (5.6: 052-1) (ΞΞ GPZ 1. p. 332, Selections p. 22) lt μὴ μικρόν τι ἐντρέπομαι, οὐκ ἄν pe ἴδες τὸ πόρσωπον, ‘but for the fact that I am a little ashamed, Part VI. 3 , Tpo Τασσω you would never again have seen my face,” and 7. 51906 (B.C. 159) (= UPZ i. p. 360) εἶχον πρόσοπον καλὸν «εἶχον ) καὶ οὐκ ἤθελον οὐθενεὶ δῖξαί μου τὸ πόρσωπον διὰ τὸ καλὸν αὐτὸν ely[a]t, where also note the form πόρσωπον by melathests (Mayser Gr. p. 189). From this literal meaning it is an easy transition to the more general sense of *‘outward appearance,” and thence to the frequent use of the word in the Kow# as practically equivalent to our “person "᾿ξ see e.g. P Oxy XIV. 16724 (a.D. 37-41) ξένοις προσώποις, “‘to strangers,” 76. II. 237vii3 (ap. 186) ὁμοίας ὑποθέσεως :ἀκούσαντα [ἐξ] Αἰγυπτιακῶν προσώπων, ““having heard a similar plea advanced by Egyptian witnesses ” (Edd.), P Ryl…
Read the full entry →πρόσωπον (prosōpon) — face.
πρόσωπον, τό:
plural πρόσωπα, Epic dialect (Aeolic dialect accusative to [Refs 8th c.BC+] προσώπατα [Refs 8th c.BC+]:— face, countenance (compare μέτωπον), [Refs 8th c.BC+] always in plural, even of a single person, [Refs 8th c.BC+], and usually in later writers; π. κλιθὲν προσώπῳ [Refs 5th c.BC+]; ἐς π. τινὸς ἀφικέσθαι come before him,[LXX+2nd c.BC+]; κατὰ πρόσωπον in front, facing, [Refs 5th c.BC+]; κατὰ π. Αἰγύπτου facing, fronting Egypt, [LXX]; opposed to κατὰ νώτου, [Refs 2nd c.BC+]; κατὰ π. ἄγειν, opposed to κατὰ κέρας ὑπεραίρειν, [Refs]; κατὰ π. in person, ἡ κατὰ π. ἔντευξις [Refs 1st c.AD+]; κατὰ π. παραμυθήσασθαι, opposed to διὰ τοῦ ψαφίσματος, [Refs 4th c.BC+]; also πρὸς τὸ π. [Refs 5th c.BC+]; ἐπὶ προσώπου Ἰεριχώ in front of Jericho, [LXX+3rd c.BC+]; βλέπειν εἰς π. τινός regard his countenance, [LXX+NT]: of the ibis, [Refs 5th…
Read the full entry →πρόσωπον
prosopon
from 4314 and ops (the visage, from 3700); the front (as being towards
view), i.e. the countenance, aspect, appearance, surface; by
implication, presence, person:--(outward) appearance, X before,
countenance, face, fashion, (men's) person, presence.
see GREEK for 4314
see GREEK for 3700
πρόσωπον, ου, τό
n.n.
the face, countenance, surface
πρόσωπον prosōpon 76x
the face, countenance, visage, Mt. 6:16, 17; 17:2, 6; according to late usage, a person, individual, 2 Cor. 1:11; hence, a personal presence, 1 Thess. 2:17; from the Hebrew, πρόσωπον πρὸς πρόσωπον, face to face, clearly, perfectly, 1 Cor. 13:12; face, surface, external form, figure, appearance, Mt. 16:3; Lk. 12:56; external circumstances, or condition of any one, Mt. 22:16; Mk. 12:14; πρόσωπον λαμβάνειν, to have respect to the…
Read the full entry →πρόσωπον ὤψ the face, visage, countenance, mostly in pl., even of a single person, Hom., Soph., etc.; βλέπειν τινὰ εἰς πρ. Eur.; ἐς πρ. τινὸς ἀφικέσθαι to come before him, id. Eur.:— κατὰ πρ. in front, facing, Thuc., etc.; ἡ κατὰ πρ. ἔντευξις a tete-a-tete, Plut.; also, πρὸς τὸ πρ. Xen.; λαμβάνειν πρ. τινος, ῀ προσωποληπτεῖν τινα, NTest.:—metaph., ἀρχομένου πρ. ἔργου Pind.
one's look, countenance, Lat. vultus Aesch., etc.; οὐ τὸ σὸν δείσας πρ., cf. Hor. vultus instantis tyranni, Soph.
= προσωπεῖον, a mask, Dem., Arist.
outward appearance, beauty, Pind.
a person, NTest., etc.; πρόσωπον in bodily presence, id. NTest.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
prez'-ens: In the Old Testament nearly always the rendition of panim, "face" (Ge 3:8; Ex 33:14 f; Ps 95:2; Isa 63:9, etc.); occasionally of `ayin, "eye" (Ge 23:11; De 25:9; Jer 28:1,11, etc.); and in 1Ki 8:22; Pr 14:7, "the presence of" represents the preposition neghedh, "before"; compare also Aramaic qodham, in Da 2:27 the King James Version (the Revised…
77 occurrences in the New Testament, rendered 7 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 76 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 614 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.
"πηγὴ δ’ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς“ (Gen.
ἡσθεὶς δὲ τούτοις Ἰάκωβος Φανουῆλον ὀνομάζει τὸν τόπον, ὃ σημαίνει θεοῦ πρόσωπον.
τὸ δὲ πρόσωπόν μου ἔθηκα ὡς στερεὰν πέτραν.
ἐπελεύσεσθαι ἐπὶ τὸν ἅπαντα χρόνον. ὑπογραφεῖς τῶν ὁμολογούντων Λυσίμαχος Λυσιμάχου ὡς ἐτῶν κβ οὐλὴ προσώπῳ ἐξ ἀριστερῶν καὶ τῆς Τατιθίγξιος Διόδωρος Ψενοβάστεως ὡς ἐτῶν κζ οὐλὴ δακτύλῳ πρώτῳ ἀριστερᾶς
μεσόφρυον. Ὀρσῆς Κρονίδου ὡς ἐτῶν με οὐλὴ ὀφρύει. Μιεῦς Ἁρμιύσιος ὡς ἐτῶν μϛ οὐλὴ προσώπῳ ἐξ ἀριστερῶν Ἁρμιῦσις Φασῶτος ὡς ἐτῶν νε οὐλὴ … δεξι . Ἥρων Ὀρσεῦτος εὐδοκῶ
κυριακὰς ψήφους. Ἡρακλείδης ὡς ἐτῶν μ οὐλὴ ἀστραγάλῳ δεξιῷ Ὡρίων ὡς ἐτῶν λε οὐλὴ προσώπῳ μέσῳ Ἀρητίων ὡς ἐτῶν λε οὐλὴ δακτύλῳ χειρὸς ἀριστερᾶς Ἥρων ὡς ἐτῶν ν οὐλὴ
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
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 ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 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 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δόξα, transliterated as doxa, is a feminine noun meaning glory, honor, or reputation. It encompasses both the good opinion held about someone and the visible splendor associated with divine presence. In the New Testament, it often refers to the glory of God or the honor due to Him, appearing in verses like Luke 14:10 and Romans 2:7. The word is derived from the root of δοκέω, which relates to opinion or judgment.
δόξα, -ης, ἡ
(< δοκέω),
[in LXX very freq. for כָּבוֹד, also for הוֹד ,תִּפְאֶרֶת, etc., 25 words in all ;]
in cl.,
expectation, judgment, opinion (IV Mac 5:18).
δόξα, -ης, ἡ, (δοκέω), [fr. Hom. down], Sept. most freq. for 7/33, several times for ΤΊ, 177, ete. ; I. opinion, judgment, view: in this sense very often in prof. writ.; but in the Bible only in 4 Mace. ν. 17 (18). II. opinion, estimate, whether good or bad, concerning some one; but (like the Lat. existimatio) in prof. writ. generally, in the saered writ. always, good opinion concerning one, and as resulting from that, praise, honor, glory: Lk. xiv. 10; Heb. iii. 3; 1 Pet. v. 4; opp. to ἀτιμία, 2 Co. vi. 8; opp. to αἰσχύνη, Phil. iii. 19; joined with τιμή, Ro. ii. 7,10; 1 Pet. i. 7; 2 Pet.i.17; δόξα τινός, praise or honor coming to some one, Lk. ii. 32; Eph. iii. 13; coming from some one, Jn. viii. 54; xii. 43; τῶν ἀνθρώπων, τοῦ θεοῦ, Jn. xii. 43 ; Ro. iii. 23 ; persons whose excellence is to redound to the glory of others are called their δόξα: thus, ὑμεῖς ἐστε ἡ δόξα ἡμῶν, 1 Th. ii.…
Read the full entry →δόξα. In the account of a popular demonstration at Oxyrhynchus, P Oxy I. 41 (iii/iv a.p.), the prytanis is hailed as δόξα πόλεω[ς. Deissmann (He/lentsterung αἰ. Semitischen Monotheismus, p. 165 f.) throws out the suggestion that the word may originally have had a “realistic” meaning in the ordinary Grk of the day, and cites as a partial parallel its use as a name for women and ships (cf. F. Bechtel, Dée attéschen translator of Num 2518 was the first to coin it no one can say. | Frawennamen (1902), p. 132). The plur. δόξαι occurs in the
δόξα (doxa) — glory.
δόξᾰ, ἡ,
(δοκέω, δέκομαι) expectation, οὐδ᾽ ἀπὸ δόξης not otherwise than one expects, [Refs 8th c.BC+]; ἐν δόξᾳ θέμενος εὖχος hoping for.., [Refs 5th c.BC+]; δόξαν παρέχειν τινὶ μὴ ποιήσεσθαι.. to make one expect that.., [Refs 5th c.BC+]; δόξαν παρέχεσθαί τινι ὡς.., with participle, [Refs 5th c.BC+]; ἀπὸ τῆς δ. πεσέειν, = Latin spe excidere, [Refs 5th c.BC+]
II. after [Refs 8th c.BC+], notion, opinion, judgement, whether well grounded or not, βροτῶν δόξαι [Refs 5th c.BC+]; κατά γε τὴν ἐμήν, with or without δόξαν, [Refs 5th c.BC+]; opposed to νόησις, [Refs 5th c.BC+]; ἀληθεῖ δόξῃ δοξασταί capable of being subjects of true opinion, [Refs 4th c.BC+]; κύριαι δ. philosophical maxims, title of work by Epicurus, [Refs 1st…
δόξα
doxa
from the base of 1380; glory (as very apparent), in a wide application
(literal or figurative, objective or subjective):--dignity,
glory(-ious), honour, praise, worship.
see GREEK for 1380
δόξα, ης, ἡ
n.f.
honor, renown, glory splendor
δόξα doxa 166x
pr. a seeming; appearance; a notion, imagination, opinion; the opinion which obtains respecting one; reputation, credit, honor, glory; in NT honorable consideration, Lk. 14:10; praise, glorification, honor, Jn. 5:41, 44; Rom. 4:20; 15:7; dignity, majesty, Rom. 1:23; 2 Cor. 3:7; a glorious manifestation, glorious working, Jn. 11:40; 2 Pet. 1:3; pl. dignitaries, 2 Pet. 2:10; Jude 8; glorification in a future state of bliss, Read the full entry →
δόξα δόξα, ης, ἡ, ndoc h_hs fem δοκέω a notion, true or false: and so,
expectation, ἀπὸ δόξης otherwise than one expects, Hom.; παρὰ δόξαν ἤ . . Hdt.; opp. to κατὰ δόξαν, Plat., etc.; ἀπὸ δόξης πεσέειν, Lat. spe excidere, Hdt.; δόξαν παρέχειν τινί to make one expect that, c. inf., Xen.
an opinion, judgment, Pind., attic
like δόκησις, a mere opinion, conjecture, Aesch., etc.; δόξῃ ἐπίστασθαι to imagine, suppose (but wrongly), Hdt.:—also, a fancy, vision, dream, Aesch., Eur.
the opinion which others have of one, estimation, reputation, credit, honour, glory, Lat. existimatio, Solon., Aesch., etc.; δόξαν φέρεσθαι, ἔχειν Thuc., etc.; τινός for a thing, Eur.:—rarely of ill repute, Dem.
the estimate popularly formed of a thing, id. Dem.
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
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law
167 occurrences in the New Testament, rendered 7 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 166 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 211 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…
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·
τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.
ὀλίγας ἐὰν δοκῇ σοι πέμψαι τὸ ἀπόχυμα Ἰσᾶτος καὶ παραλάβωμεν τὸ ἐλάδιον λοιπὸν ἐὰν δόξῃ σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον
Ἐλουρᾶν τὸν βασιλικὸν διαδέχεσθαι τὴν στρατηγείαν Ἐράσου ἐξ ἐπιστολῆς τοῦ κρατίστου ἡγεμόνος. ἐάν συ δόξῃ πέμψαι αὐτῷ ἐλᾶς ἀρτάβην α καὶ ἰχθύδιον ἐπεὶ χρείαν αὐτοῦ ἔχομεν. πέμψεις ἡμῖν εἰς
καὶ τὸν Πεκῦσιν καταφρονεῖν μου τῆς ἡλικίας, ἐπὶ σὲ κατέφυγον καὶ ἀξιῶ, ἐάν σοι δόξῃ, μεταπέμψασθαι τὸν Πεκῦσιν, ἵνα δυνηθῶ ἐκ τῆς σῆς βοηθείας κομίσασθαι τὸ ἴδιον καὶ ἀπὸ
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἰσχύς (i.e., *ischus*) means strength, might, or power, and is often associated with physical or figurative force. It appears in various contexts in the New Testament, such as in Revelation and Ephesians, where it describes divine power and human ability. Lexicons note its use in the Septuagint for Hebrew terms related to strength, but there is no significant disagreement among them.
ἰσχύς, -ύος, ἡ,
[in LXX chiefly for כֹּחַ, also for חַיִל, עֹז, גְּבוּרָה, etc.;]
strength, might, power, force, ability: Re 5:12 7:12; ἰ. κ. δύναμις, II Pe 2:11; τ. κράτος τῆς ἰ. (Is 40:26), Eph 1:19 6:10; ἡ δόξα τῆς ἰ., II Th 1:9; ἐξ ἰ., I Pe 4:11; ἐν ὅλῃ τ. ἰ., Mk 12:30, 33(LXX), Lk 10:27(LXX).†
Read the full entry →ἰσχύς, vos, ἡ, (ἴσχω [allied w. ἔσχον ; to holdin check), [fr. Hes. down], Sept. esp. for N35, 7H, ΤΡ, 79923; ability, force, strength, might: 2 Pet. ii. 11 (joined w. δύναμις) ; Rey. y. 12; vii. 12; τὸ κράτος τῆς ἰσχύος, power (over external things) afforded by strength, Eph. i. 19; vi. 10, (Is. xl. 26); ἡ δόξα τῆς icy. (see δόξα, III. 3 Ὁ. a. fin.), 2Th.i. 9; κράζειν ἐν ἰσχύει, with strength, mightily, Rev. xviii. 2 Rec.; ἐξ ἰσχύος, of one’s strength, to the extent of one’s ability, 1 Pet. iv. 11; with ὅλης added, Mk. xii. 30, 33; Lk. x. 27 [here L txt. T Tr WH read ἐν ὅλῃ τῇ ἰσχύϊ]. [Syn. see δύναμις, fin.]
ἰσχύς. The only exx. of this subst. from our sources are late, e.g. P Lond 13195 (A.D. 544 or 545) (=III. p. 272) τὴν ἰδίαν ἰσχὺν καὶ δύναμιν, and BGU II. 371”? (Arab.) πράσεως τῆς . ἐχόυσης τὴν ἰδίαν πίστειν (/.—1v) kal ἰσχὺν εἰς πλήρης | καὶ εἰς ὁλόκληρον, with reference to the validity of a receipt.
ἰσχύς (ischus) — strength.
ἰσχ-ύς
[see. entry near the end], ύος, ἡ, strength of body, [Refs 8th c.BC+]; of places, ἰσχὺς γῆς [Refs 5th c.BC+]; of a fortified place, [Refs 5th c.BC+]
2. might, power, θεοῦ, θεῶν, [Refs 5th c.BC+]; ὅπου γὰρ ἰ. συζυγοῦσι καὶ δίκη might and right, [Refs]; φύσεως ἰ., of Themistocles, [Refs 5th c.BC+]; ἐπὶ μέγα ἐλθεῖν ἰσχύος to a great height of power, [Refs]; ἰ. μάχης fighting power, [Refs]; ἡ τῶν νόμων ἰ. [Refs 4th c.AD+]; validity, [Refs 3rd c.AD+]
3. brute force, κατ᾽ ἰσχύν perforce, opposed to δόλῳ, [Refs 5th c.BC+]
4. motive force, [Refs 4th c.BC+]; ἡ κινοῦσα ἰ. [Refs]
5. in Lit. Crit., vigour of style, [Refs 1st c.BC+]
ἰσχύς
ischus
from a derivative of is (force; compare eschon, a form of 2192);
forcefulness (literally or figuratively):--ability, might(-ily),
power, strength.
see GREEK for 2192
ἰσχύς, ύος, ἡ
n.f.
strength, power
ἰσχύς ischus 10x
strength, might, power, Rev. 18:2; Eph. 1:19; faculty, ability, 1 Pet. 4:11; Mk. 12:30, 33; Lk. 10:27
ἰσχύς perh. akin to ἔχω, ἴσχω strength of body, attic, Hes.; a fortified place, Thuc.
might, power, force, Aesch., etc.; κατ᾽ ἰσχύν perforce, id. Aesch.; πρὸς ἰσχύος χάριν Eur.
a force of soldiers, Xen.
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
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.
10 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 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
Counted over the 181 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.
τρίτῃ δὲ γενείων αὔξησις καὶ τετάρτῃ πρὸς ἰσχὺν ἐπίδοσις·
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
μὴ γένοιτο: ἀλλ̓ ἐπεὶ ἐν ἰσχύϊ τέθεικεν τὴν σάρκα αὐτοῦ κύριος.
τοὺς νόμους εὐσέβειαν κελεύσῃς διʼ ὑπογραφῆς τῷ τοῦ νομοῦ στρατηγῷ … … σται παρανομίαν ἰσχὺν κατεχ … , τοῦτʼ ἐστίν, ὅπως μὴ ἐνοχληθείην εἰς μηδεμίαν λειτουργίαν ἀκολούθως τοῖς καὶ
ἐν κώμῃ ἀεὶ … δωσι τὰ μὲν ἐκ παίδων … … … μηδεμίαν δυνάμενα ἰσχὺν ἔχειν υ … ἔτι καὶ μὴ ἐπι … … παρανομεῖν … … προωνομασμένης κώμης
πάντα μέν, ὡς ἔπος ἐστὶν εἰπεῖν, ὅσα ἰσχύειν τι δύναται παρὰ τὴν τῶν νόμων ἰσχὺν πρὸς ὀλίγον ἰσχύει, ἐπανορθοῦται δὲ ὕστερον ὑπὸ τῆς τῶν νόμων ἐπεξελεύσεως. Παταῆσις Λυλύντις καὶ
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive 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
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