2 Timothy 3:2 — Word Study
N1904ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
BSAWill beeimi▸ forgar <the>ho menanthrōpos lovers of self,philautos△ [selfish, self-centered] lovers of money,philarguros [covetous, materialistic] boastful,alazōn [braggarts] proud,huperēphanos [proud, haughty] abusive,blasphēmos [blasphemers, evil-speakers] to parentsgoneus [unsubmissive, rebellious] disobedient,apeithēs ungrateful,acharistos [unthankful, without praise] unholy,anosios [wicked, without God]
| Greek | English | Parsing |
|---|---|---|
| ἔσονται | Will be | Verb, future, middle deponent |
| γὰρ | for | Conjunction |
| οἱ | <the> | Article, nominative, plural |
| ἄνθρωποι | men | Noun, nominative, plural |
| φίλαυτοι, | lovers of self, | Adjective, nominative, plural |
| φιλάργυροι, | lovers of money, | Adjective, nominative, plural |
| ἀλαζόνες, | boastful, | Noun, nominative, plural |
| ὑπερήφανοι, | proud, | Adjective, nominative, plural |
| βλάσφημοι, | abusive, | Adjective, nominative, plural |
| γονεῦσιν | to parents | Noun, dative, plural |
| ἀπειθεῖς, | disobedient, | Adjective, nominative, plural |
| ἀχάριστοι, | ungrateful, | Adjective, nominative, plural |
| ἀνόσιοι, | unholy, | Adjective, nominative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy, |
| KJV | For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, |
| ASV | For men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy, |
| YLT | for men shall be lovers of themselves, lovers of money, boasters, proud, evil-speakers, to parents disobedient, unthankful, unkind, |
| WEB | For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, |
| BBE | For men will be lovers of self, lovers of money, uplifted in pride, given to bitter words, going against the authority of their fathers, never giving praise, having no religion, |
Where they part company is in the rendering of φιλάργυροι — see How Translations Differ.
The sentence is structured around a main clause followed by a series of descriptive phrases that enumerate the negative traits.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbεἰμί
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Timothy 3:2
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 — Warnings About the Last Daysgenerated
2 Timothy 3:2 presents a stark picture of human behavior in the last days, where selfishness and materialism will dominate. Paul lists various negative traits that will characterize people, emphasizing a departure from godly values. This passage serves as a caution for believers to remain vigilant and discerning in their conduct and relationships, especially as they navigate a world that may increasingly reflect these attitudes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Timothy 3:4 | traitorous, reckless, conceited, lovers of pleasure rather than lovers of God, |
| 2 | Romans 15:1–3 | We who are strong ought to bear with the shortcomings of the weak and not to please ourselves. |
| 3 | 2 Corinthians 5:15 | And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again. |
| 4 | Philippians 2:21 | For all the others look after their own interests, not those of Jesus Christ. |
| 5 | James 2:8 | If you really fulfill the royal law stated in Scripture, “Love your neighbor as yourself,” you are doing well. |
The Treasury of Scripture Knowledge — 36 references, hung on the phrase they belong to
The Key Word — φιλάυτοι, philautosgenerated
The word φιλάυτος is an adjective meaning 'self-loving' or 'selfish.' It is derived from the roots for 'loving' and 'self.' In this context, it describes individuals who prioritize their own interests above others, reflecting a negative trait that is warned against in Scripture.
This term is used to highlight a significant moral failing, as it indicates an attitude that is contrary to the teachings of humility and love for others. The presence of such individuals in society is a sign of moral decay.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has lovers of themselves, which is echoed in the KJV as lovers of their own selves and in the ASV as lovers of self.
Where they part company is in the rendering of φιλάργυροι. The BSB, along with several other translations, uses lovers of money, while the KJV opts for covetous. This distinction highlights different emphases on the nature of greed.
Sentence Structuregenerated
The main clause is governed by the linking verb ἔσονται, they will be, indicating a future state of being. This clause is accompanied by a series of noun phrases and adjectives that describe the characteristics of people in the last days.
The structure includes a noun phrase for the subject οἱ ἄνθρωποι (the men) and a predicate that lists various negative traits, creating a comprehensive picture of moral decline.
Septuagint Backgroundgenerated
The term ἄνθρωποι corresponds to the Hebrew אָדָם in the Septuagint, which means 'man' or 'mankind.' This connection emphasizes the universal nature of the moral failings described.
The word ἀχάριστοι is also found in the Septuagint, where it typically translates Hebrew terms related to ingratitude, reinforcing the biblical theme of thankfulness.
In plain words — the whole versegenerated
2 Timothy 3:2 warns that in the last days, people will be characterized by selfishness and a lack of moral integrity. They will love themselves and money, and display traits such as arrogance, disobedience to parents, ingratitude, and unholiness.
Frequently Asked Questionsgenerated
Being a 'lover of self' refers to a person who is selfish and prioritizes their own interests above others, often leading to negative behaviors and attitudes.
Paul lists these traits to warn Timothy and the church about the moral decline that will occur in the last days, encouraging them to remain steadfast in their faith.
To guard against selfishness, one can practice humility, serve others, and cultivate gratitude, focusing on the needs of others rather than just their own.
This warning reminds us to be aware of the cultural influences around us and to strive to live according to God's values rather than the selfish attitudes prevalent in society.
Reflection Questionsgenerated
- In what areas of my life might I be tempted to prioritize my own interests over others?
- How can I cultivate a spirit of gratitude and humility in my daily interactions?
- What steps can I take to encourage others to resist selfish behaviors?
- How does this passage challenge me to reflect on my own character and actions?
The early church on this verse — how the Fathers read it
Clement of Alexandria and John Chrysostom provide insights into the moral implications of this verse, emphasizing the dangers of selfishness and arrogance.
Such are the Greeks, "lovers of their own selves, and boasters."Early Church Fathers on 2 Timothy 3 →
The Lord says, “My teaching is not mine but my father’s, and he sent me.” About the robbers he says, “Anyone who speaks on his own authority is seeking his own glory.” Yet are the Greeks: “Lovers of self, arrogant.” In calling them wise,Early Church Fathers on 2 Timothy 3 →
Immediately he sets down the root and fountain, whence these and all other evils spring, that is, overweeningness. He that is seized with this passion is careless even of his own interests.Early Church Fathers on 2 Timothy 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Timothy 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor men shall be lovers of their own selves,.... Not in a good sense, as men may be, and as such are who love their neighbours as themselves, and do that to others they would have done to themselves;
Read John Gill on 2 Timothy 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Men - generally [ hoi (G3588) anthroopoi (G444)]; the majority in the professing church.
Read Robert Jamieson on 2 Timothy 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor men shall be lovers of their own selves; that is, the generality of men shall be persons that will neither love God nor men, in comparison with themselves; charity, which seeketh not her own, shall wax cold, men shall be wholly for themselves. Covetous; lovers of silver immoderately, so as they will get it any way, and when they have it will be as sordidly tenacious of it. Boasters; vaunting of themselves, vain-glorious, boasting of what they have not. Proud; lifted up in an opinion of themselves. Blasphemers; speaking evil of God and men. Disobedient to parents; stubborn and rebellious against those that bare them. Unthankful, both to God and men, for kindnesses received from either.…
Read Matthew Poole on 2 Timothy 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Ver. 2. Lovers of their own selves] This sinful self-love is the root of all the rest that follow in this black beadroll. Boasters] Or, arrogant, as that Pyrgopolynices, Isaiah 10:8-11, Thrasonical Lamech, Genesis 4:23, where he brags and goes on to out dare God himself. Spaniards are said to be impudent braggers, and extremely proud in the lowest ebb of fortune. Resembling Thraso or his behaviour; given to or marked by boasting; bragging, boastful, vainglorious. ŒD
Read John Trapp on 2 Timothy 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) For men shall be lovers of their own selves.—Hofmann and others have attempted to portion out these vices into groups. But any such effort seems artificial. A certain connection seems to exist in some part; but when pressed to preserve the groups, a strained meaning has to be given to some of the terms. It seems, therefore, best simply to understand the catalogue as representing the various more prominent vices which appeared on the surface of Christian society, and threatened the very existence of the Church, even in those early times when Timothy ruled over the congregations of Christians at Ephesus. Hofmann, however, divides the catalogue contained in 2 Timothy 3:2-4 into three…
Read Charles John Ellicott on 2 Timothy 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. For men shall be] The description in this and the following verses the Papists apply to the Protestants; the Protestants in their turn apply it to the Papists; Schoettgen to the Jews; and others to heretics in general. There have been both teachers and people in every age of the Church, and in every age of the world, to whom these words may be most legitimately applied. Both Catholics and Protestants have been lovers of their own selves, c. but it is probable that the apostle had some particular age in view, in which there should appear some very essential corruption of Christianity. Lovers of their own selves] φιλαυτοι. Selfish, studious of their own interest, and regardless of…
Read AdamClarke on 2 Timothy 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. For men shall be lovers of their own selves] ‘The article is generic; the men who shall live in those times,’ Alford. Self-lovers, money-lovers; the first pair of adjectives in the description go naturally together; the first of the words occurs only here in N.T., the second only in Luke 16:14, ‘the Pharisees also who were lovers of money.’ The first and an almost exact synonym of the second occur together in Ar. Pol. ii. v. where Plato’s question is being discussed whether there ought to be private property or not. ‘It is clear then that the better plan is for the property to be held separately while the produce is common. Besides even for the pleasure of the thing it makes an…
Read Cambridge on 2 Timothy 3 →Albert Barnes1798–1870Barnes' Notes on the BibleFor men shall be lovers of their own selves - It shall be one of the characteristics of those times that men shall be eminently selfish - evidently under the garb of religion; 2 Timothy 3:5.
Read Albert Barnes on 2 Timothy 3 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy,
For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy,
For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy,
For people will be lovers of themselves, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy,
Tyndale line
For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
For men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy,
For men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy,
For men will be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
For men shalbe louers of their owne selues, couetous, boasters, proud, cursed speakers, disobedient to parents, vnthankefull, vnholy,
Strictly literal
for men shall be lovers of self, lovers of money, boastful, arrogant, evil speakers, disobedient to parents, ungrateful, profane,
for men shall be lovers of themselves, lovers of money, boasters, proud, evil-speakers, to parents disobedient, unthankful, unkind,
for men will be lovers of themselves, lovers of money, boasters, proud, slanderous, disobedient to parents, unthankful, unkind,
For people will be lovers of themselves, lovers of money, boastful, proud, blasphemers, disobedient to parents, ungrateful, and unholy.
From the Latin
Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked,
Simplified
People will love themselves and love money. They will be boastful, arrogant, abusive, disobedient to their parents, ungrateful, and without God in their lives.
For men will be lovers of self, lovers of money, uplifted in pride, given to bitter words, going against the authority of their fathers, never giving praise, having no religion,
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.
erunt homines seipsos amantes, cupidi, elati, superbi, blasphemi, parentibus non obedientes, ingrati, scelesti,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܢܗܘܘܢ ܒܢܝܢܫܐ ܪܚܡܝ ܢܦܫܗܘܢ ܘܪܚܡܝ ܟܣܦܐ ܫܒܗܪܢܐ ܪܡܐ ܡܓܕܦܢܐ ܕܠܐܢܫܝܗܘܢ ܠܐ ܡܬܛܦܝܣܝܢ ܟܦܪܝ ܒܛܝܒܘܬܐ ܪܫܝܥܐ
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.
ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
The standard critical text of the New Testament.
ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
The previous edition, still widely cited.
ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
The Society of Biblical Literature edition, freely licensed.
ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
The edition that turned scholarship toward the earliest manuscripts.
ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
An independent critical text built from the oldest witnesses then known.
ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
A recent critical edition following documentary evidence closely.
ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
The reading of the majority of surviving manuscripts.
ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι,
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 3:2
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.
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-FDI-3P — Verb · future · middle deponent · indicative · third person · pluralfuture middle deponent indicative — an action still to come.
V-FDI-3P Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: third Number: Plural
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
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·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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 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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural 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
The Greek word ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
559 occurrences in the New Testament, rendered 21 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 548 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 708 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 γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας
φίλαυτος (philautos) is an adjective meaning 'self-loving' or 'selfish.' It is derived from the roots for 'loving' and 'self.' The term appears in the New Testament in 2 Timothy 3:2, where it describes a negative trait. While it can have a neutral sense in classical texts, it is predominantly used in a negative context in biblical literature.
Tue etymology of these words holds out, perhaps, the expectation of a greater nearness of meaning than in actual use is the case. Yet they sometimes occur together, as in Plutarch (De Rect. Rat. Aud. 6), nor can it be denied that ‘the pleaser of himself’ and ‘the lover of himself’ stand in sufficient moral proximity, and are sufficiently liable to 1 For instance, take the adjectives alone which are an addition to, or a variation from, his ethical terminology in all his other Epistles ; occurring as they do nowhere else but in these Epistles: αἱρετικός, ἀκρατής, ἄμαχος, aveEixaxos, ἀνεπαίσχυντος, ἀνεπίληπτος, ἀνήμερος, ἀνόσιος, ἀπαίδευτος, ἄρτιος, ἀφιλάγαθος, ἀψευδής, διάβολος, διδακτικός, δίλογος, ἐγκρατής, ἐπίορκος, εὐμετάδοτος, ἤρεμος, καλοδιδάσκαλος, κοινωνικός, ματαιολόγος, νηφάλιος, οἰκουρός, ὀργίλος, πάροινος, σώφρων, φιλάγαθος, φίλανδρος, φίλαυτος, φιλήδονος, φιλόθεος…
Read the full entry →* φίλ-αυτος, -ον
loving oneself (Arist.); in bad sense (ib.), selfish: II Ti 3:2.†
SYN.: αὐθάδης (v. Tr., Syn., § xciii)
φίλαυτος, ‘loving self,’’ occurs in Bibl. Greek only in 2 Tim 3?: cf. Philo Leg. Allegr. i. 49 (ed. Cohn) φίλαντος δὲ καὶ ἄθεος ὁ νοῦς οἰόμενος ἴσος εἶναι θεῷ. For the corr. subst. see P Par 26:19 (B.c. 163) (= UPZ i. p. 247, Selections, p. 14) 80 ὀλίων (2 ὀλίγων) τὴν τῶν ἀδικούντων ἡμᾶς φιλαυτίαν ἐχθεῖναι. For φίλαυτος and φιλαυτία, Waddell (Selections, p. 178) refers to Plato Zaws 731 D and the discussion in Aristot. Ah. WV. ix. 8.
φίλαυτος (philautos) — selfish.
φῐλαυτ-ος, ον,
(αὑτοῦ) loving oneself, in good sense, τὸν ἀγαθὸν δεῖ φ. εἶναι [Refs 4th c.BC+]: more frequently in bad sense, selfish, [NT+4th c.BC+]; τὸ φ. ={φιλαυτία}, [Refs 1st c.AD+] adverb -τως[Refs 2nd c.AD+]
φίλαυτος
philautos
from 5384 and 846; fond of self, i.e. selfish:--lover of own self.
see GREEK for 5384
see GREEK for 846
φίλαυτος, ον
Adj
selfish
φίλαυτος philautos 1x
self-loving; selfish, 2 Tim. 3:2*
φίλαυτος φίλ-αυτος, ον, αὑτοῦ loving oneself, Arist.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
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.
φίλαυτος δὲ καὶ ἄθεος ὁ νοῦς οἰόμενος ἴσος εἶναι θεῷ καὶ ποιεῖν δοκῶν ἐν τῷ πάσχειν ἐξεταζόμενος·
The Greek word φιλάργυρος (*philarguros*) is built from φίλος (loving) and ἄργυρος (silver). It means 'money-loving' or 'avaricious' and is used in contexts relating to greed, appearing in Luke 16:14 and 2 Timothy 3:2. The lexicons uniformly describe it as covetous, with no significant disagreement noted.
φιλ-άργυρος, -ον, (φίλος and ἄργυρος), loving money, avaricious: Lk. xvi. 14; 2 Tim. iii. 2. (Soph., Xen., Plat., al.)
φιλάργυρος, “loving money ’”’ (Lk 16'4, 2 Tim 35), is found in an imperfect context in P Petr III. 53 (7) (ili/B.c.). The word appears as a proper name in P Oxy XIV. 1678’? (iii/A.D.).
φιλάργυρος (philarguros) — money-loving.
φῐλάργῠρ-ος, ον,
fond of money, avaricious, [NT+5th c.BC+]; superlative -ώτατος[Refs 5th c.BC+]
φιλάργυρος
philarguros
from 5384 and 696; fond of silver (money), i.e. avaricious:--covetous.
see GREEK for 5384
see GREEK for 696
φιλάργυρος, ον
Adj
money-loving, avaricious
φιλάργυρος philargyros 2x
money-loving, covetous, Lk. 16:14; 2 Tim. 3:2*
φιλάργυρος φι^λ-άργυ^ρος, ον, fond of money, covetous, Soph., Xen., etc.; Sup. φιλαργυρώτατος, Xen.:— τὸ φιλάργυρον ῀ φιλαργυρία, Plat.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
mun'-i: Various terms are used for money in the Bible, but the most common are the Hebrew keceph, and Greek argurion, both meaning silver. We find also qesiTah, rendered by Septuagint "lambs," probably referring to money in a particular form; chalkos, is used for money in Mt 10:9; Mr 6:8; 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); chrema, "price," is rendered money in Ac 4:37; 8:18,20; 24:26; kerma, "piece," i.e. piece of money (Joh 2:15); didrachmon, "tribute money" (Mt 17:24 the King James Version, the Revised Version (British and American) "half-shekel"); kensos, "census,"…
Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly…
Uncointed money. --It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we…
Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the…
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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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
ἐπειδὴ ὁδηγεῖ τὸ ψεῦσμα εἰς τὴν κλοπήν, μηδὲ φιλάργυρος μηδὲ κενόδοξος: ἐκ γὰρ τούτων ἁπάντων κλοπαὶ γεννῶνται.
καὶ παρὰ Φιλαργύρου τοῦ Καίσαρος Ἀλεξανδρέως. συνχωρεῖ Ἑρμίας ἀναδιδόναι ὃ προείκατο εἰς αὐτὸν ὁ Φιλάργυρος ἐν τοῖς ἔμπροσθεν χρόνοις ψιλὸν πιττάκιον ἀπὸ τῆς Ἑρμίου τραπέζης ἀργυρίου δραχμὰς χ
ἄνεμοι διὰ συστάσεως ὠμης … … φυ … … ἀσπάζονται ὑμᾶς Ἀπίων, Λογγεῖνος, Ἄγαθος, Φιλάργυρος. ἐρρῶσθαι ὑμᾶς εὔχομαι εὐτυχοῦντας. Θέωνι υἱῷ Ἡράκλειος.
The Greek word ἀλαζών (i.e., *alazon*) derives from the root meaning 'wandering' and generally refers to a braggart or boaster. It encompasses meanings such as a vagabond, impostor, or false pretender, and is used in the New Testament in Romans 1:30 and 2 Timothy 3:2. The lexicons note its association with arrogance and deceit, particularly in the context of Sophists and charlatans.
THESE words occur all of them together at Rom. i. 30, though in an order exactly the reverse from that in which I have found it convenient to take them. They constitute an interesting subject for synonymous discrimination. ᾿Αλαζών, occurring thrice in the Septuagint (Hab. ii. 5; Job xxviii. 8; Prov. xxi. 24), is found twice in the N. T. (here and at 2 Tim. iii. 2); while ἀλαζονεία, of which the Septuagint knows nothing, appears four times in the Apoerypha (Wisd. v. 8; xvii. 7; 2 Mace. ix. 8; xv. 6), and in the N. T. twice (Jam. iv. 16; 1 John ii. 16). Derived from adm, ‘a wandering about,’ it designated first the vagabond mountebanks (‘marktschreyer’), conjurors, quacksalvers, or exorcists (Acts xix. 13 ; 1 Tim. v. 13) ; being joined with γόης (Lucian, Revivise. 29); with φέναξ (Aristophanes, Ran. 909); with κενός (Plutarch, De Prof. Virt. 10) ; full of empty and boastful professions of…
Read the full entry →ἀλαζών, -dvos, ὁ, ἡ, (ἄλη wandering), [fr. Arstph. on], an empty pretender, a boaster: Ro. i. 30; 2 Tim. iii. 2. [Trench §xxix.; Tittmanni. p. 73sq.; Schmidt ch. 172, 2. ]
ἀλαζών (alazōn) — braggart.
ἀλαζ-ών [ᾰλ], όνος, ὁ, ἡ,
(ἄλη) properly wanderer about country, vagrant, [Refs 7th c.BC+]
II. charlatan, quack, especially of Sophists, [Refs 5th c.BC+]
II.2. braggart, boaster, [Refs 5th c.BC+]; title of play by [Refs 4th c.BC+]
II.3. adjective, boastful, pretentious, [Refs 5th c.BC+]: comparative -έστερος[Refs] most shameless, [Refs 5th c.BC+]. adverb superlative -έστατα, δρω-ν[Refs 2nd c.AD+]
ἀλαζών
alazon
from ale (vagrancy); braggart:--boaster.
ἀλαζών, όνος, ὁ
n.m.
a boaster
ἀλαζών alazōn 2x
prideful, arrogant, boasting, Rom. 1:30; 2 Tim. 3:2*
ἀλαζών ἄλη properly a vagabond: then, a false pretender, impostor, quack, of Sophists, Ar., Plat., etc.
as adj. swaggering, boastful, braggart, Lat. gloriosus, Hdt., Plat.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
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.
← 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
μνημονικῷ μὲν οὖν ἀνδρὶ ἀστὴ συμβιοῖ γυνή, μνήμη, ἐπιλανθανομένῳ δὲ παλλακίς, ἀνάμνησις, Σύρα τὸ γένος, ἀλαζὼν καὶ ὑπέραυχος·
ἐτελεύτησε δὲ βιώσας ἔτη πεντήκοντα καὶ ἑπτὰ βασιλεύσας δʼ αὐτῶν ἑπτακαίδεκα, τὸν τρόπον ἀλαζὼν ἀνὴρ καὶ ἀνόητος καὶ διὰ τὸ μὴ προσέχειν τοῖς πατρῴοις φίλοις τὴν ἀρχὴν ἀπολέσας·
The Greek word ὑπερήφανος (huperēphanos) is formed from the components meaning 'above' and 'to appear.' It primarily conveys a negative sense of arrogance or haughtiness, often used in biblical contexts to describe those who are disdainful or overweening (e.g., Romans 1:30, 2 Timothy 3:2). While it can also imply a positive sense of magnificence, this usage is rare.
THESE words occur all of them together at Rom. i. 30, though in an order exactly the reverse from that in which I have found it convenient to take them. They constitute an interesting subject for synonymous discrimination. ᾿Αλαζών, occurring thrice in the Septuagint (Hab. ii. 5; Job xxviii. 8; Prov. xxi. 24), is found twice in the N. T. (here and at 2 Tim. iii. 2); while ἀλαζονεία, of which the Septuagint knows nothing, appears four times in the Apoerypha (Wisd. v. 8; xvii. 7; 2 Mace. ix. 8; xv. 6), and in the N. T. twice (Jam. iv. 16; 1 John ii. 16). Derived from adm, ‘a wandering about,’ it designated first the vagabond mountebanks (‘marktschreyer’), conjurors, quacksalvers, or exorcists (Acts xix. 13 ; 1 Tim. v. 13) ; being joined with γόης (Lucian, Revivise. 29); with φέναξ (Aristophanes, Ran. 909); with κενός (Plutarch, De Prof. Virt. 10) ; full of empty and boastful professions of…
Read the full entry →ὑπερήφανος, -ον
(< ὑπέρ, φαίνομαι, c. η pleonast., v. Kühner3, I, 189)
[in LXX for זֵד, גֵּאֶה, לוּץ, etc. ;]
showing oneself above others;
in good sense (Plat., al.), pre-eminent, splendid;
more freq. in had sense, and so always in Scr., arrogant, haughty, disdainful (v. Westc. Epp. Jo., 65b): Ro 1:30, II Ti 3:2; διανοίᾳ καρδίας, Lk 1:51; opp. to ταπεινός (as in Pr 3:34), Ja 4:6, I Pe 5:5 (LXX).†
SYN.: ἀλαζών, ὑβριστής, v. Tr., Syn., § xxix
ὑπερήφανος, -ov, (fr. ὑπέρ and φαίνομαι, with the connective [or Epie extension (ef. Curtius § 392)]y; cf. ὑπερη φερής, Bus λεγής, τανη λεγής; εὐη yerns), fr. Hes. down; 1. showing one’s self above others, overtopping, conspicuous above others, pre-eminent, (Plat., Plut., al.). 2. especially in a bad sense, with an overweening estimate of one’s means or merits, despising others or even treating them with contempt, haughty, [cf. Westcott, Epp. of St. John, p. 64°]: Ro. i. 30; 2 Tim. iii. 2; opp. to ταπεινοί, Jas. iv.6; 1 Pet. v. 5, (in these two pass. after Prov. iii. 34); with διανοίᾳ καρδίας added, Lk. i. 51. (Sept. for 11, 07, 78a, ete.; often in the O. T. Apocr.) [See Trench, Syn. § xxix.; Schmidt ch. 176, 8.]
ὑπερήφανος is always used ina bad sense in Biblical Greek, ‘‘ haughty,” “arrogant”: cf. the adj. as a personal epithet in P Oxy III. 530° (ii/A.D.) ἀσπάζου. . . Λεοντᾶν τὸν ὑπερήφανον, “salute Leontas the proud,” and the adv. in P Cairo Zen I. 59080! (B.C. 257) μαστιγῶν ἐμὲ ὑπερηφί dvs. Commenting on Jas 45, Hort has shown how readily the thought of personal arrogance passes into ‘‘insolence” or ‘*scorn,” the adj. thus standing midway between ἀλάζων and ὑβριστής (cf. Rom 139). See further Trench Syz. § 20.
ὑπερήφανος (huperēphanos) — arrogant.
ὑπερήφᾰν-ος, ον,
Doric dialect ὑπερά- [Refs 5th c.BC+]:—mostly in bad sense, overweening, arrogant, [LXX+8th c.BC+]; -ώτεροι.. καὶ ἀλογιστότεροι[Refs 4th c.BC+] adverb, -νως ἔχειν bear oneself proudly, [Refs 5th c.BC+]; ὑ. ζῶντες living sumptuously, prodigally, [Refs 5th c.BC+]; of a dish, ὑ. ὄζειν [Refs 2nd c.AD+] (but also, insolently, brutally, μαστιγοῦν τινα probably in [Refs 3rd c.BC+]—This sense appears in [Refs 8th c.BC+]participle ὑπερηφανέων (which see).
2. rarely in good sense, magnificent, splendid, σοφία, ἔργον, [Refs 5th c.BC+]; sublime, [Refs 5th c.AD+]. adverb -νως, ἀγωνιζόμενος [Refs 1st c.AD+]
ὑπερήφανος
huperephanos
from 5228 and 5316; appearing above others (conspicuous), i.e.
(figuratively) haughty:--proud.
see GREEK for 5228
see GREEK for 5316
ὑπερήφανος, ον
Adj
proud, arrogant
ὑπερλίαν hyperlian 2x
in the highest degree, preeminently, especially, superlatively, 2 Cor. 11:5; 12:11*
ὑπερήφανος ὑπερ-ήφα^νος, ον, prob. for ὑπερφανής, η being inserted. in bad sense, overweening, arrogant, haughty, Hes., Aesch., Dem.; οἰκίαι ὑπερηφανώτεραι Dem.;—so in adv., ὑπερηφάνως ἔχειν to bear oneself haughtily, Plat.; ὑπ. ζῆν to live prodigally, Isocr.
in good sense, magnificent, splendid, Plat.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
→ See PRIDE
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδʼ ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν…
Θεὸς γάρ, φησίν, ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν.
οὐκ ἔσῃ πλεονέκτης οὐδὲ ἅρπαξ οὐδὲ ὑποκριτὴς οὐδὲ κακοήθης οὐδὲ ὑπερήφανος.
r,ctr Ὑπερήφανος Σενθῶνι τῇ ἀδελφῇ πλεῖστα χαίρειν. τὸ προσκύνημά σου ποιῶ παρὰ τῷ κυρίῳ Σαράπιδι. ἔπεμψά
The Greek word βλάσφημος (i.e., *blasphemous*) is derived from elements meaning 'evil-speaking' and 'speech.' It covers a range of meanings including slanderous and reproachful, often used in a religious context to denote irreverence towards God. The New Testament references include Acts 6:11, 1 Timothy 1:13, and 2 Timothy 3:2. Some sources note a disagreement about its etymology, particularly regarding its roots.
βλάσφημος, -ον
(< βλασ-, of uncertain deriv., v. Thayer, Boisacq; + φήμη, speech),
[in LXX: Is 66:3 (מְבָרֵךְ אָוֶן), Wi 1:6, Si 3:16, II Mac 9:28 10:4, 36 * ;]
evil-speaking, slanderous, blasphemous: Ac 6:11, II Ti 3:2, II Pe 2:11 (cf. Ju 9);
as subst. a blasphemer: I Ti 1:13 (Cremer, 570).†
βλάσφημος, -ov, (βλάξ slugaish, stupid, and φήμη speech, report, [ἃ]. βλάπτω (q. v.) and φ.7), speaking evil, slanderous, reproachful, railing, abusive: Acts vi. 11 (ῥήματα βλάσφημα eis Μωῦσῆν καὶ τὸν θεόν) ; [vi. 13 Ree. (p. BX. κατὰ τοῦ τόπου τοῦ ἁγίου); 2 Pet. ii. 11 (see βλασφημία, a.); Rev. xiii. 5 [Lehm.]; βλάσφημος as subst. a blasphemer: 1 Tim. i. 13; 2 Tim. iii. 2. (Is. xvi. 3; Sap. i. 6; Sir. iii. 16; 2 Mace. ix. 28; [x. 36 (cf. 4)]; in Grk. writ. fr. Dem. down.)
βλάσφημος. The more special sense of irreverence towards God which β. and its derivatives have acquired, though not inherent in the word itself (cf. Jas 27, 2 Pet 211), may be illustrated from Vettius Valens p. 44% els θεοὺς βλασφημοῦσιν ἢ ἐπίορκοι καὶ ἄθεοι καθίστανται, 58! εἰς τὰ θεῖα βλασφημοῦντες, 6γ50 πολλὰ βλασφημήσει θεούς (for construction cf. 4 Kings 19%)**). Thumb (fed/en. p. 178) remarks on the word as a genuine piece of “‘ Biblical Greek,” that is a word which has acquired a technical meaning in association with Jewish and Christian religion. The etymology which seems to suit best its original meaning of ‘injurious speaking”’— βλάψ, the reduced form of βλάβος, and φη-μί---ἰς not without phonetic diffculties: see Brugmann-Thumb G7.‘ p. 117f. (where it is accepted with some hesitation), and for an alternative (Brugmann’s) Boisacq Lex.…
Read the full entry →βλάσφημος (blasphēmos) — blasphemous.
βλάσφημ-ος, ον,
speaking ill-omened words, evil-speaking, [Refs 4th c.BC+]: with genitive, against.., [Refs 1st c.AD+]
2. of words, slanderous, libellous, δέδοικα μὴ βλάσφημον μὲν εἰπεῖν ἀληθὲς δ᾽ ᾖ [Refs 4th c.BC+]. adverb -μως[Refs 2nd c.AD+]
3. blasphemous, ἔθνη [LXX+NT]: substantive, blasphemer, [LXX+NT]
βλάσφημος
blasphemos
from a derivative of 984 and 5345; scurrilious, i.e. calumnious
(against men), or (specially) impious (against
God):--blasphemer(-mous), railing.
see GREEK for 984
see GREEK for 5345
βλάσφημος, ον
Adj
slanderous
βλάσφημος blasphēmos 4x
slanderous, railing, reproachful, 2 Tim. 3:2; 2 Pet. 2:11; blasphemous, Acts 6:11, 13; 1 Tim. 1:13
βλάσφημος The origin of βλας is uncertain: βλάξ and βλάπτω have both been suggested. evil-speaking: of words, slanderous, Dem.
speaking blasphemy, blasphemous, and as Subst. a blasphemer, NTest.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
5 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὃς ἐν τοσαύταις γεγονὼς ἀνωμαλίαις οὔτε δουλεύων βλάσφημον οὐδὲν εἶπε κατὰ τῶν ἀδελφῶν ὡς πεπρακότων οὔτ’ εἰς εἱρκτὴν ἀπαγόμενος ὑπ’ ἀθυμίας ἐξελάλησέ τι τῶν ἀπορρήτων οὔτε πολὺν χρόνον ἐκεῖ καταμένων, οἷα φιλεῖ, τοῖς δεσμώταις ἔθους ὄντος τὰς ἰδίας…
τούτοις μᾶλλον ἀντεφιλονείκουν, καὶ πολλὰ βλάσφημα τοῖς αὐτομόλοις ἀντικεκραγότες ἐπὶ τῶν ἱερῶν πυλῶν τούς τε ὀξυβελεῖς καὶ καταπέλτας καὶ λιθοβόλους μηχανὰς διέστησαν, ὡς τὸ κύκλῳ μὲν ἱερὸν ὑπὸ πλήθους νεκρῶν προσεοικέναι πολυανδρίῳ, τὸν δὲ ναὸν…
Ἐκ τοῦ πρώτου ὄρους τοῦ μέλανος οἱ πιστεύσαντες τοιοῦτοί εἰσιν: ἀποστάται καὶ βλάσφημοι εἰς τὸν κύριον καὶ προδόται τῶν δούλων τοῦ θεοῦ.
The Greek word γονεύς (i.e., *goneus*) means 'begetter' or 'father,' and is primarily used in the plural form γονεῖς (i.e., *goneis*), meaning 'parents.' It appears in various New Testament passages, such as Luke and John, to refer to parents. The word is built from the root of γίγνομαι (i.e., *gignomai*), which relates to coming into being.
γονεύς, -έως, ὁ
(< γίγνομαι),
[in LXX for אָב, אֵם ;]
γονεύς, -€ws, ὁ, (TENQ, γέγονα), [Hom. h. Cer., Hes., al.] ; a begetter, parent; plur. οἱ γονεῖς the parents: Lk. it 41,43 Ltxt. T Tr WH; [viii. 56]; xxi. 16; Jn. ix. 2, 3, 20, 22, 23; 2Co. xii.14; Ro.i.30; Eph. vi.1; Col. iii. 20; 2 Tim. iii. 2; ace. plur. γονεῖς: Mt. x. 21; [xix. 29 Lehm. mrg.]; Lk. ii. 27; [xviii 29]; Mk. xiii. 12; [Jn. ix. 18]; on this form οἵ. W. § 9, 2; [B. 14 (13)].
γονεύς. The following examples from the Oxyrhynchus may serve to illustrate this common word—I. 7555 (A.D. 129) Awyevibav . τετελευτηκέναι ἄτεκνον περιόντων τῶν γονέων, “that D. has died childless in her parents’ lifetime,” IIT. 478% (a.p. 132) ἐξ ἀμφ[οτ]έρων γονέων, VIII. 1121" (A.D. 295) οὐκ ἐπαυσάμην τὰ πρέποντα γείνεσθαι ὑπὸ papyri τέκνων γονεῦσι ἀναπληροῦσα, “1 was assiduous in performing what is owing from children to parents” (Ed.). From a much earlier period P Eleph 23! (B.c. 223-2) will serve as a sample, θεοὺς} Αδελφοὺς Kal θεοὺς Σωτῆρας τοὺς τούτων γονεῖς. The word in the ἸΚοινή is plural only, as predominantly in class. Οὐκ. So with the MGr γονιοί ‘* parents,” but there is a γονιός “father,” which was perhaps derived from the plural. yoru is very common in the descriptions attached to perscns in official documents, as when in a census return of A.D. 48, P Oxy II. 25510 (=…
Read the full entry →γονεύς (goneus) — parent.
γον-εύς, έως, ὁ,
begetter, father, mostly in plural, parents, [Refs 8th c.BC+]: in singular, of a serpent, [Refs 5th c.BC+]; of a man, [Refs 5th c.BC+]: generally, progenitor, ancestor, πέμπτος γ. ancestor in the fifth generation, [Refs 5th c.BC+]
γονεύς
goneus
from the base of 1096; a parent:--parent.
see GREEK for 1096
γονεύς, έως, ὁ
n.m.
a parent
γονεύς goneus 20x
a father; pl. in NT parents, Mt. 10:21; Lk. 2:27, 41; 2 Cor. 12:14
γονεύς γείνομαι II a begetter, father: in pl. γονεῖς, έων, οἱ, the parents, Hes., attic: also, a progenitor, ancestor, Hdt.
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
- Receive their children from God
- THEIR DUTY TO THEIR CHILDREN IS
. To love them
. To bring them to Christ
Mt 19:13,14
. To train them up for God
20 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 20 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὁ δ’ αὖ τέσσαρα τὴν ἀμφοῖν καὶ γονέων καὶ ἐκγόνων ἔχει τάξιν·
προεκαλεῖτο δὲ εἰς εὔνοιαν καὶ τὸ φιλεῖσθαι μᾶλλον ὑπὸ τῶν γονέων καὶ αὐτὸς ὁ παῖς ἐπιτηδεύων πᾶσαν ἀρετὴν καὶ τῆς τε τῶν πατέρων θεραπείας ἐχόμενος καὶ περὶ τὴν τοῦ θεοῦ θρησκείαν ἐσπουδακώς.
Ἀλλ̓ οὐχ ἕνεκα τούτου ὀργίζεταί σοι ὁ θεός, ἀλλ̓ ἵνα τὸν οἶκόν σου τὸν ἀνομήσαντα εἰς τὸν κύριον καὶ εἰς ὑμᾶς τοὺς γονεῖς αὐτῶν ἐπιστρέψῃς.
μόνων, διὰ τὸ ἀρκεῖσθαι τὴν Ἀρσινόην ἐπὶ τῶν προσενηνεγμένων αὐτῇ ὑπὸ τῶν προγεγραμμένων αὐτῆς γονέων Ἡρακλείδου καὶ Πτολέμας διʼ ὧν ἔχει συγγραφῶν γαμικῶν πρὸς τὸν προγεγραμμένον αὐτῆς ἄνδρα Λυσίμαχον
δραχμὰς ἑκατόν · μένειν δέ σοι τῇ Ταορσενοῦφι ἣν ἔχεις παρά μου μετεγγύων τῶν γονέων μου συνγραφὴν τροφῖτιν ἑτέρας ἀργυρικῆς φερνῆς καὶ παραφέρνου κυρίαν καὶ τὰ διὰ αὐτῆς δεδηλωμένα
ίου διαμ … μτο … αριτοτος … … συγχωροῦσιν ἀμφότεροι οἱ γονεῖς Ἰσίδωρος καὶ Θερμουθάριον διὰ τοῦ
The Greek word ἀπειθής (apeithēs) means disobedient or unpersuadable, derived from the root of πείθομαι (to persuade). It is used in the New Testament to describe those who are resistant to authority or truth, appearing in passages like Luke 1:17 and Romans 1:30. The word can also imply a lack of compliance or belief.
ἀπειθής, -ές
(< πείθομαι),
[in LXX for מרה, מְרִי, סרר;]
disobedient: absol., Lk 1:17, Tit 1:16 3:3; c. dat., Ac 26:19, Ro 1:30, II Ti 3:2.†
ἀπειθής, -€s, gen. -ods, (πείθομαι), impersuasible, uncompliant, contumacious, [A. V. disobedient]: absol., Lk. i. 17; Tit.i.16; iii. 3; τινί, 2 Tim. 111. 2; Ro. i. 30; Acts xxvi. 19. (Deut. xxi. 18; Num. xx. 10; Is. xxx. 9; Zech. vii. 12; in Grk. writ. fr. Thue. down; [in Theogn. 1235 actively not persuasive].)
ἀπειθής occurs in Sy// 8108 (Phlius) δίκη δὲ ἐπικρέματα[ι] τιμωρὸς ἀπελθόν[τι] ἀπειθὴς Nepéoe[ws], where Dittenberger renders ““implacabilis Nemeseos deae vindicta tibi imminet.
ἀπειθής (apeithēs) — disobedient.
ἀπειθής, ές,
disobedient, [Refs 5th c.BC+]; of ships, τοῖς κυβερνήταις ἀπειθεστέρας τὰς ναῦς παρεῖχον less obedient to them, [Refs 5th c.BC+]; of horses, [Refs]; ἀπειθέα τεύχειν work disobedience, [Refs 3rd c.BC+]. adverb ἀπειθῶς, ἔχειν πρός τινα[Refs 5th c.BC+]
__b unbelieving, [Refs 4th c.AD+]
2. of things, inflexible, rigid, κέντρον[Refs 1st c.AD+]unyielding, [Refs 3rd c.AD+]; χῶρος ἀ. impracticable, of Hades, [Refs 4th c.BC+]
II. active, not persuasive, incredible, μῦθος[Refs 6th c.BC+]; uninviting, πρὸς τὴν γεῦσιν[Refs 1st c.BC+]; of places, difficult of access, [Refs 2nd c.AD+]
ἀπειθής
apeithes
from 1 (as a negative particle) and 3982; unpersuadable, i.e.
contumacious:--disobedient.
see GREEK for 1
see GREEK for 3982
ἀπειθής, ές
Adj
unbelieving, disobedient
ἀπειθής apeithēs 6x
who will not be persuaded, uncompliant; disobedient, Lk. 1:17; Acts 26:19; Rom. 1:30; 2 Tim. 3:2; Tit. 1:16; 3:3
ἀπειθής πείθομαι disobedient, τοῖς νόμοις Plat.; of ships, τοῖς κυβερνήταις ἀπειθεστέραι less obedient to them, Thuc.
act. not persuasive, incredible, Theogn.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
6 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 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 6 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.
„ἐὰν γάρ τινι“ φησίν „υἱὸς ᾖ ἀπειθὴς καὶ ἐρεθιστὴς οὐχ ὑπακούων φωνῆς πατρὸς καὶ μητρός, καὶ παιδεύωσιν αὐτὸν καὶ μὴ εἰσακούῃ αὐτῶν, συλλαβόντες αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ ἐξάξουσιν εἰς τὴν γερουσίαν τῆς πόλεως αὐτοῦ καὶ ἐπὶ τὴν πύλην τοῦ τόπου…
ὁ δὲ οὐ μόνον ἀπειθὴς ἦν πράσσειν ἐφʼ οἷς ἠξίου Ἀντίπατρος, ἀλλὰ καὶ τῷ βασιλεῖ ἀποσημαίνει διάνοιαν τὴν ἐκείνου πολλῇ καὶ προσεισφορᾷ παρʼ αὑτοῦ χρώμενος.
οὗ χάριν παρανγέλλω σοι ἀποδεῖξαι μοι ποίῳ δικαιώματι διακρατεῖς τὰ αὐτὰ εἴδη. εἰ δὲ ἀπειθεῖς τοῦ μὴ ἀποδεῖξαι γίνωσκε ὅτι ἀπογράφομαι αὐτὰ ἐν τῇ … ἀπογραφῇ ἐπʼ ὀνόματος τῶν
The Greek word ἀχάριστος (*acharistos*) is built from a negative particle and a root meaning 'to give grace.' It covers meanings such as ungracious, unpleasing, ungrateful, and thankless. In the New Testament, it appears in Luke 6:35 and 2 Timothy 3:2. The lexicons note its use in various contexts, including classical literature and the Septuagint.
** ἀχάριστος, -ον
(< χαρίζομαι),
[in LXX: Wi 16:29, Si 29:17, 25, IV Mac 9:10*;]
ungracious, unpleasing;
ungrateful, thankless: Lk 6:35, II Ti 3:2.†
ἀχάριστος, -ov, (χαρίζομαι), ungracious; a. unpleasing (Hom. Od. 8, 236; 20,392; Xen. oec. 7, 37; al.). b. unthankful (so in Grk. writ. fr. Hdt. 1, 90 down): Lk. vi. 35; 2 Tim. iii. 2. (Sir. xxix. 17; Sap. xvi. 29.)* ["Axas, Mt. i. 9 WH; Ξε Αχαζ.
ἀχάριστος. In Sy 226159 (Olbia, on Euxine—iii/B.c.) the verb ἀχαριστεῖν occurs in the normal sense: see also BGU IV. 1026 ¥xii. 18 (jy/y A.D. magical) τοὺς δὲ ἀπαλλαγέντος (/. -as) καὶ dxaptotyoavrals]. In P Grenf I, 52" (iii/A.D.) ἀχάριστον — “‘antidote’’ “id est szze gratza,’’ as a Latin writer in Grenfell’s note explains it, assigning a reason. A poem dated A.D. 94 (Kazbe/ 618, Rome) is inscribed on the tomb of its precocious author, a boy of eleven: it has the line σπείρων εἰς ἀχάριστα μάτην θ᾽ ὑπὸ κυφὸν ἄροτρον ταῦρον ὑποζεύξας. Vettius also may be cited for adj. and verb, and the abstract ἀχαριστία.
ἀχάριστος (acharistos) — ungrateful.
ἀχᾰριστ-ος, ον,
(χᾰρίζομαι) ungracious, unpleasant, οὐκ ἀχάριστα μεθ᾽ ἡμῖν ταῦτ᾽ ἀγορεύεις[Refs 8th c.BC+]; without grace or charm, οὐκ ἀχάριστα λέγειν[Refs 5th c.BC+]; -ότερον ἐπιμέλημα a more thankless business, [Refs 5th c.BC+]
II. of persons, ungracious, unfavourable, [Refs 6th c.BC+]
II.2. ungrateful, thankless, [Refs 5th c.BC+]; σπείρων εἰς ἀχάριστα sowingin thankless soil, [Refs 1st c.BC+]. adverb -τως, ἀποπέμψασθαι εὐεργέτας[Refs 5th c.BC+]
II.3. passive, unrequited, ἀ. εἶναι τὰ ἀνηλωμένα[Refs 5th c.BC+]adverb οὐκ ἂν ἀχαρίστως μοι ἔχοι πρός τινος thanks would not be refused me by.., [Refs 5th c.BC+]
ἀχάριστος
acharistos
from 1 (as a negative particle) and a presumed derivative of 5483;
thankless, i.e. ungrateful:--unthankful.
see GREEK for 1
see GREEK for 5483
ἀχάριστος, ον
Adj
ungrateful
ἀχάριστος acharistos 2x
unthankful, ungrateful, Lk. 6:35; 2 Tim. 3:2*
ἀχάριστος χαρίζομαι ungracious, unpleasant, unpleasing, Od.; irreg. comp., δόρπου ἀχαρίστερον (for -ιστότερον) id. Od.: without grace or charms, Xen.
of persons, ungracious, unfavourable, Theogn.
ungrateful, thankless, Hdt., attic; τινι Eur.; πρός τινα Xen.
adv. -τως, with an ill-will, id. Xen.; ἀχαρίστως ἔχει μοι thanks are wanting to me, id. Xen.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
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.
← 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
διὸ νῦν φησι τὸν Νῶε χάριν εὑρεῖν παρ’ αὐτῷ, ὅτε οἱ ἄλλοι φανέντες ἀχάριστοι τίνειν μέλλουσι δίκας, ἵνα τὸν σωτήριον ἔλεον ἀνακεράσηται τῇ κατὰ ἁμαρτανόντων κρίσει·
ὃς οὔθʼ οἷος ὢν εἰς τὸν ἡμέτερον οἶκον ἀφῖκται μνησθεὶς ἐσωφρόνησεν οὔθʼ ὧν ἐκ τῆς σῆς χρηστότητος ἔτυχεν, ἀλλʼ ἀχάριστος ὢν ἄν, εἰ μὴ πάντα παρεῖχεν αὑτὸν ἀγαθὸν εἰς ἡμᾶς, ἐπεβούλευσεν ὑβρίσαι γάμον τὸν σόν, καὶ ταῦτʼ ἐν ἑορτῇ τὴν σὴν ἀπουσίαν…
The Greek word ἀνόσιος (*anosios*) is built from the negative prefix ἀ- and the root ὅσιος, meaning unholy or profane. It is used in the New Testament in 1 Timothy 1:9 and 2 Timothy 3:2, describing something or someone that is wicked or impious. The term also appears in various ancient texts, often related to corpses or actions lacking proper rites.
ἀν-ὀσιος, -ov, (a priv. and ὅσιος, q. v.), unholy, impious, wicked: 1 Tim. i. 9; 2 Tim. iii. 2. (In Grk. writ. from ΓΑ βοῦν]. and] Hat. down.)
ἀνόσιος. This adjective, which in the NT is confined to 1 Tim 13, 2 Tim 35, is frequently applied to the Jews in connexion with the great Jewish war in Egypt A.D. 115-7. See eg. P Giss I. 41% 4 παρὰ τὴν τῶν ἀνοσίων [᾿Του]δαίω[ν ἔφοδον, with the editor's introduction. So P Brem 405 (Trajan) (= Chrest. I. 16) pla ἣν ἐλπὶς Kal λοιπὴ προσδοκία ἢ τῶν ἀπὸ τοῦ νομοῦ ἡμῶν ἀθρώων κωμ[η]τῶν πρὸς τοὺς ἀνοσίους *Io[v8alJovs, who had just won a victory. From a later time comes the fragment of a letter in the correspondence of Heroninus (mid. iii/A.p.), P Flor 11. 2688, . . .Jevos ἀνοσείους [. . ., with θεῶν ἐπιτρείπόντων] in the next line, but no other context to help.
ἀνόσιος (anosios) — unholy.
ἀνόσιος, ον,
more rarely α, ον [Refs 5th c.BC+], and later:— unholy, profane, opposed to ἄδικος, as ὅσιος to δίκαιος (see. ὅσιος[Refs 5th c.BC+]
2. of things, ἔργον, μόρος, στόμα, etc., [Refs 5th c.BC+]; ἀ. νέκυς a corpse with all the rites unpaid, [Refs]; ἀ. τι γεγένηται ἐμοῦ παρόντος the holy rites have been profaned, [Refs 5th c.BC+]
II. adverb -ίως in unholy wise, [Refs 5th c.BC+]; κάτω γῆς ἀ. οἰκῶν without funeral rites, or through an unholy deed, [Refs 5th c.BC+]
ἀνόσιος
anosios
from 1 (as a negative particle) and 3741; wicked:--unholy.
see GREEK for 1
see GREEK for 3741
ἀνόσιος, ον
Adj
regarding nothing as holy
ἀνόσιος anosios 2x
impious, unholy, 1 Tim. 1:9; 2 Tim. 3:2*
ἀνόσιος unholy, profane, Lat. profanus, of persons and things, Hdt., attic; ἀνόσιος νέκυς a corpse with all the rites unpaid, Soph.:—adv. -ίως, in unholy wise, id. Soph.: without funeral rites, Eur.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
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.
← 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
τίς οὖν οὕτως ἀνόσιός ἐστιν, ὡς ὑπολαβεῖν κακωτὴν τὸν θεὸν καὶ λιμόν, οἴκτιστον ὄλεθρον, ἐπάγοντα τοῖς ἄνευ τροφῆς ζῆν μὴ δυναμένοις;
φέρετε δὴ [τοίνυν], φέρετε πατούμενα βλέποντες τὰ ἅγια καὶ πάντας ὑποθέντες αὐτοὶ τοῖς ἀνοσίοις τοὺς τῶν τολμημάτων βαθμοὺς μὴ βαρύνεσθε τὴν ὑπεροχήν·