2 Timothy 2:15 — Word Study
N1904σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.¶
BSAdo hastenspoudazō▸ [be eager, strive diligently] yourselfseautou approveddokimos [tested, proven genuine] to presentparistēmi▸ <the>ho to Godtheos [the one true deity] a workmanergatēs [laborer, servant] not ashamed,anepaischuntos△ [not feeling embarrassed, irreproachable] accurately handlingorthotomeō△▸ [rightly, correctly, divides, teaches] theho wordlogos [message, logos] <the>ho of truth.alētheia [reality, authenticity]
| Greek | English | Parsing |
|---|---|---|
| σπούδασον | do hasten | Verb, aorist, active |
| σεαυτὸν | yourself | Reflexive pronoun, second person, accusative |
| δόκιμον | approved | Adjective, accusative, singular |
| παραστῆσαι | to present | Verb, aorist, active |
| τῷ | <the> | Article, dative, singular |
| θεῷ, | to God | Noun, dative, singular |
| ἐργάτην | a workman | Noun, accusative, singular |
| ἀνεπαίσχυντον, | not ashamed, | Adjective, accusative, singular |
| ὀρθοτομοῦντα | accurately handling | Verb, present, active |
| τὸν | the | Article, accusative, singular |
| λόγον | word | Noun, accusative, singular |
| τῆς | <the> | Article, genitive, singular |
| ἀληθείας.¶ | of truth. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Make every effort to present yourself approved to God, an unashamed workman who accurately handles the word of truth. |
| KJV | Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. |
| ASV | Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth. |
| YLT | be diligent to present thyself approved to God — a workman irreproachable, rightly dividing the word of the truth; |
| WEB | Give diligence to present yourself approved by God, a workman who doesn’t need to be ashamed, properly handling the Word of Truth. |
| BBE | Let it be your care to get the approval of God, as a workman who has no cause for shame, giving the true word in the right way. |
Where they part company is παραστῆσαι — see How Translations Differ.
The sentence consists of one main clause with several subordinate phrases that elaborate on the action and the characteristics of the workman.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbσπουδάζω
The sentence as the grammar sees it Open the tree ›
2 of 13 occur nowhere else in the New Testament — words 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 Timothy 2:15
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 — Instructions for Timothy's Ministrygenerated
2 Timothy 2:15 emphasizes the importance of diligence in ministry. Paul instructs Timothy to present himself to God as an approved worker, emphasizing the need for accuracy in teaching the word of truth. This call to diligence is consistent with the broader themes of 2 Timothy, where Paul encourages Timothy to remain steadfast in his faith and responsibilities, avoiding distractions and false teachings, as noted in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 4:11 | Let us, therefore, make every effort to enter that rest, so that no one will fall by following the same pattern of disobedience. |
| 2 | 2 Peter 1:10–15 | Therefore, brothers, strive to make your calling and election sure. For if you practice these things you will never stumble, |
| 3 | 2 Peter 3:14 | Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight. |
| 4 | Acts 2:22 | Men of Israel, listen to this message: Jesus of Nazareth was a man certified by God to you by miracles, wonders, and signs, which God did among you through Him, as you yourselves know. |
| 5 | Romans 14:18 | For whoever serves Christ in this way is pleasing to God and approved by men. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — σπουδάζω, spoudazōgenerated
The verb σπουδάζω (spoudazō) means to be eager or to make an effort. It is an aorist active imperative, which indicates a command for Timothy to act promptly and earnestly in his ministry. This word reflects a consistent New Testament theme of diligence in faith and service, as seen in other passages like Galatians 2:10 and Ephesians 4:3.
Paul's use of this imperative suggests urgency and importance in Timothy's role. It is not merely about doing work; it is about being approved by God through earnest effort and dedication, which is crucial for effective ministry.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible (BSB) translates the verse as 'Make every effort to present yourself approved to God,' which aligns closely with the American Standard Version (ASV) that states, 'Give diligence to present thyself approved unto God.' Both emphasize the need for effort in presenting oneself to God.
The King James Version (KJV) uses 'Study to shew thyself approved unto God,' which conveys a similar meaning but emphasizes study. The Young's Literal Translation (YLT) and the Webster's Bible (WEB) also highlight diligence and approval, while the New English Translation (NETB) uses 'properly handling the Word of Truth,' focusing on the accuracy of teaching.
Sentence Structuregenerated
The main clause is governed by the finite verb σπούδασον, make every effort, which directs Timothy to action. This is followed by an infinitive phrase παραστῆσαι, to present, indicating the purpose of his effort.
The structure includes a noun phrase σεαυτὸν, yourself, as the object of presentation, and a series of descriptive phrases that define the nature of the approved worker, emphasizing the qualities of being unashamed and accurately handling the word of truth.
Septuagint Backgroundgenerated
In 2 Timothy 2:15, the Greek word σπούδασον (spoudazō) is used, which translates to 'do hasten.' This term appears in the Septuagint to render the Hebrew word בָּהַל (bāhal), conveying a sense of urgency and diligence in one's actions.
The phrase παραστῆσαι (paristēmi), meaning 'to present,' corresponds to the Hebrew עָמַד (ʿāmad), which implies standing firm or taking a position. This choice emphasizes the importance of being steadfast in one's commitment to God, as reflected in the context of the verse.
In plain words — the whole versegenerated
2 Timothy 2:15 encourages Timothy to work hard to show that he is approved by God. He should not be ashamed of his work and must accurately teach the truth of God's word.
Frequently Asked Questionsgenerated
Being an 'approved' workman means being tested and found genuine in one's faith and ministry, as Paul instructs Timothy to be diligent in his efforts.
Accurately handling the word of truth involves studying Scripture carefully, understanding its context, and teaching it faithfully to others.
Diligence is important in ministry because it reflects a commitment to God and His word, ensuring that one is prepared and effective in serving others.
Being unashamed in ministry means confidently proclaiming the truth of God's word without fear of criticism or embarrassment, standing firm in one's faith.
Reflection Questionsgenerated
- In what areas of my life do I need to apply more diligence to show myself approved to God?
- How can I improve my understanding and teaching of God's word?
- What steps can I take to ensure that I am not ashamed of my faith?
- How does being an unashamed worker impact my witness to others?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights on this verse, discussing the importance of being approved by God and the role of diligent study in ministry.
But it is God’s work to dwell invisibly by his spirit and by the Spirit of Christ in those whom he judges it right to dwell.Early Church Fathers on 2 Timothy 2 →
Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour.Early Church Fathers on 2 Timothy 2 →
"Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." Everywhere this "not being ashamed"! And why is he ever so careful to guard him against shame? Because it was natural…Early Church Fathers on 2 Timothy 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Timothy 2:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleStudy to show thyself approved unto God,.... The Alexandrian copy reads, "to Christ"; see Romans 16:10.
Read John Gill on 2 Timothy 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryStudy to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Study , [ Spoudason (G4704)] - 'Be earnest.' To show , [ parasteesai (G3936)] - 'present,' as in Romans 12:1.
Read Robert Jamieson on 2 Timothy 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStudy to show thyself approved unto God; let it be thy study, not to please men, to get their hum and applause for speaking quaintly, learnedly, or smoothly, but to approve thyself to God, who is thy Master in this work, and whom thou oughtest to serve. A workman that needeth not to be ashamed; a workman that doth his work so well, and faithfully, that he need not be ashamed, whoever looketh and judgeth upon it. Rightly dividing the word of truth; oryotomounta, rightly cutting out; we translate it rightly dividing: it is not material whether the metaphor be drawn from the priests right cutting out their sacrifices, so as all had their shares in them; or from carpenters cutting out their…
Read Matthew Poole on 2 Timothy 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Ver. 15. Study to show thyself] There are crept into God’ s sanctuary such Levites to divide the word, that are not worthy the place of Gibeonites to cleave wood; like those unlearned logicians in Plato, Lacerant doctrinas, sicut caniculi panniculos, saith he; they tear up a text, and torment it, they wrest the Scriptures and wrong them, set them upon the rack, and make them speak what they never meant. These should be driven from the work, as those bastard Levites were by the Tirshatha, Ezra 2:63. Rightly dividing the word of God] The Syriac renders it, "Rightly…
Read John Trapp on 2 Timothy 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Study to shew thyself approved unto God, a workman that needeth not to be ashamed.—Timothy, and those in the position of Timothy, were to show themselves approved unto God, by turning others, over whom they possessed influence, from the pursuit of vain and unprofitable things. Then their work would be the work of workmen tested by trial, and would be found to have stood the test. (Comp. here 1 Corinthians 3:10-15, where the final testing of the work done by God’s workmen, such as Timothy, is spoken of in very clear, heart-searching language.) His own words in the First Epistle to the Corinthians were evidently in St. Paul’s mind when he wrote down this direction to Timothy. Rightly…
Read Charles John Ellicott on 2 Timothy 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Study to show thyself approved unto God] Endeavour so to cultivate and improve thy heart and mind, that thou mayest not be a reproach to him from whom thou professest to receive thy commission. Rightly dividing the word of truth.] It is generally supposed that the apostle alludes here to the care taken to divide the sacrifices under the law; the priests studied, in dividing the victim down the spine, to do it so scrupulously that one half of the spinal marrow should be found on each side the backbone. Probably nothing was much farther from the apostle's thoughts than this view, which is now commonly taken of the subject. Indeed this scrupulously dividing does not appear to have…
Read AdamClarke on 2 Timothy 2 →CambridgeThe Cambridge Bible for Schools and Colleges15. ‘Let your own example back your precepts to your teachers.’ The stress therefore is to be laid on ‘thyself.’Study to shew thyself] Take pains to present thyself; both verbs are aorists, because that tense gives the verbal idea always, and the force intended here is ‘Have for your ideal in work and aim “thorough.” ’approved unto God] Or ‘one who has stood God’s testing’; so the substantive in Philippians 2:22 ‘ye know the proof,’ i.e. the approved character ‘of Timothy.’ In one respect, that is, the Philippians had themselves tested Timothy, viz. how he had served with St Paul in furtherance of the Gospel. The opposite word, ‘unable to stand the test’ occurs Titus 1:16 where see note…
Read Cambridge on 2 Timothy 2 →Albert Barnes1798–1870Barnes' Notes on the BibleStudy to show thyself approved unto God - Give diligence 2 Peter 2:10, or make an effort so to discharge the duties of the ministerial office as to meet the divine approbation. The object of the ministry is not to please men.
Read Albert Barnes on 2 Timothy 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Make every effort to present yourself approved to God, an unashamed workman who accurately handles the word of truth.
Give diligence to present yourself approved by God, a workman who doesn’t need to be ashamed, properly handling the Word of Truth.
Make every effort to present yourself approved to God, an unashamed workman who accurately handles the word of truth.
Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.
Tyndale line
Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth.
Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth.
Study to show thyself approved to God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
Studie to shewe thy selfe approued vnto God, a workeman that needeth not to be ashamed, diuiding the worde of trueth aright.
Strictly literal
Strive diligently to present thyself approved to God, a workman that has not to be ashamed, cutting in a straight line the word of truth.
be diligent to present thyself approved to God — a workman irreproachable, rightly dividing the word of the truth;
be diligent to present yourself approved to God—a workman not ashamed, straightly cutting the word of truth;
Do your best to present yourself to God as one approved, a worker who has no reason to be ashamed, who accurately teaches the word of truth.
From the Latin
Carefully study to present thyself approved unto God, a workman that needeth not to be ashamed, rightly handling the word of truth.
Simplified
Make sure you work hard so you can present yourself to God and gain his approval. Be a worker that doesn't need to be embarrassed, using the word of truth correctly.
Let it be your care to get the approval of God, as a workman who has no cause for shame, giving the true word in the right way.
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.
Sollicite cura teipsum probabilem exhibere Deo, operarium inconfusibilem, recte tractantem verbum veritatis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܢܬܒܛܠ ܠܟ ܕܬܩܝܡ ܢܦܫܟ ܓܡܝܪܐܝܬ ܩܕܡ ܐܠܗܐ ܦܠܚܐ ܕܠܐ ܒܗܬܬܐ ܕܡܟܪܙ ܬܪܝܨܐܝܬ ܡܠܬܐ ܕܫܪܪܐ
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.
σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.¶
The standard critical text of the New Testament.
σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.¶
The previous edition, still widely cited.
σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.¶
The Society of Biblical Literature edition, freely licensed.
σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.¶
The edition that turned scholarship toward the earliest manuscripts.
σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.¶
An independent critical text built from the oldest witnesses then known.
σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.¶
A recent critical edition following documentary evidence closely.
σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.¶
The reading of the majority of surviving manuscripts.
σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.¶
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 Timothy 2:15
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.
σπουδάζω (spoudazo) means to make haste or be eager, often implying diligence or earnest effort. It can be used with an infinitive or accusative, as seen in various New Testament verses like Galatians 2:10 and 2 Timothy 2:15. The word is built from the root σπουδή and encompasses a range of meanings from being busy to striving earnestly.
σπουδάζω
(< σπουδή),
[in LXX chiefly for בּהלni.;]
to make haste; hence, to be zealous or eager, to give diligence: c. inf. (v. M, Pr., 205 f.), Ga 2:10, Eph 4:3, I Th 2:17, II Ti 2:15 4:9, 21, Tit 3:12, He 4:11, II Pe 1:10 3:14; c. acc. et inf. (on this construction v. Mayor in l.; MM, xxiii), II Pe 1:15 (for other constructions v. LS, s.v.).†
σπουδαζω ; fut. σπουδάσω (a later form for the early -άσομαι, cf. Kriiger ὃ 40 5. v., vol. i. p. 190; B. 53 (46); [W. 89 (85); Veitchs.v.]); 1 aor. ἐσπούδασα; (σπουδή, q-v-); fr. Soph. and Arstph. down; a. to hasten, make haste: foll. by an inf. (cf. σπεύδω, 1), 2 Tim. iv. 9, 21; Tit. iii. 12, [4]. refer these exx. to b.; but cf. Holtzmann, Com. on 2 Tim. ii. 15]. b. to exert one’s self, endeavor, give diligence: foll. by an inf., Gal. ii. 10; Eph. iv. 5.1 hw 815 2) Tim! a 10; Hebs iv. 11. 9 ΒΘ 10; iii. 14; foll. by acc. with inf. 2 Pet. 1. 15.
σπουδάζω, “make haste,’’ and so ‘‘am eager,’ give diligence,’’ with the further idea of ‘‘ effort,” as in Gal 21°. For σπουδάζω followed by acc. c. inf., as in 2 Pet 115 for which Mayor ad /. can supply only one ex. [Plato] Av. sec. 141 σπουδάσαντες τοῦτ᾽ αὐτοῖς παραγενέσθαι, we can cite BGU IV. 108014 (iii/A.p.) σπούδασον ἡμᾶς καταξιῶσαι τῶν ἴσίω]ν γραμμάτων, P Oxy VII. 106919 (ili/A.p.) θέλω δὲ εἰδένε πῶς σπουδάδεις (/. σπουδάζεις) αὐτὼ γενέστε (ἡ. αὐτὸ γενέσθαι), “1 wish to know that you are hurrying on the making of it’’ (Ed.), and 24. VI. 93918 (iv/a.D.) (= Seecions, p. 129) ἕτερά σε γράμματα ἐπικαταλαβεῖν ἐσπούδασα διὰ Evdpoctvov, “1 am anxious that you should receive another letter by Euphrosynus’’ (Edd.). For the verb c. the simple inf. cf. 26. XIV. 17658 (iii/a.p.) σπούδασον γράψαι μοι, and P Amh II. 1447 (v/a.D.) σπούδασον οὖν τὸ μικρὸν] παιδίον ἡμῶν ᾿Αρτεμίδωρον [[.]] θεῖναι…
Read the full entry →σπουδάζω (spoudazō) — be eager.
σπουδάζω,
[Refs 5th c.BC+], etc.: Attic dialectfuture -άσομαι[Refs 5th c.BC+], later -άσω [Refs 2nd c.BC+]: aorist ἐσπούδασα [Refs 5th c.BC+]: perfect ἐσπούδακα [Refs 5th c.BC+]:—middle, future see above:—passive, future σπουδασθήσομαι [Refs 2nd c.AD+]: aorist ἐσπουδάσθην [Refs 1st c.BC+]: perfect ἐσπούδασμαι [Refs 5th c.BC+]
I. intransitive,
I. to be busy, eager to do a thing, with infinitive, [Refs 5th c.BC+]; σπούδασον ἐλθεῖν.. ταχέως make haste.. , [NT]; ὅτ᾽ ἐσπούδαζες ἄρχειν wast eager to rule, [Refs 5th c.BC+]: with participle, ἐσπ. διδάσκων [Refs 5th c.BC+]; σ. ὅπως.. endeavour that.. , [Refs 4th c.BC+] in haste, hurriedly, [Refs 5th c.BC+]; ἐσπουδακώς eagerly, [Refs 4th c.BC+]
σπουδάζω
spoudazo
from 4710; to use speed, i.e. to make effort, be prompt or
earnest:--do (give) diligence, be diligent (forward), endeavour,
labour, study.
see GREEK for 4710
σπουδάζω
v.
I hasten
σπουδάζω intr. to make haste,
of things, to be busy, eager, zealous, earnest to do a thing, c. inf., Soph., etc.; also, σπ. περί τινος or τι Xen., Plat.; εἴς or πρός τι Dem.; ἐπί τινι Xen.
of persons, σπ. πρός τινα to be busy with him, Plat.; σπ. περί τινα to be anxious for his success, canvass for him, Xen.; ὑπέρ τινος Dem.
absol. to be serious or earnest, Ar., etc.; ἐσπουδακότι προσώπωι with a grave face, Xen.
trans.,
c. acc. rei, to do anything hastily or earnestly, Eur., Plat., etc.:—Pass. to be zealously pursued, Eur., etc.:—esp. in perf. part., serious, Plat., etc.
Pass., also, of persons, to be treated with respect, to be courted, Arist., etc.
Verb-AAM-2S — Verb · aorist · active · imperative · second person · singularaorist active imperative — a completed action, viewed as a whole.
V-AAM-2S Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Singular
11 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 7 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὴν ὀφιομάχον οὖν γνώμην ἀντίταττε καὶ κάλλιστον ἀγῶνα τοῦτον διάθλησον καὶ σπούδασον στεφανωθῆναι κατὰ τῆς τοὺς ἄλλους ἅπαντας νικώσης ἡδονῆς καλὸν καὶ εὐκλεᾶ στέφανον, ὃν οὐδεμία πανήγυρις ἀνθρώπων ἐχορήγησεν.
καὶ οἱ μὲν ἐπὶ τὴν θήραν καὶ τὴν σύλληψιν τοῦ Δαυίδου προῆγον τὸν βασιλέα σπουδάζοντες μὴ μόνον αὐτῷ μηνῦσαι τὸν ἐχθρὸν αὐτῷ τὴν εὔνοιαν, ἀλλὰ καὶ τῷ παρασχεῖν αὐτὸν εἰς ἐξουσίαν φανερωτέραν καταστῆσαι·
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἑκατὸν μονοχώρων οἴνου ἀπὸ Ἰβιῶνος Ἀργαίου πρὸς Διονύσιον τὸν φροντιστὴν ἐφʼ ἃ εὐθέως ἀποστεῖλαι σπούδασον. ἐρρῶσθαί σε εὔχομαι. σεσημείωμαι Ἡρωνείνῳ φροντιστῇ Θεαδελφείας. ἔτους δ Παῦνι ιβ
ταυρικὸν ἄροτρον ταχέως ἀπαλλάξαι, τοῦ μισθοῦ πεμπομένου σοι ὅταν μετακομίζηται. ἀλλὰ σπούδασον εἰς τὸ ἀπαλλαγῆναι αὐτὸ πρὸ τῆς τριακάδος. ϛ ἔτους ἐρρῶσθαί σε εὔχομαι Παῦνι φίλτατε.
r Φίλιππος Ἡρωνείνῳ τῷ φιλτάτῳ χαίρειν. Ἁρπαλίων ὁ δεκάπρωτος ἔλαβεν τὸ ἀπολυσίδιον τῆς δημοσίας. σπούδασον οὖν παραλαβεῖν τὰ ὀφειλόμενα ὑπὸ αὐτοῦ εἰς πλήρωσιν πυροῦ ἀρταβῶν υ ἵνα ὅταν τὰ
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
F-2ASM — Reflexive pronoun · second person · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
F-2ASM Part of Speech: reFlexive pronoun Person: second Case: Accusative Number: Singular Gender: Masculine
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word δόκιμος (dokimos) means tested or approved, often in reference to metals or people. It conveys the idea of being accepted after examination, and is used in the New Testament to describe individuals of genuine faith, such as in Romans 16:10. The term can also imply excellence or notable quality.
† δοκίμιος, -α, -ον
(< δοκιμή),
[in LXX: ἀργύριον δ. (עֲלִיל), Ps 11(12):6; and as v.l. for δόκιμος (B), ἀργυρίου δ. (זקק pu.), I Ch 29:4 (Bab); εἰ δ. ἐστιν (יְקָר), Za 11:13 א c a vid, Q *)* ;]
= δόκιμος,
tested, approved: τὸ δ. ὑμῶν τ. πίστεως, that which is approved in your faith, I Pe 1:7 (where Hort suggests the v.l. δόκιμος, found in some cursives), Ja 1:3 (but v. Mayor, in l. For full discussion of this word, not hitherto found in a Gk. Lexicon, and for exx. of its use in π., v. Deiss. (to whom is due the credit of its discovery), BS, 259 ff.; MM, Exp., xi; cf. also Milligan, NTD, 76).†
δόκιμος, -ov, (δέχομαι); fr. Hdt. down; 1. prop. accepted, particularly of coins and metals, Gen. xxiii. 16; 2 Chr. ix. 17; Leian. Herm. 68, ete.; hence univ. proved, tried: in the N. T. one who is of tried faith and integrity [R. V. approved], Ro. xvi. 10 (τὸν δόκιμον ἐν Χριστῷ, the approved servant of Christ); 1 Co. xi. 19; 2 Co. x. 18; xiii. 7; 2 Tim. ii. 15 (παριστάναι ἑαυτὸν δόκιμον τῷ 6ep); Jas. i. 12. 2. accepted i. q. acceptable, pleasing : evdpeotos τῷ θεῷ k. δόκιμος [L mrg. -μοις] τοῖς ἀνθρώποις, Ro. xiv. 18.
δοκιμος χ[ρ)Πυσίου δοκιμίου τετάρτας τέσσαρες, 10. IIT. 7178 (A.D. 149) χρυσίου Soxipelov σταθμῷ ᾿Αλεξανδρείνῳ, Τ Tebt II. 30222 (A.D. 134-5) χρυσίου [δ]οκιμίου, “standard gold”’ (Edd.). Hort’s divination (1 Pe¢. p. 42) detected that the needed meaning in the NI passages was ‘what is genuine in your faith’’: the papyri have given a welcome endorsement to the master’s instinct, and have at the same time rendered unnecessary his preference for the less well-attested reading τὸ δόκιμον (Moles on Select Readings, p. 102, in The NT in Grk? ii. Appendix). For the noun δοκιμεῖον = ‘crucible,’ which is found in the LXX, cf. OG/S 3081 (ii/B.c.) Kal τῆ(ς) πρὸς θεοὺς εὐσεβείας ἔξργ]ωι KadAl[oTw]e οὐ μεικρὸν δοκιμεῖον ἀπέλιπεν, Sy// 588% (c. B.C. 180) δοκιμεῖα. The editor in his note on the last passage compares 7GS7 30325" ἐγδότω δὲ ἡ ἀρχὴ [κ]αὶ ἐξ οὗ ἂν παραλάβῃ χρυσίου ἀσήμου καὶ ἐπισήμου…
Read the full entry →δόκιμος (dokimos) — tested.
δόκῐμ-ος, ον
(Doric dialect α, ον [Refs], (δέχομαι) acceptable: hence,
1. of persons, trustworthy, [Refs 1st c.AD+]; approved, esteemed, [Refs 5th c.BC+]; δοκιμώτατος Ἑλλάδι most approved by Hellas, her noblest son, [Refs 5th c.BC+]: with infinitive, of approved ability to do.., δόκιμος δ᾽ οὔτις.. εἴργειν [Refs 4th c.BC+]
2. of things, excellent, τὸ ἔαρ -ώτατον [Refs 5th c.BC+]; notable, considerable, ποταμός [Refs]; approved, κριθὰ καθαρὰ δ. [Refs]; δ. ἀργύριον legal tender, [Refs 4th c.BC+]; ὕμνος acceptable, [Refs 5th c.BC+]
3. adverb -μως really, genuinely, [Refs 5th c.BC+]
δόκιμος
dokimos
from 1380; properly, acceptable (current after assayal), i.e.
approved:--approved, tried.
see GREEK for 1380
δόκιμος, ον
Adj
approved, acceptable
δόκιμος dokimos 7x
proved, tried; approved after examination and trial, Rom. 16:10; Jas. 1:12; by impl. acceptable, Rom. 14:18
δόκιμος adjdokim os_on δέχομαι assayed, examined, tested, properly of metals, Dem.
generally,
of persons, approved, esteemed, notable, Lat. probus, Hdt.; δοκιμώτατος Ἑλλάδι most approved by Hellas, Eur.
of things, excellent, notable, considerable, Hdt.
adv. -μως, really, truly, Aesch., Xen.
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
7 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τοῦτο γάρ ἐστιν ἐγκώμιον αὐτοῦ μέγιστον, ὅτι τὴν Αἰθιόπισσαν ἔλαβε, τὴν ἄτρεπτον καὶ πεπυρωμένην καὶ δόκιμον φύσιν·
μετρήσεις εἰς τοὺς δημοσίους θησαυροὺς μιάν Ἀθηναίου ἀντὶ μιᾶς δοχικοῦ, τὸν δὲ ἀργυρικὸν φόρον δόκιμον ἄριστον , τῶν δημοσίων πάντων σιτικῶν τε καὶ ἀργυρικῶν ὄντων πρὸς ἐμέ τὸν Μεγχῆν.
τῇ τριακάδι τοῦ Ἁθὺρ μηνὸς τοῦ εἰκοστοῦ ἔτους Ἀντωνίνου Καίσαρος τοῦ κυρίου παραχρῆμα ἀργύριον δόκιμον νομιτευόμενον ἀρεστόν. ἐὰν δὲ μὴ ἀποδῷ τῆς προθεσμίας ἐνστάσης, εὐθέως ἐξέστω τῇ δεδανεικυίῃ ἢ
καὶ σιτικὸν ἐκφόριον ἀποδώσω σοι τὸν μὲν πυρὸν ἐν θέματι δημοσίῳ καὶ τὸ ἀργύριον δόκιμον τῷ Παῦνι μηνὶ ἀκίνδυνα τὰ ἐκφόρια παντὸς κινδύνου τῆς πράξεως σοι οὔσης ἔκ τʼ
παρίστημι is a verb meaning to stand beside or to present. It can refer to placing something before someone, providing assistance, or being present, as seen in various New Testament verses like Acts 9:41 and Romans 6:13. The word is built from the roots meaning 'beside' and 'to stand.' It has a range of uses, from offering support to presenting ideas or arguments.
παρ-ίστημι,
[in LXX for עמד, etc.;]
Trans. verb. in pres., impf., fut., 1 aor.;
to place beside, present, provide: c. acc., Ac 9:41 23:24, II Co 4:14, Col 1:28; c. acc. et dat., Mt 26:53, Lk 2:22, Ac 1:3 23:33, I Co 8:8; seq. acc. pred., Ro 6:13, 16 (late pres., παριστάνετε), Ro 6:19 12:1, II Co 11:2,
παρίστημι (paristēmi) — to stand by.
παρίστημι,
__A causal in present, imperfect, future, and aorist 1; later perfect παρέστᾰκα in same sense, [Refs 2nd c.BC+]
__A.I cause to stand, place beside, π. τοὺς ἱππεῖς ἐφ᾽ ἑκάτερον τὸ κέρας [Refs 2nd c.BC+]; παραστήσας τὰ ὅπλα having brought his arms into view, [Refs 4th c.BC+]; π. τινὰ φυλάττειν set one near a thing to guard it, variant in [Refs]
__A.II set before the mind, present, ὑπόθεσιν.. οὐ χὶ τὴν οὖσαν παριστάντες ὑμῖν [Refs 4th c.BC+]; τοῦτο π. τοὺς θεοὺς ὑμῖν that they may put this into your minds, [Refs]; π. ἐλπίδας, ὁτιοῦν τῶν δεινοτάτων, [Refs]; arouse, inspire, οὐ γὰρ ἡ πληγὴ παρέστησε τὴν ὀργὴν ἀλλ᾽ ἡ ἀτιμία [Refs]; π. φόβον καὶ ἀπορίαν ταῖς πόλεσι [Refs 2nd c.BC+]; π. ὁ κίνδυνος διαλογισμόν, μὴ.. [Refs 4th c.BC+] prompt you to…
παρίστημι
paristemi
paristano par-is-tan'-o
from 3844 and 2476; to stand beside, i.e. (transitively) to exhibit,
proffer, (specially), recommend, (figuratively) substantiate; or
(intransitively) to be at hand (or ready), aid:--assist, bring before,
command, commend, give presently, present, prove, provide, shew, stand
(before, by, here, up, with), yield.
see GREEK for 3844
see GREEK for 2476
παρίστημι
v.
I bring, present, come up to and stand by
παρίστημι paristēmi 41x
pluperfect, παρειστήκειν, also formed as παριστάνω, trans. to place beside; to have in readiness, provide, Acts 23:24; to range beside, to place at the disposal of, Mt. 26:53; Acts 9:41; to present to God, dedicate, consecrate, devote, Lk. 2:22; Rom. 6:13, 19; to prove, demonstrate, show, Acts 1:3; 24:13; to commend, recommend, 1 Cor. 8:8; intrans. perf. παρέστηκα, part. παρεστώς, pluperf. παρειστήκειν, 2 aor. παρέστην, and mid., to stand by or before, Read the full entry →
παρίστημι Causal in pres., imperf., fut. and aor1 to make to stand or to place beside, Polyb.; παραστήσας τὰ ὅπλα having brought his arms into view, Dem.
to set before the mind, present, offer, bring home to the mind, c. inf., id. Dem.; π. τινὶ θαρρεῖν to give one confidence, Aeschin.
to make good, prove, shew, Lys., NTest.
to set side by side, compare, Isocr.
Pass., with aor2, perf. and plup. act., intr., to stand by, beside or near, Hom.; so aor1 pass. part. παρασταθείς, Eur.
to stand by, i. e. to help or defend, τινι Il., Hdt., Trag.
in past tenses, to have come, be at hand, be present, Il.
of events, to be near, be at hand, Hom.; perf. part., Lat. praesens, τὸ χρῶμα τὸ παρεστηκός Ar.; attic also παρεστώς, ῶσα, ός, Trag.; τὰ παρεστῶτα present circumstances, Aesch.; πρὸς τὸ παρεστός…
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
prez'-ent.
See GIFT.
→ See GIFT
42 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 41 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 42 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.
μήποτ’ οὖν βούλεταί σοι τοῦ πλαστοῦ ἀνθρώπου παραστῆσαι τοὔνομα.
κατιδὼν δʼ αὐτοὺς ἐκεῖνος βωμούς τε ἐκέλευσεν ἑπτὰ δείμασθαι τὸν βασιλέα καὶ τοσούτους ταύρους καὶ κριοὺς παραστῆσαι·
τὸ καύχημα ἡμῶν καὶ ἡ παρρησία ἔστω ἐν αὐτῷ: ὑποτασσώμεθα τῷ θελήματι αὐτοῦ: κατανοήσωμεν τὸ πᾶν πλῆθος τῶν ἀγγέλων αὐτοῦ, πῶς τῷ θελήματι αὐτοῦ λειτουργοῦσιν παρεστῶτες.
διὸ ἀξιοῦμεν μένειν παρὰ σοὶ ἐν καταχωρισμῶι τοῦτο τὸ ὑπόμνημα πρὸς τὸ αὐτόν τε παραστῆναι καὶ ἀχθῆναι καὶ τὸν πατέρα αὐτοῦ ἐπὶ σὲ ὅπως τύχωμεν τῶν ἀπὸ σοῦ δικαίων.
ὑπόμνημα ἄχρι οὗ ὁ Ὡρίων ἐμφανὴς γένηται καὶ ἀχθῆναι τὸν πατέρα αὐτοῦ πρὸς τὸ παραστῆσαι αὐτόν ἵνʼ ὦμεν ὑπὸ σοῦ βεβοηθήμενοι. Στοτοῆτις ἐτῶν κη οὐλὴ μήλῳ ἀριστερῷ Πανούπιος ἐτῶν
στρατηγῷ διακοῦσαί μου πρὸς αὐτὸν διὰ τὸ τὰς ἀποδείξεις δύνασθαί με ἐπὶ τῶν τόπων παραστῆσαι ὑπὲρ τοῦ ὑβρίσθαι καὶ διασεσεῖσθαι ἵνα δυνηθῶ ἐν τοῖς εὐτυχεστάτοις τοῦ μεγίστου Αὐτοκράτορος καιροῖς
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
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
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
The Greek word ἐργάτης (i.e., *ergatēs*) means a workman or laborer, particularly one who works the soil, like a husbandman. It is used in the New Testament to refer to various types of workers, including agricultural laborers (e.g., Matthew 9:37) and Christian teachers (e.g., 2 Corinthians 11:13). The word is derived from ἐργάζομαι (i.e., *ergazomai*), meaning 'to work'.
** ἐργάτης, -ου, ὁ
(< ἐργάζομαι, q.v.),
[in LXX: Wi 17:17, Si 19:1 40:18, I Mac 3:6 * ;]
prop., a field labourer, husbandman: Mt 9:37, 38 20:1, 2, 8, Lk 10:2, Ja 5:4 (cf. Wi, l.c.).
Generally, a workman, labourer: Mt 10:10, Lk 10:7, Ac 19:25 (opp. to τεχνίτης), I Ti 5:18; of Christian teachers, II Co 11:13, Phl 3:2, II Ti 2:15.
a worker, doer: τ. ἀδικίας, Lk 13:27 (cf. I Mac, l.c.).†
ἐργάτης, -ov, 6, (ἐργάζυμαιλ) ; 1. as in Grk. writ. a workman, a laborer: usually one who works for hire, Mt. x. 10; Lk. x. 7; 1 Tim. v. 18; esp. an agricultural laborer, Mt. ix. 37sq.; xx. 1sq.8; Lk. x. 2; Jas. ν. 4, (Sap. xvii. 16) ; those whose labor artificers employ [i. e. workmen in the restricted sense], Acts xix. 25 (opp. to τοῖς rexviταις [A. V. craftsmen], ib. 24), ef. Bengel ad loc.; those who as teachers labor to propagate and promote Christianity among men: 2 Co. xi. 13; Phil. iii. 2; 2 Tim. ii. 15, cf. Mt. ix. 37 sq.; Lk. x. 2. worker, perpetrator : τῆς ἀδικίας, Lk. xiii. 27 (τῆς ἀνομίας, 1 Mace. iii. 6 ; τῶν καλῶν καὶ σεμνῶν. Xen. mem. 2, 1, 27).
ἐργάτης. P Fay 331 (A.D. 125-6) contains payments to ἐργ(άται) at the rate of 9 obols per man: cf. P Oxy X. 1263 (a.D. 128-9) βούλομαι. .. χρήσασθαι τῇ τῶν ἐργατῶν] ποταμοῦ τέχ[νῃ, “1 wish to practise the trade of ἃ riverworker” (Edd.), P Ryl 11. 98(a)!® (A.D. 154-5) ἕξω δὲ σὺν ἐμαυτῷ ἐργάτας δύο, Chrest. I. 96%-17 (accounts of the Temple of Jupiter Capitolinus—a.D. 215) ἐργάταις κίωμd]oact τὸ ξόανον τοῦ θεοῦ πρὸς [ἀἸπάντη[σιν τοῦ] ἡγεμόνος, P Flor I. 35 (a.p. 301) ἐργάτας. .. ὄντ[α]ς εὐθέτους καὶ ἐπιτηδείους. One of the columns of P Lond 1170 verso (A.D. 258-9) (=III. p. 193 ff.), an account of receipts and expenditure by a steward at Theadelphia, is headed— 4° λόγος ἐργατῶν ἀργησάντων. An interesting inscr. dedicated to Αἰών as a deity, Sy// 757 (i/A.p.), ends by describing Αἰών as θείας φύσεως ἐργάτης αἰωνίου πάντα, where the editor thinks that the difficult acc. πάντα is best…
Read the full entry →ἐργάτης (ergatēs) — worker.
ἐργᾰτ-ης, ου, ὁ,
workman, Hermes [NT], etc.; especially one who works the soil, husbandman, [Refs 5th c.BC+]: absolutely, [Refs 5th c.BC+], etc.: also with substantive, [Refs 4th c.BC+] the country-folk, [Refs 5th c.BC+]; of animals, βοῦς ἐ. a working ox, [Refs 7th c.BC+]; also ἐ. θαλάττης, of a fisher, [Refs 4th c.AD+] a stone-mason, [Refs 2nd c.AD+]
__b in the religious sense, [NT]
2. adjective hard-working, strenuous, [Refs 6th c.BC+]; opposed to ἀργός, [Refs 5th c.BC+].
II. one who practises an art, [Refs 6th c.BC+]; ἐ. δίκης, of a judge, [Refs 3rd c.BC+], practitioner in some special branch of surgery, e.g. lithotomy, [Refs 5th c.BC+]
III. doer, [NT+6th c.BC+].
IV. producer, [Refs 1st c.AD+]
V. a sort of capstan or windlass, [Refs 3rd c.BC+]
ἐργάτης
ergates
from 2041; a toiler; figuratively, a teacher:--labourer, worker(-men).
see GREEK for 2041
ἐργάτης, ου, ὁ
n.m.
a field-laborer, workman
ἐργάτης ergatēs 16x
a workman, laborer, Mt. 9:37, 38; 20:1, 2, 8; met. a spiritual workman or laborer, 2 Cor. 11:13; an artisan, artificer, Acts 19:25; a worker, practicer, Lk. 13:27
ἐργάτης ἐργά^της, ου, a workman: esp. one who works the soil, a husbandman, Hdt., attic; οὑργάτης λεώς the country- folk, Ar.
as adj. hard-working, strenuous, Xen.
one who practises an art, c. gen., id. Xen.
a doer, worker, Soph., Xen.
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
16 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 16 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὅταν δὲ ἄρδειν ὁ θεὸς ἄρξηται τὴν αἴσθησιν αἰσθητοῖς, τηνικαῦτα καὶ ὁ νοῦς ἐργάτης οἷα πίονος γῆς ἀνευρίσκεται.
ὁ δὲ βασιλεὺς ἐπέταξε παντὶ τῷ λαῷ φόρον ἐργάτας τρισμυρίους, οἷς ἄπονον τὴν ἐργασίαν κατέστησε μερίσας αὐτὴν συνετῶς·
Ὁ ἀγαθὸς ἐργάτης μετὰ παρρησίας λαμβάνει τὸν ἄρτον τοῦ ἔργου αὐτοῦ, ὁ νωθρὸς καὶ παρειμένος οὐκ ἀντοφθαλμεῖ τῷ ἐργοπαρέκτῃ αὐτοῦ,
Σωπάτρου, Μενίππου, Σωτᾶ, Ἡγησάνδρου, καὶ ἄλλας χαλκοῦ δραχμὰς ε, ἃς ἔχει ἐκ τραπέζης εἰς ἐργάτας, περὶ ὧν … … τος πυρῶν … … Αχ δραχμ α ὀβολ 2, εἰς
τομὴν καὶ μὴ προσδεχθέντος μοι εἰς ἀνήλωμα , καὶ ἀπʼ ὀνόματός σοι γέγραφα τοὺς ἐργάτας … χοας δραχμὰς β ὀβολὸν, Πανῆι δραχμὰς β διώβολον χαλκοῦς 2 καὶ τῶι υἱῶι
r ἔτους γ Καίσαρος Φαῶφι λόγος σαπλωσις Λουκίου χωματίζοντες ἐργάται γ δραχμαὶ α τριώβολον Σοβε … δραχμαὶ β … ε … … τηι ὀβολὸς
The Greek word ἀνεπαίσχυντος (anepaischuntos) is an adjective meaning 'not ashamed' or 'having no cause for shame.' It is derived from a negative prefix and a verb meaning 'to be ashamed.' This term appears in the New Testament, specifically in 2 Timothy 2:15, where it describes someone who is irreproachable.
*† ἀν-επ-αίσχυντος, -ον
(< ἐπαισχύνομαι),
not to be put to shame: II Ti 2:15.†
ἀν-επ-αίσχυντος, -ov, (a priv. and ἐπαισχύνω), (Vulg. inconfusibilis), having no cause to be ashamed: 2 Tim. ii. 15. ({Joseph. antt. 18, 7,1]; unused in Grk. writ. [W. 236 (221)].)
ἀνεπαίσχυντος. Josephus (Avsff. xviii. 243 μηδὲ δευτερεύειν ἀνεπαίσχυνTov ἡγοῦ, cited by Thayer) did not borrow this from his earlier contemporary, the writer of 2 Tim 2'5; but a word can hardly be called a coinage which only involves putting un- before an existing word (cf. αἰσχυντικός).
ἀνεπαίσχυντος (anepaischuntos) — unashamed.
ἀνεπ-αίσχυντος, ον,
having no cause for shame, [NT+1st c.AD+]
ἀνεπαίσχυντος
anepaischuntos
from 1 (as a negative particle) and a presumed derivative of a
compound of 1909 and 153; not ashamed, i.e. irreprehensible: --that
needeth not to be ashamed.
see GREEK for 1
see GREEK for 1909
see GREEK for 153
ἀνεπαίσχυντος, ον
Adj
having no cause to be ashamed
ἀνεπαίσχυντος anepaischuntos 1x
without cause of shame, irreproachable, 2 Tim. 2:15*
ἀνεπαίσχυντος ἐπαισχύνομαι having no cause for shame, NTest.
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
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
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.
ἀλλʼ εἰ καὶ πρότερόν γε, Ἡρώδη, μηδὲν ἐλύπει σε τὸ ἐν ἐλάσσονι τιμῇ πατρὸς οὗ γέγονας εἶναι, νῦν γοῦν ὀρέχθητι συγγενοῦς ἀξιώματος μηδὲ ὑπόμενε ἡσσᾶσθαι προύχοντι τιμῆς ἀνδρὶ πλοῦτον τεθεραπευκότι τὸν σόν, μηδὲ πενίαν ἀποφήνῃς τὴν ἐκείνου τῆς…
The Greek word ὀρθοτομέω (i.e., *orthotomeo*) means 'to cut straight' and is used metaphorically to refer to teaching or handling truth correctly. It appears in the New Testament in 2 Timothy 2:15, where it emphasizes the importance of accurately expounding the divine message. The word is built from ὀρθός (straight) and τέμνω (to cut).
† ὀρθοτομέω, -ῶ
(< ὀρθός, τέμνω),
[in LXX: Pr 3:6 11:6 (ישׁר pi.)*;]
to cut straight, as a road (τ. ὁδούς, fig., Pr 3:6 11:6). Metaph., τ. λόγον τ. ἀληθείας, II Ti 2:15 (V. Ellic. and CGT, in l.; not found elsewhere).†
ὀρθοτομέω, -; (ὀρθοτόμος cutting straight, and this fr. ὀρθός and τέμνωλ) ; 1. to cut straight: tas ὁδούς, to cut straight ways, i.e. to proceed by straight paths, hold a straight course, equiv. to to do right (for Ww»), Prov. iii. 6; xi. 5, (viam secare, Verg. Aen. 6, 899). 2. dropping the idea of cutting, to make straight and smooth; Vulg. recte tracto, to handle aright: τὸν λόγον τῆς ἀληθείας, i. 6. to teach the truth correctly and directly, 2 Tim. ii. 15; τὸν ἀληθῆ λόγον, Eustath. opusce. p. 115, 41. (Not found elsewhere [exce. in eccles. writ. (W. 26) ; e. g. constt. apost. 7, 31 ἐν τ. τοῦ κυρίου δόγμασιν ; cf. Suicer ii. 508 sq.]. Cf. καινοτομέω, to cul new veins in mining; dropping the notion of cutting, to make something new, introduce new things, make innovations or changes, ete.)…
Read the full entry →ὀρθοτομέω (orthotomeō) — to cut straight.
ὀρθο-τομέω,
cut in a straight line, τὰς ὁδούς [LXX] teach it aright, [NT]
ὀρθοτομέω
orthotomeo
from a compound of 3717 and the base of 5114, to make a straight cut,
i.e. (figuratively) to dissect (expound) correctly (the divine
message):--rightly divide.
see GREEK for 3717
see GREEK for 5114
ὀρθοτομέω
v.
I cut straight, handle correctly
ὀρθοτομέω orthotomeō 1x
to cut straight; to set forth truthfully, without perversion or distortion, 2 Tim. 2:15*
ὀρθοτομέω ὀρθοτομέω, to cut in a straight line: metaph., ὀρθ. τὸν λόγον to teach it aright, NTest.
Verb-PAP-ASM — Verb · present · active · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-PAP-ASM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Singular Gender: Masculine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The 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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
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
λόγος (logos) is a Greek word meaning 'word' or 'speech,' derived from the verb λέγω (lego). It encompasses a range of meanings including a saying, statement, discourse, or even the inward thought itself. In the New Testament, it often refers to the word of God or teachings, appearing in verses like Matthew 8:8 and John 1:1. The lexicons do not show significant disagreement regarding its meanings.
On these words, and on their relation to one another, very much has been written by the Greek grammarians and natural philosophers (see Lersch, Sprachphilosophie der Alten, vol. iii. pp. 85, 45, and passim). Φωνή, from φάω, ds φωτίζουσα τὸ νοούμενον (Plutarch, De Plac. Phil. 19), rendered in our Version ‘ voice’ (Matt. ii. 18), ‘sound’ (John iii. 8), ‘noise’ (Rev. vi. 1), is distinguished from ψόφος, in that it is the cry of a living creature (ἡ δὲ φωνὴ ψόφος τίς ἐστιν ἐμψύχου, Aristotle, De Anima, 2. 8. 14), being sometimes ascribed to God (Matt. ui. 17), to men (Matt. iii. 3), to animals (Rev. ix. 9), and, though improperly, to inanimate objects as well (1 Cor. xiv. 7), as to the trumpet (Matt. xxiv. 31), to the wind (John iii. 8), to the thunder (Rev. vi. 1; οἵ. Ps. lxxvi. 19). But λόγος, a word, saying, or rational utterance of the νοῦς, whether spoken (προφορικός, and thus φωνὴ τῶν…
Read the full entry →λόγος, -ου, ὁ (< λέγω),
[in LXX chiefly for
דָּבָר, also for אֵמֶר, מִלָּה, etc.;]
Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum.
a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mt 8:8, Lk 7:7, I Co 14:9, 19, He 12:19, al.
λόγος, -ov, 6, (λέγω), [fr. Hom. down], Sept. esp. for 425, also for 798 and 799; prop. ὦ collecting, collection, (see Aéyw), —and that, as well of those things which are put together in thought, as of those which, having been thought i. e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one which relates to speaking, and one which relates to thinking. I. As respects SPEECH: 1. a word, yet not in the grammatical sense (i. q. vocabulum, the mere name of an object), but language, voz, i. e. a word which, uttered by the living voice, embodies a conception or idea; (hence it differs from ῥῆμα and ἔπος [q. v.; cf. also λαλέω, ad init.]): Heb. xii. 19; ἀποκριθῆναι λόγον, Mt. xxii. 46; εἰπεῖν λόγῳ, Mt. viii. 8 [Rec. λόγον (cf. εἶπον, 3 a. fin.)]; Lk. vii. 7; λαλῆσαι πέντε, μυρίους, λόyous, 1 Co. xiv. 19; διδόναι λόγον…
Read the full entry →λόγος “Λόγον διδόναι with reference to judgment, as in Rom 14!2, occurs in such a passage as BGU I. 164?! (ii/iii A.D.) ὡς σοῦ μέλλοντος λόγον διδόναι τῷ λαμπροτάτῳ ἡγεμόνι, and λόγον ἀποδιδόναι (cf. Mt 1255, Lk 162, Heb 1.317} in 20. 98% (a.p. 211) κελεῦσαι αὐτὸν ἀχθῆναι ἐπὶ σὲ λόγον ἀποδώσοντα περὶ See also the Christianized imprecations against violators of tombs cited by Ramsay (Zzke, p- 396), one probably from Lycaonia and belonging to iv/a.p., /HS xxii. (1902), p. 354 ὃς δ᾽ ἐὰν ἐπισβιάσητε, δώσει θεῷ λόγον, “‘whosoever shall force an entrance, shall give account to God,”” and another from Laodicea, Athen. Mitthetl. xiii. Pp. 249 (¢. A.D. 400) ἤ τις δ᾽ ἕτερον ἐπενβάλῃ τῷ τάφῳ κριτῇ τῷ ζῶντι λόγον ἔνδικον πο[ι]ή[σει, ‘and if any one shall lay another in the tomb, he shall render judicial account to the | living Judge.”’ tions, p. 56), where so much is paid εἰς λόγον διατροφῆς, | “το…
Read the full entry →λόγος (logos) — word.
λόγος, ὁ,
verbal noun of λέγω (B), with senses corresponding to λέγω (B) II and III (on the various senses of the word see [Refs 2nd c.AD+] 111, compareinfr. VI. 1 a:
I. computation, reckoning (compare λέγω (B) II).
I.1. account of money handled, σανίδες εἰς ἃς τὸν λ. ἀναγράφομεν [Refs 5th c.BC+]; συνᾶραι λόγον μετά τινος settle accounts with, [NT]; δεύτεροι λ. a second audit, [Refs 4th c.AD+]; ὁ τραπεζιτικὸς λ. banking account, Theo Sm.p.73 H.: metaphorically, οὐκ ἂν πριαίμην οὐδενὸς λ. βροτόν [Refs 5th c.BC+]
I.1. b public accounts, i. e. branch of treasury, ἴδιος λ., in Egypt, [Refs]; also as title of treasurer, [Refs 1st c.BC+]; δημόσιος λ., = Latin fiscus, [Refs 1st c.AD+], etc. (but later, = aerarium, [Refs 4th…
λόγος
logos
from 3004; something said (including the thought); by implication, a
topic (subject of discourse), also reasoning (the mental faculty) or
motive; by extension, a computation; specially, (with the article in
John) the Divine Expression (i.e. Christ):--account, cause,
communication, X concerning, doctrine, fame, X have to do, intent,
matter, mouth, preaching, question, reason, + reckon, remove,
say(-ing), shew, X speaker, speech, talk, thing, + none of these
things move me, tidings, treatise, utterance, word, work.
see GREEK for 3004
λόγος, ου, ὁ
n.m.
a word, speech, divine utterance, analogy
λόγος logos 330x
a word, a thing uttered, Mt. 12:32, 37; 1 Cor. 14:19; speech, language, talk, Mt. 22:15; Lk. 20:20; 2 Cor. 10:10; Jas. 3:2; converse, Lk. 24:17; mere talk, wordy show, 1 Cor. 4:19, 20; Col. 2:23; 1 Jn. 3:18; language, mode of discourse, style of speaking, Mt. 5:37;
λόγος λόγος, ὁ, λέγω3 (A) the word or that by which the inward thought is expressed, Lat. oratio; and, (B) the inward thought itself, Lat. ratio.
Lat. vox, oratio, that which is said or spoken:
a word, pl. words, i. e. language, talk, Hom., etc.; λόγου ἕνεκα, Lat. dicis causa, merely for talking's sake, Plat.; λόγῳ in word, in pretence, opp. to ἔργῳ (in deed, in reality), Hdt., attic
a word, saying, statement, Thuc.: an oracle, Pind., Plat.:— a saying, maxim, proverb, Pind., Aesch.
an assertion, promise, Soph.
a resolution, κοινῷ λ. by common consent, Hdt.
a condition, ἐπὶ λόγῳ τοιῷδε id. Hdt.
a command, Aesch.
speech, discourse, conversation, εἰς λόγους ἐλθεῖν, συνελθεῖν, ἀφικέσθαι τινί Hdt., attic; λόγου μεῖζον, κρεῖσσον beyond expression, Hdt., Thuc.; λόγου ἄξιον worth mention…
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
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
332 occurrences in the New Testament, rendered 29 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 331 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 536 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.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ἔτους λε Μεσορὴ ἰδίου λόγου Δρύτωνος. ἐκ τῆς νήσου πρὸς Λαμένθιν δέδωκα πυροῦ ιδ κριθῆς β ἐμβαδικὸν δραχμὰς λ
Μοσχίων Πετεαρσένθει χαίρειν. ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ
Ἑλληνικῶν ἃ ἐξέτεισε Παοῦς ὁ Ὥρου πατὴρ καὶ ὁ αὐτὸς Ὧρος εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ
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
The Greek word ἀλήθεια (aletheia) means 'truth' and is derived from ἀληθής ('true'). It encompasses both objective truth, as in the reality of a matter, and subjective truthfulness, reflecting sincerity and integrity. In the New Testament, it is used in various contexts, including religious truth and moral integrity, with references in Romans and John.
ἀλήθεια, -ας, ἡ
(< ἀληθής),
[in LXX chiefly for אֱמֶת (on which, v. Cremer, 627f.), אֱמוּנָה;]
truth (v. DB, iv, 818f.).
Objectively, "the reality lying at the basis of an appearance; the manifested, veritable essence of a matter" (Cremer, 86): Ro 9:1, al.; of religious truth, Ro 1:25, al.; esp. of Christian doctrine, Ga 2:5, al.; ἀ. θεοῦ, Ro 15:8.
Subjectively, truthfulness, truth, not merely verbal (cl.), but sincerity and integrity of character: Jo 8:44, III Jo 3.
In phrases (MM, VGT, s.v.): ἐπ’ ἀληθείας, Mk 12:14, al.; ἀ. λέγειν (εἰπεῖν, λαλεῖν),
ἀλήθεια, -as, ἡ, (ἀληθής), [fr. Hom. down], verity, truth. I. objectively; 1. univ. what is true in any matier under consideration (opp. to what is feigned, fictitious, false): Jas. iii. 14; ὀλήθειαν λέγειν, ἐρεῖν, Jn. viii. 45 sq.; xvi. 7; Ro. ix. 14 1 Co. xii. 6; 1 Tim. ii. 7; εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν, everything as it really was, Mk. v. 33, (so in classics); μαρτυρεῖν τῇ ἀληθείᾳ to testify according to the true state of the case, Jn. v. 33; ina broader sense, λαλεῖν ἀλήθειαν to speak always according to truth, Eph. iv. 25; [ἀληθείας ῥήματα ἀποφθέγγομαι, as opp- to the vagaries of madness, Acts xxvi. 25]; ἀλήθεια ἐγένετο, was shown to be true by the event, 2 Co. vii. 14. ἐν ἀληθείᾳ in truth, truly, as the case is, according to fact: Mt. xxii. 16; Jn. iv. 23 sq. (as accords with the divine nature); 2 Co. vii. 14; Col. i. 6; ἐπ᾽ ἀληθείας a. truly, in truth, according to truth: Mk.…
Read the full entry →ἀλήθεια. The noun occurs requently in prepositional phrases, μετὰ πάσης ἀληθείας, etc. “Em ἀληθείας is found in P Amh II. 68% (late i/A.D.) ὀμνύομεν . . . εἶ μὴν ἐξ ὑγειοῦς Kal ἐπ᾽ ἀληθείας ἐπιδεδωκ[ςέ]ναι : so P Oxy III. 4809 (A.p. 132), and Syli 2261 (iii/B.c.) οὐ γεγενημένου τούτου ἐπ᾽ ἀληθείας, etc. This NT phrase is thoroughly idiomatic, we see, and not “translation Greek” in Mark. Other combinations are ἐξ a., P Oxy VII. 103253 (A.p. 162) ἐ[κ] τῆς a., P Flor I. 3214 (A.D. 298) ἐξόμνυμι. . . ἐξ ἀ. kal πίστεως. (For this collocation of nouns, cf. P Oxy I. 70° (iii/A.p.) πίστιν καὶ ἀλήθ[ειαν Exe, “is credited and accepted,” of a contract (Edd.).) With 2 Jn1, 3 Jnt ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, cf. the Gemellus letters, P Fay 11826 (A.D. 110) ἀσπάζου τοὺς φιλοῦντές σε πάντες πρὸς ἀλήθιαν, and 20. 11928 (c. A.D. 100) τοὺς φιλοῦντες ἡμᾶς πρὸς ἀλήθιαν. In much the same sense we find ταῖς…
Read the full entry →ἀλήθεια (alētheia) — truth.
ἀλήθ-εια [ᾰλ], ἡ,
Doric dialect ἀλάθεια (also ἀλαθείᾱ[Refs 7th c.BC+] ἀληθεί; Ionic dialect ἀληθείη:
I. truth, opposed to lie or mere appearance:
I.1. in [Refs 8th c.BC+] only opposed to a lie, frequently in phrase ἀληθείην καταλέξαι[Refs 8th c.BC+]; παιδὸς πᾶσαν ἀ. μυθεῖσθαι to tell whole truth about the lad, [Refs 8th c.BC+]; proverbial, οἶνος καὶ ἀ. `in vino veritas', Alc.[same place], etc.; ἁπλᾶ γάρ ἐστι τῆς ἀ. ἔπη[Refs 5th c.BC+]; ἀ. ἔχειν to be true, [Refs 5th c.BC+]
I.2. after [Refs 8th c.BC+] also truth, reality, opposed to appearance, σὺν ἀλαθείᾳ καλῶν[Refs 5th c.BC+] — in adverbial usages, τῇ ἀ. in very truth, [Refs 5th c.BC+]; ἐπὶ τῆς ἀληθείας καὶ τοῦ πράγματος in truth and reality, [Refs 4th c.BC+]…
ἀλήθεια
aletheia
from 227; truth:--true, X truly, truth, verity.
see GREEK for 227
ἀλήθεια, ας, ἡ
n.f.
truth
ἀλήθεια alētheia 109x
truth, Mk. 5:33; love of truth, sincerity, 1 Cor. 5:8; divine truth revealed to man, Jn. 1:17; practice in accordance with Gospel truth, Jn. 3:21; 2 Jn. 4
ἀλήθεια ἀληθής truth
truth, as opp. to a lie, παιδὸς πᾶσαν ἀλ. μυθεῖσθαι to tell the whole truth about the lad, Od.; so, χρᾶσθαι τῇ ἀλ. Hdt.; ἡ ἀλ. περί τινος Thuc.
truth, reality, opp. to appearance, τῶν ἔργων ἡ ἀλ. Thuc.
adverb. usages, τῇ ἀληθείᾳ in very truth, Thuc.; rarely ἀληθείᾳ Plat.; ἐπ᾽ ἀληθείας in truth and reality, Dem.; μετ᾽ ἀληθείας Xen.; κατ᾽ ἀλήθειαν Arist.
the character of the ἀληθής, truthfulness, sincerity, frankness, candour, Hdt., etc.
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
trooth (`emeth, emunah, primary idea of "firmness," "stability" (compare Ex 17:12), hence "constancy," "faithfulness," etc.; the Septuagint's Apocrypha and the New Testament, aletheia (Ro 3:7), pistis (Ro 3:3); in adjectival and adverbial sense, "in truth," "of a truth," "faithful," etc.; alethos (Lu 21:3; Joh 6:14; 7:40; 1Th 2:13); alethinos (Joh 17:3); ontos (1Co 14:25); pistos (1Ti 3:1); in the King James…
Truth
Used in various senses in Scripture. In Prov. 12:17, 19, it denotes that which is opposed to falsehood. In Isa. 59:14, 15, Jer. 7:28, it means fidelity or truthfulness. The doctrine of Christ is called “the truth of the gospel” (Gal. 2:5), “the truth” (2 Tim. 3:7; 4:4). Our Lord says of himself, “I am the way, and the truth” (John 14:6).
- God is a God of
- Christ is
Joh 14:6; 7:18
- Christ was full of
- Christ spoke
- The Holy Spirit is the Spirit of
110 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 109 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 70 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας: τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι.
Καίσαρα … Σεβαστὸν Αὐτοκράτορα θεοῦ Σεβαστοῦ υἱὸν ἦ μὴν ἐξ ὑγιοῦς καὶ ἐπ᾽ ἀληθείας ἐπιδεδωκέναι τὴν προκειμένην … … αν … γυναικῶν τ … τῶν παρ᾽ ἐμοὶ οἰκούντων
αὐτά. μὴ οὖν ἄλλως ποιήσῃς. ἐπιμέλου σεαυτοῦ. ἀσπάζου Ἐπαγαθὸν καὶ τοὺς φιλοῦντας ἡμᾶς πρὸς ἀλήθειαν. ἔρρωσο. Χοίακ ιβ. εἰς τὰ Σατορνάλια πέμψεις ἀλέκτορας δέκα ἀγοράσας καὶ εἰς τὰ γενέσια
ἔχʼ ἐκεῖ ἕως ποτίσῃς τὸ ἑπτάρουρον τοῦ ἐλαιῶνος. ἀσπάζου τοὺς φιλοῦντάς σε πάντας πρὸς ἀλήθειαν. ἔρρωσο. ἔτους ιδ Τραιανοῦ Καίσαρος τοῦ κυρίου, Ἀθὺρ ι.