2 Timothy 2:16 — Word Study
N1904Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
BSA<the>ho Butde worldlybebēlos [profane, unholy] empty babblingskenophōnia [vain, fruitless, talk, babblings] do yourself avoid;periistēmi▸ [shun, turn away from] onepi to morepolus forgar they will leadprokoptō▸ [proceed, advance] to ungodliness,asebeia [wickedness, impiety]
| Greek | English | Parsing |
|---|---|---|
| Τὰς | <the> | Article, accusative, plural |
| δὲ | But | Conjunction |
| βεβήλους | worldly | Adjective, accusative, plural |
| κενοφωνίας | empty babblings | Noun, accusative, plural |
| περιΐστασο· | do yourself avoid; | Verb, present, middle |
| ἐπὶ | on | Preposition |
| πλεῖον | to more | Adjective, accusative, singular |
| γὰρ | for | Conjunction |
| προκόψουσιν | they will lead | Verb, future, active |
| ἀσεβείας, | to ungodliness, | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But avoid irreverent, empty chatter, which will only lead to more ungodliness, |
| KJV | But shun profane and vain babblings: for they will increase unto more ungodliness. |
| ASV | But shun profane babblings: for they will proceed further in ungodliness, |
| YLT | and the profane vain talkings stand aloof from, for to more impiety they will advance, |
| WEB | But shun empty chatter, for it will go further in ungodliness, |
| BBE | But take no part in wrong and foolish talk, for those who do so will go farther into evil, |
Where they part company is κενοφωνίας — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause that explains the consequence of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbπεριΐστημι
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Timothy 2:16
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 Godly Livinggenerated
2 Timothy 2:16 warns against engaging in irreverent and empty talk, emphasizing that such discussions lead to ungodliness. This instruction is part of a broader theme in Paul's letter, where he encourages Timothy to be diligent in his ministry and to avoid distractions that could undermine his faith and the faith of others. The surrounding verses highlight the importance of being an approved worker who rightly handles the word of truth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Timothy 2:14 | Remind the believers of these things, charging them before God to avoid quarreling over words, which succeeds only in leading the listeners to ruin. |
| 2 | 1 Timothy 4:7 | But reject irreverent, silly myths. Instead, train yourself for godliness. |
| 3 | 1 Timothy 6:20 | O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,” |
| 4 | Titus 1:14 | and will pay no attention to Jewish myths or to the commands of men who have rejected the truth. |
| 5 | Titus 3:9 | But avoid foolish controversies, genealogies, arguments, and quarrels about the law, because these things are pointless and worthless. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — κενοφωνία, kenophōniagenerated
The word κενοφωνία (kenophonia) is a noun that combines the roots for 'empty' (κενός) and 'to speak' (φωνέω). It refers to discussions that are devoid of substance or meaning, often described as fruitless or idle chatter.
In this verse, it is used to caution against conversations that do not contribute to spiritual growth, highlighting the futility of such exchanges in the context of faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as 'But avoid irreverent, empty chatter,' which is echoed in the World English Bible as 'But shun empty chatter.' Both emphasize the need to steer clear of unproductive discussions.
However, the King James Version uses 'shun profane and vain babblings,' while the American Standard Version opts for 'shun profane babblings.' The Young's Literal Translation states 'and the profane vain talkings stand aloof from,' indicating a more direct approach to avoiding such discussions.
Sentence Structuregenerated
The main verb of the verse is περιΐστασο, do yourself avoid, which governs the instruction to avoid empty chatter. This is followed by a clause explaining the consequence of such chatter, indicating that it leads to more ungodliness.
The structure is straightforward, with one primary command followed by a rationale, making it clear that avoidance is necessary to prevent further ungodliness.
Septuagint Backgroundgenerated
In 2 Timothy 2:16, the Greek word πλεῖον (polus), meaning "to more," corresponds to the Hebrew word רַב (rab), which conveys the idea of "much, many, or great." This choice emphasizes the increasing nature of ungodliness that arises from irreverent chatter.
The term ἀσεβείας (asebeia), translated as "to ungodliness," is used in the LXX to render various Hebrew words, including פֶּ֫שַׁע (pesha), meaning "transgression." This connection highlights the serious moral implications of engaging in empty talk, as it leads to a greater state of transgression or ungodliness.
In plain words — the whole versegenerated
2 Timothy 2:16 advises Timothy to avoid meaningless discussions that do not contribute to faith and can lead to more ungodliness. This instruction is part of Paul's broader guidance on maintaining a focus on sound doctrine and spiritual integrity.
Frequently Asked Questionsgenerated
Avoiding empty chatter means steering clear of discussions that lack substance and do not contribute to spiritual growth or understanding.
Paul is concerned about ungodliness because it can lead believers away from the truth and undermine their faith, which is why he emphasizes the need to avoid distractions.
Empty chatter often includes gossip, arguments about trivial matters, or discussions that do not align with biblical truth or promote spiritual growth.
Ungodliness can manifest as actions or attitudes that disregard God's laws, such as dishonesty, immorality, or disrespect towards others.
Reflection Questionsgenerated
- What types of conversations do I engage in that may be considered empty or unproductive?
- How can I encourage others to focus on meaningful discussions that build faith?
- In what ways can I guard my heart and mind against ungodliness in my daily life?
- What steps can I take to ensure that my speech aligns with my faith and promotes spiritual growth?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to emphasize the importance of avoiding idle talk and its consequences for faith. Their insights provide a deeper understanding of Paul's admonition.
That all sins may be forgiven him who has turned to God with his whole heart... Also in the second to Timothy: "But shun profane novelties of words, for they are of much advantage to impiety.Early Church Fathers on 2 Timothy 2 →
"And shun profane novelties of speech." For they will not stop there. For when anything new has been introduced, it is ever producing innovations, and the error of him who has once left the safe harbor is infinite, and never stops.Early Church Fathers on 2 Timothy 2 →
Avoid profane and empty chatter; for they will increase in ungodliness, and their message will spread like gangrene. Hymenaeus and Philetus are among them, who have strayed concerning the truth,Early Church Fathers on 2 Timothy 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Timothy 2:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut shun profane and vain babblings,.... The ministry of false teachers is mere babbling; a voice, and nothing else, as the man said of his nightingale; a sound of words, but no solid matter in them;
Read John Gill on 2 Timothy 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut shun profane and vain babblings: for they will increase unto more ungodliness. Shun , [ periistaso (G4026)] - 'stand clear of, and superior to.' Vain - opposed to 'of the truth' (2 Timothy 2:15).
Read Robert Jamieson on 2 Timothy 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut shun profane and vain babblings; by these dishonourable terms the apostle defameth all impertinent discourses in discharge of the ministerial office, such as he had called fables and endless genealogies, which minister questions, ; profane and old wives’ fables, : here he calls them kenofwniav, empty, vain, and unprofitable discourses, which though possibly not profane in themselves, yet were profane as used in the discharge of the ministerial office, where nothing ought to be discoursed but the solid, useful truths of the gospel. For they will increase unto more ungodliness; these, he saith, will issue at last in errors and ungodliness of life.
Read Matthew Poole on 2 Timothy 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 But shun profane and vain babblings: for they will increase unto more ungodliness. Ver. 16. But shun] Gr. περμστασο, go round about them, viz. to suppress them on every side. St Peter calls them bubbles of words, full of wind, 2 Peter 2:18. For they will increase] The Greek word προκοψουσι signifies, to "cut a thing before," to make a passage for other things: as in some countries they cut a passage for their sheep because of the ice. Sure it is that error is of an encroaching nature. Let the serpent but wind in his head, and he will quickly bring in his whole body. He that saith yea to the devil in a little, shall not say nay when he pleases; he that tumbleth down the hill of error…
Read John Trapp on 2 Timothy 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) But shun profane and vain babblings.—But, in strong contrast to the conduct just urged, on the workman of God, do thou avoid (or, withdraw thyself from) vain babblings. The word rendered “shun” is a strong one, and signifies literally, to make a circuit so as to avoid; or, as Alford paraphrases it, “the meaning seems to come from a number of persons falling back from an object of fear or loathing, and standing at a distance round it.” The word is used in Titus 3:9. On the words “profane,” “vain-babblings,” see 1 Timothy 6:20. For they will increase unto more ungodliness.—Better translated, for they will advance unto . . . The tendency of these useless discussions and idle disputes is…
Read Charles John Ellicott on 2 Timothy 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Shun profane and vain babblings] This is the character he gives of the preaching of the false teachers. Whatever was not agreeable to the doctrine of truth was, in the sight of God, empty and profane babbling; engendering nothing but ungodliness, and daily increasing in that.
Read AdamClarke on 2 Timothy 2 →CambridgeThe Cambridge Bible for Schools and Colleges16. shun] The word is the same as in Titus 3:9 where reasons are given for rendering it avoid. The present tense here and in 2 Timothy 2:14 are all the more forcible for the aorists which come in between. ‘Be ever putting in remembrance’ ‘ever avoiding.’ The article before ‘profane babblings’ points to a well-known theme, ‘these false teachers and their talk.’ ‘Let your teachers and yourself handle truth aright; but the false teachers and their profane babblings avoid.’ Hence there is no real ambiguity about the subject to the next clause; though R.V. leaves us in doubt. ‘For these false teachers will only proceed further in ungodliness.’ The pronoun in the next verse refers back to…
Read Cambridge on 2 Timothy 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBut shun profane and vain babblings, - see the notes at 1 Timothy 6:20. For they will increase unto more ungodliness - Their tendency is to alienate the soul from God, and to lead to impiety.
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
But avoid irreverent, empty chatter, which will only lead to more ungodliness,
But shun empty chatter, for it will go further in ungodliness,
But avoid irreverent, empty chatter, which will only lead to more ungodliness,
But avoid profane chatter, because those occupied with it will stray further and further into ungodliness,
Tyndale line
But shun profane and vain babblings: for they will increase unto more ungodliness.
But shun profane babblings: for they will proceed further in ungodliness,
But shun profane babblings: for they will proceed further in ungodliness,
But shun profane and vain babblings: for they will increase to more ungodliness.
Stay prophane, and vaine babblings: for they shall encrease vnto more vngodlinesse.
Strictly literal
But profane, vain babblings shun, for they will advance to greater impiety,
and the profane vain talkings stand aloof from, for to more impiety they will advance,
and stand aloof from the profane vain talkings, for they will advance to more impiety,
Avoid profane talk, which leads to more and more godlessness.
From the Latin
But shun profane and vain babblings: for they grow much towards ungodliness.
Simplified
Avoid pointless chatter because people who do this are heading away from God.
But take no part in wrong and foolish talk, for those who do so will go farther into evil,
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.
Profana autem et vaniloquia devita : multum enim proficiunt ad impietatem :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܢ ܡܠܐ ܣܪܝܩܬܐ ܕܠܝܬ ܒܗܝܢ ܚܫܚܘ ܐܫܬܐܠ ܝܬܝܪܐܝܬ ܓܝܪ ܢܘܣܦܘܢ ܥܠ ܪܘܫܥܗܘܢ ܗܢܘܢ ܕܥܢܝܢ ܒܗܝܢ
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.
Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
The standard critical text of the New Testament.
Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
The previous edition, still widely cited.
Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
The Society of Biblical Literature edition, freely licensed.
Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
The edition that turned scholarship toward the earliest manuscripts.
Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
An independent critical text built from the oldest witnesses then known.
Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
A recent critical edition following documentary evidence closely.
Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
The reading of the majority of surviving manuscripts.
Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
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 2:16
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The 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-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural 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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word βέβηλος (bebelos) is derived from the root meaning 'to tread' and conveys the idea of being accessible or permitted for use. It generally refers to what is profane or unhallowed, contrasting with sacredness, and is used in the New Testament to describe both things and people that are secular or unholy, as seen in 1 Timothy 4:7 and Hebrews 12:16.
βέβηλος, -ον
(< βαίνω, whence βηλός, a threshold),
[in LXX chiefly for חֹל;]
permitted to be trodden, accessible (v. DCG, ii, 422b); hence,
(opp. to ἱερός) unhallowed, profane: of things, I Ti 4:7 6:20, II Ti 2:16; of men, I Ti 1:9, He 12:16 (cf. κοινός; Cremer, 140).†
βέβηλος, -ov, (BAQ, βαίνω, βηλός threshold) ; 1. accessible, lawful to be trodden; prop. used of places; hence 2. profane, equiv. to ὙΠ [i- e. unhallowed, common], Lev. x. 10; 1S. xxi.4; opp. to ἅγιος (as in [Ezek. xxii. 26]; Philo, vit. Moys. iii. § 18): 1 Tim. iv. 7; vi. 20; 2 Tim. ii. 16; of men, profane i.e. ungodly: 1 Tim. i. 9; Heb. xii. 16. (Often in Grk. writ. fr. Aeschyl. down.) [Cf. Trench § ci.]
βέβηλος. Syll 255 (ii/ A.D.) χώραν [σἸκαπανεύειν βέβηλον ἐϊ πέϊτασσες —the famous ‘ Gadatas’ inscr., translated from a rescript of Darius I. ‘The derived verb is of late formation, no earlier authority than LXX being quotable. The adj. was an old term. techn. of religion, and not a word of the vernacular : the LXX translators needed it, and may well have equipped it with a regularly formed verb.
βέβηλος (bebēlos) — profane.
βέβηλ-ος, ον,
Doric dialect βέβᾱλος [Refs 4th c.AD+]: (βαίνω, βηλός):— allowable to be trodden, probably of ground (opposed to ἱερός, [Refs 4th c.BC+]; ἢ πρὸς βεβήλοις ἢ πρὸς ἄλσεσιν θεῶν either on profane ground or.., [Refs 5th c.BC+]: hence generally, permitted, καὶ βέβηλα καὶ κεκρυμμένα λόγια public, current, [Refs 5th c.BC+]; βέβηλα permitted meats, [Refs 2nd c.AD+]
II. of persons, unhallowed, ={ἀμύητος}, [Refs 5th c.BC+]; impure, [Refs 5th c.BC+]: with genitive, uninitiated, τελετῆς [Refs 1st c.AD+]. adverb -λως[Refs 1st c.AD+]
βέβηλος
bebelos
from the base of 939 and belos (a threshold); accessible (as by
crossing the door-way), i.e. (by implication, of Jewish notions)
heathenish, wicked:--profane (person).
see GREEK for 939
βέβηλος, ον
Adj
profane, secular, unspiritual, godless, worldly
βέβηλος bebēlos 5x
pr. what is open and accessible to all; hence, profane, not religious, not connected with religion; unholy; a despiser, scorner, 1 Tim. 1:9; 4:7
βέβηλος βηλός, with βε- as a redupl. allowable to be trodden, permitted to human use, Lat. profanus, Soph., Eur.; ἐν βεβήλωι Thuc.
of persons, unhallowed, impure, id. Thuc., Plat.: c. gen. uninitiated in rites, Anth.
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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παρὸ καὶ πολλάκις ἐν βεβήλοις ὄντες χωρίοις τινὲς κατὰ τὴν οὐσίαν ἐν ἱερωτάτοις ὑπάρχουσι φαντασιούμενοι τὰ ἀρετῆς, καὶ ἔμπαλιν ἐν τοῖς ἀδύτοις ὑπάρχοντες ἄλλοι τὴν διάνοιάν εἰσι βέβηλοι, τῷ τροπὰς πρὸς τὸ χεῖρον καὶ τύπους αὐτὴν λαμβάνειν φαύλους·
διὸ καὶ τοὺς ποιητὰς αὐτῆς καὶ τοὺς συγγραφεῖς τῶν ἱστοριῶν οὐκ ἐπιμνησθῆναί φησιν Ἑκαταῖος ὁ Ἀβδηρίτης οὐδὲ τῶν κατʼ αὐτὴν πολιτευσαμένων ἀνδρῶν, ὡς ἁγνῆς οὔσης καὶ μὴ δέον αὐτὴν βεβήλοις στόμασιν διασαφεῖσθαι.
ἀνατροπήν, ἔξω ἢ καὶ προσπορίσας βαρβάροις ἔθνεσι δῶρα καὶ λωτίσματα, συνθρησκεύων τοῖς τοιούτοις ὁ βέβηλος καὶ παρθενοπίπης … δεῦρο ὑπὸ συλλῃστῶν, τοῦ αὐτοῦ καὶ ἰδικὴν ἐγγόνην καταμοιχεύσας
The Greek word κενοφωνία (kenophonia) is derived from the roots for 'empty' (κενός) and 'to speak' (φωνέω). It refers to empty talk or vain discussions, particularly in the context of worthless babble. This term appears in the New Testament in 1 Timothy 6:20 and 2 Timothy 2:16, where it denotes fruitless or useless discourse.
*† κενοφωνία, -ας, ἡ
(< κενός, φωνέω),
[cf. κενολογέω (צפף), Is 8:19*;]
empty talk, babbling: pl., I Ti 6:20, II Ti 2:16.†
κενοφωνία, -as, 7, (κενόφωνος uttering emptiness), (vaniloquium, Vulg. [ed. Clem. (in 2 Tim. ii. 16)]), empty discussion, discussion of vain and useless matters, [A. V. babbling]: 1 Tim. vi. 20; 2 Tim. 11. 16. (([Dioscor. 1 prooem. p. 3, 1]; eccles. writ.) * KEvOW
κενοφωνία (kenophōnia) — empty talk.
κενοφων-ία, ἡ,
vain talking, [NT+1st c.AD+]
κενοφωνία
kenophonia
from a presumed compound of 2756 and 5456; empty sounding, i.e.
fruitless discussion:--vain.
see GREEK for 2756
see GREEK for 5456
κενοφωνία, ας, ἡ
n.f.
empty disputing, worthless babble
κενοφωνία kenophōnia 2x
vain, empty babbling, vain disputation, fruitless discussion, 1 Tim. 6:20; 2 Tim. 2:16*
κενοφωνία κενο-φωνία, ἡ, φωνέω vain talking, babbling, NTest.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
2 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.
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The Greek word περιΐστημι (*periistemi*) is composed of the prefix περί (around) and the root ἵστημι (to stand). It generally means to stand around, to avoid, or to shun. In the New Testament, it appears in contexts such as John 11:42 and Acts 25:7, where it refers to standing by or around someone. The middle voice usage, indicating avoidance, is noted in 2 Timothy 2:16 and Titus 3:9.
περι-ίστημι (Rec. ΐστημι),
[in LXX: Jos 6:3 (סבב), II Ki 13:31 (נצב ni.), I Ki 4:16, Ep. Je 37, Jth 5:22, II Mac 14:9*;]
to place around.
to stand around: Jo 11:42; c. acc. pers., Ac 25:7. Mid. (in late writers), to turn oneself about to avoid, to shun: c. acc. rei, II Ti 2:16, Tit 3:9.†
περιίστημι. OGIS 735° (ii/B.c.) ἐν τοῖς νῦν περιστᾶσι και[ροῖς, present circumstances,” as contrasted with ἔν τε τοῖς πρότερον χρόνοις mentioned just before. See also P Oxy VI. 89914 (A.D. 200) where a woman complains of having been reduced to extreme poverty—els ἔνδειά]ν pe ob τὴν τυχοῦσαν περιστῆναι, and 20. 90215 (c. A.D. 465) εἰς τελείαν γὰρ ἀνατροπὴν καὶ εἰς αἰχάτην πεινων (/. ἐσχάτην πεῖναν) περιέστην, “1 have been reduced to complete ruin and the extremity of hunger’’ (Edd.): cf. Vett. Val. p. 28555 εἰς μεγίστας ἀτυχίας περιιστάνουσιν. The late use of the mid. = “‘turn oneself about” to avoid, “shun,” c. acc., as in 2 Tim 215, Tit 35, may perhaps be illustrated from Chrest. 11. 88|ν.80. (ii/A.p.) τῆς δὲ [ἀ]ντίας Δρουσίλλας περιισταμένης τὴν λογο[θ]εσίαν. Other exx. of the mid. are BGU IV. ro1g (mid. ii/A.D.) περι[εἼσταμένης δ᾽ αὐτῆς, and the floril/egeum PSI ΤΙ. 120%? (iv/A.D. Ὁ)…
Read the full entry →περιΐστημι (periistēmi) — to stand around.
περιίστημι,.
in the transitive tenses (with perfect περιέστᾰκα [Refs 5th c.BC+], place round, π. τοὺς ἑαυτοῦ [Refs 5th c.BC+]
2. bring round, ὁ δῆμος εἰς ἑαυτὸν περιέστησε τὴν πολιτείαν [Refs 5th c.BC+].with; εἰς τοσοῦτον π. τινά, ὥστε.. [Refs 4th c.BC+]; especially into a worse state, εἰς τοῦθ᾽ ἡ τύχη τὰ πράγματα αὐτῶν περιέστησεν ὥστε.. [Refs 5th c.BC+]; οἴκους εἰς πενίαν π. [Refs 2nd c.AD+]; convert, εἰς τὸ περιφερὲς [τὸν ἀέρα] [Refs 4th c.BC+]; transfer, π. τὰς ἑαυτοῦ συμφορὰς εἴς τινα [Refs 4th c.BC+]
II. in aorist 1 middle, place round oneself, ξυστοφόρων κύκλον [Refs 5th c.BC+]
περιΐστημι
periistemi
from 4012 and 2476; to stand all around, i.e. (near) to be a
bystander, or (aloof) to keep away from:--avoid, shun, stand by (round
about).
see GREEK for 4012
see GREEK for 2476
περιΐστημι
v.
I stand around, avoid, shun
περιίστημι periistēmi 4x
to place around; intrans. 2 aor. περιέστην, perf. part. περιεστώς, to stand around, Jn. 11:42; Acts 25:7; mid. to keep aloof from, avoid, shun, 2 Tim. 2:16; Tit. 3:9*
Verb-PMM-2S — Verb · present · middle · imperative · second person · singularpresent middle imperative — an action in progress.
V-PMM-2S Part of Speech: Verb Tense: Present Voice: Middle Mood: iMperative Person: second Number: Singular
a-void: Archaic use in 1Sa 18:11 for "escaped." In the Revised Version (British and American) of New Testament only in 2Co 8:20 stellomenoi (with negative), literally, "arranging that not," etc., i. e. by anticipation providing that something should not occur. In the King James Version for "turn away from," ekklinete: Ro 16:17; 1Ti 6:20; "refuse," paraitou, 2Ti 2:23; periistaso, Tit 3:9.
4 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
καὶ κυκλεύσαντες ἑπτὰ ἡμερῶν ὁδὸν εἰς ἀπορίαν ὕδατος τοῖς τε κτήνεσι καὶ τῇ στρατιᾷ περιέστησαν πλανηθέντων τὰς ὁδοὺς αὐτοῖς τῶν ἡγουμένων, ὡς ἀγωνιᾶν μὲν ἅπαντας, μάλιστα δὲ τὸν Ἰώραμον καὶ ὑπὸ λύπης ἐκβοῆσαι πρὸς τὸν θεόν, τί κακὸν αἰτιασάμενος…
καὶ τῶι συστρατιώτηι Ἀπολλωνίωι κατήνεγκαν αὐτῶν πάντα καὶ αὐτοὺς εἰς τὸν περὶ τοῦ ζῆν περιέστησαν κίνδυνον, ἐγβιασάμενοι καὶ ἣν περιεστάλκεσαν αὑτῶν οἱ παρʼ ἐμοῦ ὄνον σὺν τῶι ἐπικειμένωι χόρτωι.
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
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.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
πλέον, v.s. πολύς.
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πλείων, πλεῖον (pleiōn, pleion) — greater.
πλείων,
πλέων, ὁ, ἡ, neuter πλεῖον, πλέον, πλεῖν, comparative of πολύς (on the forms see entry near the end), more, of number, size, extent, etc., οἱ δὲ μάχονται παυρότεροι πλεόνεσσι [Refs 8th c.BC+]; ἐς πλείονας οἰκεῖν govern for the interest of the majority, [Refs 5th c.BC+]; πλέον᾽ ἔλπομαι λόγον Ὀδυσσέος ἢ πάθαν greater than.., [Refs 5th c.BC+]; τὸν πλείω λόγον all further speech, [Refs 5th c.BC+]; πλείω τὸν πλοῦν.. ποιησάμενοι having made the voyage longer, [Refs 5th c.BC+]; ὁ π. βίος a longer life, [Refs 5th c.BC+]; of Time, longer, π. χρόνος [Refs 8th c.BC+]
Read the full entry →πολύς
pleion
pleion pli'-on, or
pleon pleh'-on
comparative of 4183; more in quantity, number, or quality; also (in
plural) the major portion:--X above, + exceed, more excellent,
further, (very) great(-er), long(-er), (very) many, greater (more)
part, + yet but.
see GREEK for 4183
πλείων, εῖον
Adj
more, greater
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πλείων πλείων, πλέων, ονος, ὁ, ἡ, comp. of πολύς more, larger, both of number and size, Hom., etc.; τὸν πλείω λόγον all further speech, Soph.; πλείω τὸν πλοῦν the greater part of . . , Thuc.:—of Time, longer, πλείων χρόνος Hdt.; πλέων νύξ the greater part of night, Il.
with the Art., οἱ πλέονες the greater number, like οἱ πολλοί, the mass or crowd, Hom.; οἱ πλεῦνες Hdt., etc.; c. gen., τὰς πλεῦνας τῶν γυκαικῶν id. Hdt.:— the many, the people, opp. to the chief men, Thuc., etc.:— τὸ πλεῖον πολέμοιο the greater part of war, Hom.
pecul. usages of neut.:
as a Noun, more, πλεῦν ἔτι τούτου Hdt.; τὸ δὲ πλέον nay, what is more, Eur., Thuc.:— πλέον or τὸ πλέον τινός a higher degree of a thing, Soph.; τὸ πλ. τοῦ χρόνου Thuc.:— πλέον ἔχειν to…
Adj-ASN-C — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN-C Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter Degree: Comparative
45 occurrences in the New Testament, rendered 16 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 55 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
Counted over the 29 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word προκόπτω (i.e., *prokopto*) means to advance or make progress, derived from components meaning 'to cut forward.' It is used in various contexts, including physical advancement, time progression, and metaphorical growth in wisdom or moral standing. In the New Testament, it appears in verses like Romans 13:12 and Luke 2:52, emphasizing both temporal and intellectual advancement.
** προ-κόπτω,
[in Sm.: Ps 44 (45):5*;]
to cut forward a way, forward, advance, in cl. trans. with neut. adj., as οὐδὲν π., τὰ πολλὰ π. In late writers (Polyb., al.), wholly intrans., to advance, progress: of time, Ro 13:12. Metaph., Lk 2:52, Ga 1:14, II Ti 2:16 3:9, 13.†
προ-κόπτω : impf. mpoexorrov; fut. προκόψω; 1 aor. προέκοψα; to beat forward ; 1. to lengthen out by hammering (as a smith forges metals) ; metaph. to promote, forward, further: Hdt., Eur., Thue., Xen., al. 2. fr. Polyb. on intransitively [cf. B. 145 (127); W. 251 (236) ], to go forward, advance, proceed; of time: ἡ νὺξ mpoexower, the night is advanced [ A. V. is far spent], (day is at hand), Ro. xiii. 12 (Joseph. b. j. 4, 4, 6; [προκοmrovons τῆς ὥρας] Charit. 2, 3,3 [p. 38,1 ed. Reiske; τὰ τῆς νυκτός, ib. 2,3, 4]; ἡ ἡμέρα προκόπτει. Just. Mart. dial. c. Tryph. p. 277 d.; Lat. procedere is used in the same way, Livy 28,15; Sallust. Jug. 21, 52,109). metaph. to increase, make progress: with a dat. of the thing in which one grows, Lk. ii. 52 [not Tdf.] (Diod. 11, 87) ; ev with a dat. of the thing, ibid. Tdf.; Gal. i. 14, (Diod. [excerpt. de virt. et vitiis] p. 554, 69; Antonin. 1, 17)…
Read the full entry →προκόπτω, originally ‘‘cut forward” a way, is in late Greek always used intransitively ‘‘advance,’’ ‘‘ progress”: cf. BGU II. 42317 (ii/a.D.) (= Selections, p. 91) a soldier to his father, ἐκ τούτου ἐλπίζω ταχὺ προκόσαι (/. προκόψαι) τῶν θε[ῶ]ν θελόντων, ‘on this account I hope to be quickly promoted, if the gods will,” P Iand 35 (astrological—ii/A.D.) ta[xéws μὲν περὶ τὴν παι]δείαν προκόπτει, P Gen I. 748 (iii/a.D.) πρὸ μὲν πάντων εὔχομαί oe ὑγειαίνειν καὶ προκόπτειν, Ρ Flor Il. 17526 (a.p. 255) δήλω[σ]όν μοι εἰ προέκοψεν ὑμῶν τὰ ἔργα, and P Oxy I. 12218 (iii/iv A.D.) ἐρ]ρῶσθαί ge... πολλοῖς χρόνοις καὶ προκόπτειν εὔχομαι, “1 pray for your lasting health and prosperity ᾿: cf. Gal 114, A striking parallel to Lk 25" is afforded by Sy// 325 (= 4 708)18 (before B.c. 100), where a certain Aristagoras is praised as τῇ] τε ἡλικίᾳ προκόπτων Kal mpoaydpevos εἰς TO θεοσεβεῖν. MGr προκόφτω, ‘come…
Read the full entry →προκόπτω (prokoptō) — to advance.
προκόπτω,
cut one's way forward, only metaphorically, π. διὰ τῆς λεωφόρου advance by the high-road, [Refs 4th c.BC+]:—passive in [Refs 5th c.BC+], advance, prosper, ἀνωτέρω ὀδὲν τῶν πρηγμάτων προκοπτομένων [Refs]
II. with neuter adjectives, προκόψομεν οὐδέν shall make no progress, advance not at all. [Refs 7th c.BC+]; τὰ πολλὰ προκόψασ᾽ having prepared most of the way, [Refs 5th c.BC+]; τί ἂν προκόπτοι; what good would you get? [Refs]; οὐδὲν προὔκοπτον εἰς.. they made no progress towards.., [NT+5th c.BC+]
II.2. with genitive of things, τοῦ ναυτικοῦ μέγα μέρος προκόψαντες having made improvements in their navy to a great extent, [Refs 5th c.BC+]; ἡμῶν προκοπτόντων τῆς ἀρχῆς ἐκείνοις since we promote…
προκόπτω
prokopto
from 4253 and 2875; to drive forward (as if by beating), i.e.
(figuratively and intransitively) to advance (in amount, to grow; in
time, to be well along):--increase, proceed, profit, be far spent,
wax.
see GREEK for 4253
see GREEK for 2875
προκόπτω
v.
I advance, make progress
προκόπτω prokoptō 6x
pr. to cut a passage forward; to advance, make progress; to advance, as time, to be far spent, Rom. 13:12; met. to advance in wisdom, age, or stature, Lk. 2:52; seq. ἐν, to make progress or proficiency in, Gal. 1:14; προκόπτω ἐπὶ πλεῖον, to proceed or advance further, 2 Tim. 2:16; 3:9; προκόπτω ἐπὶ τὸ χεῖρον, to grow worse and worse, 2 Tim. 3:13*
προκόπτω fut. ψω attic imperf. προὔκοπτον to cut away in front: hence to forward a work (the metaph. being prob. taken from pioneers), Pass. to be forwarded, to advance, prosper, Hdt.
with neut. Adjs., τὰ πολλὰ προκόψασ᾽ having made most things ready, Eur.; τί ἂν προκόπτοις; what good would you get? id. Eur.; οὐδὲν προὔκοπτον they were making no progress, Xen.
c. gen. rei, τοῦ ναυτικοῦ μέγα μέρος προκόψαντες having made improvements in their navy to a great extent, Thuc.; ἡμῶν προκοπτόντων τῆς ἀρχῆς ἐκείνοις since we promote the increase of their empire, id. Thuc.; ἐπὶ πλεῖον πρ. ἀσεβείας having advanced further in impiety, NTest.
Read the full entry →Verb-FAI-3P — Verb · future · active · indicative · third person · pluralfuture active indicative — an action still to come.
V-FAI-3P Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Plural
led (`ophereth): Lead was one of the first metals to be used in the free state, probably because it was so easily obtained from its ores. Lead was found in ancient times in Egypt and the Sinaitic peninsula. There is no lead found in Palestine proper, but in Northern Syria and Asia Minor it occurs in considerable quantities, usually associated with silver. These sources no doubt furnished an important supply in Bible times. It was also brought by the Phoenicians from Spain (Tarshish) (Eze 27:12) and the British Isles.
Lead was used, as it still is, all along the Mediterranean shores for sinkers. Pieces of Egyptian fishnets probably dating from 1200 BC are now preserved in the British Museum, with their lead sinkers still attached. Since lead was the heaviest metal known to the ancients, gold excepted, it was generally used for…
This is one of the most common of metals, found generally in veins of rocks, though seldom in a metallic state, and most commonly in combination with sulphur. It was early known to the ancients, and the allusions to it in Scripture indicate that the Hebrews were well acquainted with its uses. The rocks in the neighborhood of Sinai yielded it in large quantities, and it was found in Egypt. In (Job 19:24) the allusion is supposed to be to the practice of carving inscriptions upon stone and pouring molten lead into the cavities of the letters, to render them legible and at the same time preserve them from the action of the air.
There are early allusions to this well-known metal in Scripture. The Egyptians "sank as lead" in the Red Sea, Ex 15:10; Nu 31:22; Eze 27:12. Job refers to its use in preserving a permanent record of events, by being melted and poured into letters deeply cut in a rock, Job 19:24. Leaden tablets also were used by the ancients for similar records. This metal was employed, before the use of quicksilver was known, in purifying silver; and the process by which these metals are purged from their dross, illustrates God’s discipline of his people, Jer 6:29,30; Eze…
6 occurrences in the New Testament, rendered 6 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 6 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
Αὐτὸς δὲ ὑποστρέφων εἰς Ἱεριχοῦντα παραγίνεται μελαγχολῶν ἤδη, καὶ μόνον οὐκ ἀπειλῶν αὐτῷ τῷ θανάτῳ προέκοπτεν εἰς ἐπιβολὴν ἀθεμίτου πράξεως·
πρὸ μὲν πάντων εὔχομαί σε ἐρρῶσθαι, ἔρρωμαι δὲ κἀγὼ μετὰ τῶν ἐμῶν πάντων καὶ προκόπτω. ἔγραψα συστατικήν σοι τῷ βενεφικιαρίῳ Ὀκταουίῳ Σαγίττᾳ τῷ ἀδελφῷ … χοντα τὴν σὴν μερίδα
μὴ ἐχούσας κτήνη φροντίδας εἰς τὰ ὑπόλοιπα ἔργα αὐτῶν τῆς συνκομιδῆς, δήλωσόν μοι εἰ προέκοψεν ὑμῶν τὰ ἔργα ἵνα δύο τετραονίαι σὺν τῇ ἐν Φιλωτερίδι ἀνέλθωσι εἰς τὴν μεταφορὰν
ξω ν προέκοπτεν τ … … αθη … τῆς στρατείας ἣν δὲ καλου … vestiges … περὶ
The Greek word ἀσέβεια (i.e., asebeia) is built from the root ἀσεβής and encompasses meanings like ungodliness, impiety, and wickedness. It appears in the New Testament in several passages, including Romans and Jude, where it refers to irreverence towards God and ungodly actions. The entries do not present significant disagreement.
ἀσέβεια, -ας, ἡ
(< ἀσεβής),
[in LXX for פֶּשַׁע, רֶשַׁע, etc.;]
ungodliness, impiety: Ro 1:18 11:26, II Ti 2:16, Tit 2:12; ἔργα ἀσεβείας, ungodly deeds, Ju 15; ἐπιθυηίαι τ. ἀσεβειῶν, desires for ungodly things or deeds, Ju 18 (DB, iv, 532; Cremer, 523; MM, s.v.).†
ἀσέβεια, -as, ἡ, (ἀσεβής, 4. V-), want of reverence towards God, impiety, ungodliness: Ro. i. 18; 2 Tim. ii. 16; Tit. ii. 12; plur. ungodly thoughts and deeds, Ro. xi. 26 (fr. Is. lix. 20); τὰ ἔργα ἀσεβείας [Treg. br. ἀσεβ.7 works of ungodliness, a Hebraism, Jude 15, οἵ. W. § 34, 3 b.; [B. § 132, 10]; ai ἐπιθυμίαι τῶν ἀσεβειῶν their desires to do ungodly deeds, Jude 18. (In Grk. writ. fr. [Eur.], Plat. and Xen. down; in the Sept. it corresponds chiefly to pwa.)
ἀσέβεια. In P Eleph 23} *- (B.c. 223-2) we find the characteristic phrase ἔνοχον εἶναι τῆι ἀσεβείαι Tod ὅρκου : cf. Sy// 560% (Rhodian dialect, iii/B.c.) ἢ ἔνοχος ἔστω tar ἀσεβείαι (of violating certain taboos concerning a temple—the last of them μηδὲ ὑποδήματα ἐσφερέτω μηδὲ ὕειον μηθέν), and of a much later date OGZS 2621 (iii/a.D.) ἔνοχον εἶναι ἀσεβείᾳ. In γὼ 190!° we have ἀ. with a genitive, elo]anSqoavras νύκτωρ ἐπ᾽ ἀδικίαι [kal] ἀσεβείαι τοῦ ἱεροῦ: King Lysimachus (B.C. 306-581) is decreeing penalties against men who tried to burn a temple. In the ‘* Apologia pro vita sua” of Antiochus I, OG/S 3835 (middle of i/B.c.) it is stated that χαλεπὴ νέμεσις βασιλικῶν δαιμόνων τιμωρὸς ὁμοίως ἀμελίας τε καὶ ὕβρεως ἀσέβειαν διώκει, and almost immediately afterwards there is a reference to the toilsome burdens of impiety—rtijs δὲ ἀσεβείας ὀπισθοβαρεῖς…
Read the full entry →ἀσέβεια (asebeia) — ungodlinessness.
ἀσέβ-εια, ἡ,
ungodliness, impiety, opposed to ἀδικία, διὰ τὴν ἐκείνων περὶ μὲν θεοὺς ἀ. περὶ δὲ ἀνθρώπους ἀδικίαν[LXX+5th c.BC+]: at Rome, disloyalty to the Emperor (as θεός), [Refs 2nd c.AD+]; of Christianity, [Refs 5th c.BC+]
ἀσέβεια
asebeia
from 765; impiety, i.e. (by implication)
wickedness:--ungodly(-liness).
see GREEK for 765
ἀσέβεια, ας, ἡ
n.f.
impiety, irreverence, wickedness
ἀσέβεια asebeia 6x
impiety, ungodliness; dishonesty, wickedness, Rom. 1:18; 11:26; 2 Tim. 2:16; Tit. 2:12; Jude 15, 18*
ἀσέβεια from ἀσεβής ungodliness, impiety, profaneness, Eur., Xen., 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
6 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 6 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 54 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.
μὴ γὰρ τοσαύτη κατάσχοι τὸν ἀνθρώπινον λογισμὸν ἀσέβεια, ὡς ὑπολαβεῖν ὅτι θεὸς γεωπονεῖ καὶ φυτεύει παραδείσους, ἐπεὶ καὶ τίνος ἕνεκα εὐθὺς διαπορήσομεν·
οὐ γὰρ ἐπιθυμήσας αἵματος ἀνθρωπίνου τὴν σφαγὴν αὐτῷ προστάξαι τοῦ παιδὸς ἔλεγεν, οὐδὲ οὗ πατέρα ἐποίησεν αὐτὸς ἀφελέσθαι τούτου βουλόμενος μετὰ τοιαύτης ἀσεβείας, ἀλλὰ δοκιμάσαι θέλων αὐτοῦ τὴν διάνοιαν, εἰ καὶ τοιαῦτα προστασσόμενος ὑπακούοι.
τοιγαροῦν ἔδονται τῆς ἑαυτῶν ὁδοῦ τοὺς καρπούς, καὶ τῆς ἑαυτῶν ἀσεβείας πλησθήσονται:
τοῖς κατονομαζομένοις καὶ μηδαμῶς καταντησάντων λαβεῖν κατʼ αὐτῶν τὴν καθήκουσαν ἀγωγήν. τῶν δὲ ἐν ἀσεβείᾳ πρὸς τῆι αὐτῆι λυμαγωνίαι καθεστώτων ὡς ἂν ἐν τῶι τοῦ ἀσύλου καταγινομένων ἠνάγκασμαι καὶ
κράτιστον ἐπιστράτηγον διακοῦσαί μου πρὸς τὸν προτεταγμένον Σερῆνον … ὡς αὐτὸν ἀποστήσοντα τῆς τε ἀσεβείας καὶ ἀπειθίας, ἔτι δὲ καὶ ἐπαναγκάσαι τὸν ὑποδεχόμενον αὐτὸν τελέσαι τά τε διὰ τῆς
αν … … … ἐπὶ τὸ ἱερὸν βῆμα ἐρχόμενος δηλῶ τὰ εἰς ἐμὲ κατὰ ἀσέβειαν ὑπὸ τῆς θυγατρός μου Λογγεινίας … τολμηθέντα· ταύτης γὰρ ὑποχειρίας μοι οὔσης κατὰ τὸν