Acts 24:15 — Word Study
N1904ἐλπίδα ἔχων εἰς τὸν θεὸν ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι νεκρῶν δικαίων τε καὶ ἀδίκων·
BSAa hopeelpis [confidence in God's goodness] havingechō▸ ineis <the>ho Godtheos [the one true deity] whichhos, hē alsokai they <themselves>autos themselvesohutos await,prosdechomai▸ [that] a resurrectionanastasis [standing up again from death] to ensuemellō▸ to then beeimi▸ of [the] dead -nekros of [the] justdikaios [just, fair, and innocent] bothte [including all] andkai of [the] unjust;adikos [unjust, unfair, and sinful]
| Greek | English | Parsing |
|---|---|---|
| ἐλπίδα | a hope | Noun, accusative, singular |
| ἔχων | having | Verb, present, active |
| εἰς | in | Preposition |
| τὸν | <the> | Article, accusative, singular |
| θεὸν | God | Noun, accusative, singular |
| ἣν | which | Relative pronoun, accusative, singular |
| καὶ | also | Conjunction |
| αὐτοὶ | they <themselves> | Personal pronoun, nominative, plural |
| οὗτοι | themselves | Demonstrative pronoun, nominative, plural |
| προσδέχονται, | await, | Verb, present, no voice stated |
| ἀνάστασιν | [that] a resurrection | Noun, accusative, singular |
| μέλλειν | to ensue | Verb, present, active |
| ἔσεσθαι | to then be | Verb, future, middle deponent |
| νεκρῶν | of [the] dead - | Adjective, genitive, plural |
| δικαίων | of [the] just | Adjective, genitive, plural |
| τε | both | Particle |
| καὶ | and | Conjunction |
| ἀδίκων· | of [the] unjust; | Adjective, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked. |
| KJV | And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. |
| ASV | having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust. |
| YLT | having hope toward God, which they themselves also wait for, [that] there is about to be a rising again of the dead, both of righteous and unrighteous; |
| WEB | having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. |
| BBE | Hoping in God for that which they themselves are looking for, that there will be a coming back from the dead for upright men and wrongdoers. |
Where they part company is in the rendering of ἔχων — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases that elaborate on the hope and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἔχω
verbἔχω
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 — Acts 24:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Defense Before Felixgenerated
Acts 24:15 is part of Paul's defense where he articulates his faith in God and the hope of resurrection, a central tenet of his belief. He asserts that both the righteous and the wicked will experience resurrection, reflecting the broader Christian hope that transcends life and death. This hope is foundational in understanding the Christian faith, as seen in other passages like 1 Thessalonians 4:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 24:21 | unless it was this one thing I called out as I stood in their presence: ‘It is concerning the resurrection of the dead that I am on trial before you today.’” |
| 2 | Acts 26:6–7 | And now I stand on trial because of my hope in the promise that God made to our fathers, |
| 3 | Acts 28:20–31 | So for this reason I have called to see you and speak with you. It is because of the hope of Israel that I am bound with this chain.” |
| 4 | Acts 23:6–8 | Then Paul, knowing that some of them were Sadducees and others Pharisees, called out in the Sanhedrin, “Brothers, I am a Pharisee, the son of a Pharisee. It is because of my hope in the resurrection of the dead that I am on trial.” |
| 5 | Job 19:25–26 | But I know that my Redeemer lives, and in the end He will stand upon the earth. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — ἀνάστασις, anastasisgenerated
The word ἀνάστασις (lemma: anastasis) translates to 'resurrection' and signifies a 'rising up' from the dead. It is derived from the verb ἀνίστημι, which means to cause to stand up.
In this context, it refers specifically to the resurrection of the dead, highlighting a future event that encompasses both the righteous and the wicked. This duality emphasizes the comprehensive nature of resurrection in Christian eschatology.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as having 'the same hope in God' and mentions a 'resurrection of both the righteous and the wicked.' This aligns closely with the KJV and ASV, which also emphasize the resurrection theme.
However, differences arise in the rendering of certain phrases. For example, YLT uses 'there is about to be a rising again of the dead,' while BBE states 'there will be a coming back from the dead for upright men and wrongdoers.' These variations reflect different emphases on the resurrection's nature and timing.
Sentence Structuregenerated
The main clause is governed by the verb ἔχων, having, which connects to the hope Paul expresses. The structure includes several phrases that clarify the object of this hope and the subjects involved.
The sentence contains a noun phrase describing the hope, a prepositional phrase indicating direction towards God, and a clause that details the resurrection, linking it to both the righteous and the wicked.
Septuagint Backgroundgenerated
ἀνάστασις does not appear in the Septuagint, but its Hebrew counterpart תִּקְוָה (H8615), meaning 'hope,' is found frequently, indicating a shared thematic element of expectation for future restoration.
The concept of resurrection is more explicitly developed in the New Testament, showing a progression from the Old Testament's hope in God's deliverance.
In plain words — the whole versegenerated
Acts 24:15 shows Paul affirming his hope in God, which aligns with the beliefs of others. He speaks of a resurrection that will include both the righteous and the wicked, emphasizing the importance of this belief in the Christian faith.
Frequently Asked Questionsgenerated
Paul is stating that all people, regardless of their moral standing, will experience a resurrection, which is a core belief in Christian eschatology.
Hope is central to Paul's argument as it underscores his faith in God's promises and the future resurrection, which he believes is a key aspect of God's justice.
This verse connects with teachings found in the Gospels and the letters of Paul, where resurrection is often linked to Christ's victory over death and the promise of eternal life.
Paul's hope encourages believers to trust in God's goodness and the assurance of resurrection, providing comfort and strength in the face of trials.
Reflection Questionsgenerated
- How does the hope of resurrection influence your daily life and decisions?
- In what ways can you share the message of hope with others?
- What does it mean to you to believe in a resurrection of both the righteous and the wicked?
- How can understanding Paul's hope in God strengthen your faith?
The early church on this verse — how the Fathers read it
Lactantius references this verse to discuss the judgment of God and the criteria for who will be judged, emphasizing the importance of knowing God.
Not all men, however, shall then be judged by God, but those only who have been exercised in the religion of God. For they who have not known God, since sentence cannot be passed upon them for their acquittal,Early Church Fathers on Acts 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 24:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd have hope towards God,.... Of an interest in him, and of enjoying eternal life and happiness with him in a future state: which they themselves also allow; that is, some of the Jews, not the
Read John Gill on Acts 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
Read Robert Jamieson on Acts 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich they themselves also allow; the wiser sort amongst them, the Pharisees, (though bad was the best), and yet they were not for this opinion persecuted by the Sadducees. A resurrection of the dead; the resurrection of the dead is again owned as the chief matter Paul preached upon, and in which all his other doctrines and opinions did centre, it being indeed the foundation of that faith and manners, , of that belief and holy life, which St. Paul preached upon. Both of the first and unjust; that both sorts, even that all such, rise again at the last day, we have assurance given, ,3,29; which was also foretold expressly unto the Jews, , though it hath found so many since amongst them that…
Read Matthew Poole on Acts 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. Ver. 15. And have hope toward God, which themselves also allow] The Jews generally believed no article of the faith more than this, John 12:24; Acts 23:8. The primitive times yielded some that denied it, 1 Corinthians 15:12-19; so do these unhappy times of ours: we must all look to our standing, and get our hearts ballasted with grace (as the bee, when she is to fly against the wind, ballasteth her body with some little stone carried between her feet), that we be not whirled about with every wind of doctrine. A man is to expect, if he live out his days…
Read John Trapp on Acts 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Which they themselves also allow . . .—We have the same tact, perhaps also the same sympathy, as in Acts 23:6. He identifies himself, on this point, not only with the Pharisees but with the great bulk of the Jewish people.
Read Charles John Ellicott on Acts 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. And have hope toward God, c.] I not only do not hold any thing by which the general creed of this people might be altered, in reference to the present state but, also, I hold nothing different from their belief in reference to a future state; for, if I maintain the doctrine of the resurrection of the dead, it is what themselves allow.
Read AdamClarke on Acts 24 →CambridgeThe Cambridge Bible for Schools and Colleges15. and have (R. V. having) hope … which they themselves also allow] (R. V. look for). Here the Apostle is of course alluding only to the Pharisees among his own people, but he puts them as representatives of the larger part of the nation. The Rev. Ver. renders “which these also themselves look for.” If the Apostle employed the words in that sense he would be turning towards the body of Jews in the court rather than to the Sadducees and their spokesman.that there shall be a resurrection of the dead] The best MSS. give nothing for the last three words. St Paul adheres to the point which had before provoked the anger of Ananias and his party, and they must have been the more irritated because…
Read Cambridge on Acts 24 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd have hope toward God - Having a hope of the resurrection of the dead, which arises from the promises of God. Which they themselves ... - That is, the Pharisees.
Read Albert Barnes on Acts 24 →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
and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.
having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust.
and I have the same hope in God that they themselves cherish, that there will be a resurrection of the dead—of both the righteous and the wicked.
I have a hope in God (a hope that these men themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous.
Tyndale line
And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.
having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.
And have hope towards God, which they themselves also allow, that there will be a resurrection of the dead, both of the just and unjust.
And haue hope towardes God, that the resurrection of the dead, which they themselues looke for also, shalbe both of iust and vniust.
Strictly literal
having hope towards God, which they themselves also receive, that there is to be a resurrection both of just and unjust.
having hope toward God, which they themselves also wait for, [that] there is about to be a rising again of the dead, both of righteous and unrighteous;
having hope toward God, which they themselves also wait for, [that] there is about to be a resurrection of the dead, both of righteous and unrighteous;
I have the same confident hope in God as these men, that there will be a resurrection of both the righteous and the wicked.
From the Latin
Having hope in God, which these also themselves look for, that there shall be a resurrection of the just and unjust.
Simplified
I have the same hope in God that they do, believing that there will be a resurrection of the good and the wicked.
Hoping in God for that which they themselves are looking for, that there will be a coming back from the dead for upright men and wrongdoers.
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.
spem habens in Deum, quam et hi ipsi exspectant, resurrectionem futuram justorum et iniquorum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܕ ܐܝܬ ܠܝ ܣܒܪܐ ܥܠ ܐܠܗܐ ܐܝܢܐ ܕܐܦ ܗܢܘܢ ܗܠܝܢ ܡܣܒܪܝܢ ܕܥܬܝܕܐ ܕܬܗܘܐ ܩܝܡܬܐ ܕܡܢ ܒܝܬ ܡܝܬܐ ܕܟܐܢܐ ܘܕܥܘܠܐ
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.
ἐλπίδα ἔχων εἰς τὸν θεὸν ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι — δικαίων τε καὶ ἀδίκων·
The standard critical text of the New Testament.
ἐλπίδα ἔχων εἰς τὸν θεὸν ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι — δικαίων τε καὶ ἀδίκων·
The previous edition, still widely cited.
ἐλπίδα ἔχων εἰς τὸν θεὸν ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι — δικαίων τε καὶ ἀδίκων·
The Society of Biblical Literature edition, freely licensed.
ἐλπίδα ἔχων εἰς τὸν θεὸν ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι — δικαίων τε καὶ ἀδίκων·
The edition that turned scholarship toward the earliest manuscripts.
ἐλπίδα ἔχων εἰς τὸν θεὸν ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι — δικαίων τε καὶ ἀδίκων·
An independent critical text built from the oldest witnesses then known.
ἐλπίδα ἔχων εἰς τὸν θεὸν ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι — δικαίων τε καὶ ἀδίκων·
A recent critical edition following documentary evidence closely.
ἐλπίδα ἔχων εἰς τὸν θεὸν ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι νεκρῶν δικαίων τε καὶ ἀδίκων·
The reading of the majority of surviving manuscripts.
ἐλπίδα ἔχων εἰς τὸν θεὸν ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι νεκρῶν δικαίων τε καὶ ἀδίκων·
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
| Word | Editions carrying it | Missing from |
|---|---|---|
| νεκρῶν of [the] dead - | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 Acts 24:15
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἐλπίς (lemma: elpis) means hope or expectation, primarily in a positive sense. It appears frequently in the New Testament, often referring to religious hope, such as the hope of salvation or the Messianic hope of Israel. Notably, it can denote both the object of hope and the source of hope, as seen in various verses like Romans 5:4 and Acts 24:15.
ἐλπίς
(ἑλ-, Ro 8:20, WH, v. Bl., § 4, 3; M, Pr., 44), -ίδος, ἡ
[in LXX for בָּטַח and its derivatives, תִּקְוָה (freq. in Jb), etc. ;]
expectation (in cl., rarely of evil, mostly of good, and so always in NT), hope;
ἐλπίς [sometimes written ἑλπίς ἢ so WH in Ro. viii. 20; Tdf.in Acts ii. 26; see (in 2 below, and) the reff. s. V. ἀφεῖδον], -ἰδος, ἡ, (ἔλπω to make to hope), Sept. for nua and m3, trust; TOM that in which one confides or to which he flees for refuge; MpA expectation, hope; in the classics a vox media, i. e. expectation whether of good or of ill; 1. rarely in a bad sense, expectation of evil, fear; as, τῶν κακῶν ἐλπίς. Leian. Tyrannic. ec. 3; τοῦ φόβου ἐλπίς, Thuc. 7, 61; κακὴ ἐλπίς. Plat. rep. 1 p. 330 e. [ef. legg. 1 p. 644 c. fin.]; πονηρὰ edz. Is. XXvili. 19 Sept. 2. much more freq. in the classics, and always in the N. T., in a good sense: expectation of good, hope; and in the Christian sense, joyful and confident expectation of eternal salvation: Acts xxiii. 63 xxvi. 7; Ro. v. 4.Βη.; xii. 12; xv. 13; 1 Co. xiii. 185; 1 Pet. i. 3; iii. 15; ἀγαθὴ ἐλπίς (often in prof. auth., as Plat.…
Read the full entry →ἐλπίς “Ελληνιστί. P Giss I. 365 (B.c. 161) ἀ(ντίγραφον) [συγχωρήσεως Alyurr]([as με]θη[ρ]μην[εὐ]μένης “Ἑλληνιστὶ κατὰ τὸ δυνατόν, P Tor I. 1%4 (B.c. 117) ἀντίγραφα συγγραφῶν Αἰγυπτίων διηρμηνευμένων δ᾽ λληνιστί. For this form of the word see Mayser Gr. p. 457, and for the elliptical usage in Ac 2137 see Field Notes, p. 135 f. élhoyaw (—éw). To Lightfoot’s examples of this word from the inscriptions in his note on Philem?8 τοῦτο ἐμοὶ ἐλλόγα, may now be added several occurrences in the papyri in its general Hellenistic form ἐλλογέω. Thus the technical sense of ‘‘set to one’s account,”’ as in the Philemon passage, comes out well in P Ryl II. 243" (ii/a.b.) where two women write to their steward—8oa ποτὲ οὖν ἐὰν ἀναναλώσῃς (1. ἀναλώσῃΞς) ts τὴν τοῦ κλήρου κατεργασίαν, ἡμεῖν ἐνλόγησον ἐπὶ λόγου, “put down to our account everything you expend on the cultivation of the holding ” (Edd.), and in…
Read the full entry →ἐλπίς (elpis) — hope.
ἐλπ-ίς, ίδος, ἡ,
(see. ἔλπω) hope, expectation (δόξα μελλόντων [Refs 8th c.BC+]; πολλῶν ῥαγεισῶν ἐλπίδων after the wreck of many hopes, [Refs 5th c.BC+]; expectancy, [Refs 5th c.BC+] —Constr., in _Attic dialect_, with _genitive_ both of subject and object, as (where both are conjoined) Πελοποννησίων τὴν ἐλπίδα τοῦ ναυτικοῦ the hope of the P.in their navy, [Refs 5th c.BC+]; ὑμέτεραι ἐλπίδες,= ἐς ὑμᾶς, [Refs]; ἐλπίδ᾽ ἔχω, ={ἐλπίζω}, with future infinitive, μὴ οὐ δώσειν δίκην [Refs 5th c.BC+]: with aorist infinitive, κλέος εὑρέσθαι [Refs 5th c.BC+] and future infinitive, [Refs 5th c.BC+]; ἐν ἐλπίδι εἰμί, with future infinitive, [Refs 5th c.BC+]; ἐλπίς [ἐστί] μοι with accusative and future infinitive or aorist, ἐλπίς τις αὐτὸν ἥξειν [Refs 5th c.BC+]: with present infinitive, [Refs 5th c.BC+]; ἐλπίδας μεγάλας ἔν τινι ἔχειν[Refs 5th c.BC+]; τίν᾽…
Read the full entry →ἐλπίς
elpis
from a primary elpo (to anticipate, usually with pleasure);
expectation (abstractly or concretely) or confidence:--faith, hope.
ἐλπίς, ίδος, ἡ
n.f.
hope, expectation
ἐλπίς elpis 53x
pr. expectation; hope, Acts 24:15; Rom. 5:4; meton. the object of hope, thing hoped for, Rom. 8:24; Gal. 5:5; the author or source of hope, Col. 1:27; 1 Tim. 1:1; trust, confidence, 1 Pet. 1:21; ἐπ’ ἐλπίδι, in security, with a guarantee, Acts 2:26; Rom. 8:20
ἐλπίς ἔλπω hope, expectation, Od.;in pl., πολλῶν ῥαγεισῶν ἐλπίδων after the wreck of many hopes, Aesch.;—with gen. both of subject and object, Πελοποννησίων τὴν ἐλπίδα τοῦ ναυτικοῦ the hope of the P. in their navy, Thuc.
the object of hope, a hope, Ὀρέστης, ἐλπὶς δόμων Aesch.
apprehension, fear, id. Aesch.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
hop:
1. In the Old Testament:
In the Revised Version (British and American) the New Testament "hope" represents the noun elpis (52 t), and the verb elpizo (31 t). King James Version, however, renders the noun in Heb 10:23 by "faith," and for the verb gives "trust" in 18 cases (apparently without much system, e.g. in Php 2 compare 2:19 and 23; see TRUST), while in Lu 6:35 it translates apelpizo, by "hoping for nothing again" (the Revised Version (British and American) "never despairing"). But in the Old Testament there is no Hebrew word that has the exact force of "expectation of some good thing," so that in the King James Version "hope" (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. mibhTach, is rendered "hope"…
Hope
One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). “Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4).” Unbelievers are without this hope (Eph. 2:12;
→ General scriptures concerning Ps 9:18; 16:9; 31:24; 33:18,22; 38:15; 39:7; 43:5; 71:5,14; 78:5-7; 119:74,81,116,166; 130:7; 146:5; Pr 10:28; 13:12; 14:32; 23:18; 24:14; Isa 38:18; Jer 17:7; La 3:21,24,26; Ho 2:15; Joe 3:16; Zec 9:12; Ac 23:6; 24:14,15; 26:7,8; 28:20; Ro 4:18; 5:2-5; 8:24,25; 12:12; 15:4,13;
53 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 53 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 55 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.
ὡς δὲ εἶδε ῥέπουσαν μὲν ἐπὶ πανουργίαν, εὐσεβείας δὲ καὶ ὁσιότητος ὀλιγωροῦσαν, ἐξ ὧν ἡ ἀθάνατος ζωὴ περιγίνεται, προὐβάλετο κατὰ τὸ εἰκὸς καὶ ἐφυγάδευσεν ἐκ τοῦ παραδείσου, μηδ’ ἐλπίδα τῆς εἰσαῦθις ἐπανόδου δυσίατα καὶ ἀθεράπευτα πλημμελούσῃ ψυχῇ…
ἔπειτα τῆς λάρνακος περὶ ἄκραν τινὰ ὄρους σταθείσης κατὰ τὴν Ἀρμενίαν συνεὶς ὁ Νῶχος ἀνοίγει τʼ αὐτὴν καὶ θεασάμενος γῆν βραχεῖαν περὶ αὐτὴν ἐπὶ χρηστοτέρας ἤδη γεγονὼς ἐλπίδος ἠρέμει.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Περιφεράγαθος μὴ ἀμελήσῃ, ἐὰν δύνηται, ἡμῖν ἐνέγκαι καὶ υἱὸν καὶ γλ … … γίγνωσκε ἐλπίδα ἀνευρετικὸν ποιεῖν. ἔρχου σὺν Ταήσι ἀστομάχητος, ἐὰν ἀνέλθῃ. μὴ ἀμελήσῃς τὰ ἄλλα …να μοι
πόλεως. θεραπαινίδιόν μου οἰκογενές, οὗ ἔστιν ὄνομα Πεῖνα, ἠγάπησα καὶ ἐτημέλησα ὡς θυγάτριον ἐπʼ ἐλπίδι τοῦ ἡλικίας γενόμενον ἔχειν με γηροβοσκόν, γυναῖκα ἀβοήθητον οὖσαν καὶ μόνην. τοῦτο δὲ διάγον
γάρ, ἐπιζητῶν φιλόλογον, καὶ Χαιρήμονα τὸν καθηγητὴν καὶ Δίδυμον τὸν τοῦ Ἀριστοκλέους, παρʼ οἷς ἐλπὶς ἦν καὶ ἐμέ τι κατορθῶσαι, οὐκέτι ἐν τῆι πόλει εὗρον, ἀλλὰ καθάρματα, παρʼ οἷς
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,311 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-ASF — Relative pronoun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
R-ASF Part of Speech: Relative pronoun Case: Accusative Number: Singular Gender: Feminine
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-NPM — Personal pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
P-NPM Part of Speech: Personal pronoun Case: Nominative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-NPM — Demonstrative pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
D-NPM Part of Speech: Demonstrative pronoun Case: Nominative Number: Plural Gender: Masculine
1,424 occurrences in the New Testament, rendered 49 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,388 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
προσδέχομαι is built from the prefix προς (to, toward) and the root δέχομαι (to receive). It covers meanings such as to receive favorably, admit, and expect or wait for. In the New Testament, it appears in verses like Luke 15:2 and Romans 16:2, where it conveys welcoming or accepting others.
προσ-δέχομαι ; depon. mid. ; impf. προσεδεχόμην ; 1 aor. προσεδεξάμην 5 1. as in Grk. writ. fr. Aeschyl. and Hdt. down, to receive to one’s self, to admit, to give access to one’s self: τινά, to admit one, receive into intercourse and companionship, τοὺς ἁμαρτωλούς, Lk. xv. 2; to receive one (coming from some place), Ro. xvi. 2; Phil. ii. 29, (1 Chr. xii. 18); τί, to accept (not to reject) a thing offered: οὐ προσδ. to reject, Heb. xi. 35; προσδέχονται ἐλπίδα, to admit (accept) hope, i. e. not to repudiate but to entertain, embrace, its substance, Acts xxiv. 15 [al. refer this to the next head (R. V. txt. look for)]; not to shun, to bear, an impending evil [A. V. took the spoiling etc.], Heb. x. 34. 2. as fr. Hom. down, to expect ΓΑ. V. look for, wait for]: τινά, Lk. xii. 36; τί, Mk. xv. 43; Lk. ii. 25, 38; xxiii. 51; [Acts xxiii. 21]; Tit. ii. 13; Jude 21; τὰς ἐπαγγελίας, the…
Read the full entry →προσδέχομαι. For προσδέχομαι, “receive,” “welcome,” as in Lk 152, Rom 16%, cf. Sy// 2365 (= 454331) (B.c. 214) of καὶ τοὺς οἰκέτας ὅταν ἐλευθερώύσωσιν προσδεχόμενοι els τὸ πολίτευμα, and Sy//° 6945} (B.C. 129) ἀποδεξάμενος] τὴν εὔνοιαν προσ[δέδεκται τὸν δῆμ[ον] ἡμῶν πρός τε τὴν φί[ιλίαν] καὶ συμμα[χίαν. The meaning ‘wait for” may be illustrated from P Oxy II. 2957 (¢. A.D. 35) προσδέχου is τὸν ἐνιαυτὸν Λουκία, “let Lucia wait until the year’: cf. the illit. Ost 1089° (B.C. 135-4) προστέχομαι ἂς Sérwkas ‘Paddvw (δραχμὰς) vy, “Tam waiting for the 450 dr. you have given to Radanus,” P Hib I. 588 (B.c. 244) τοῦτο δέ σοι προσδέξομαι is rendered by the editors ‘and for this sum I will be responsible (Ὁ) to you” with reference to a proposed loan: they compare P Petr III. 64(4)** (ἐξεδέξατο) and 80(4)! (προσεδέξατο). In P Frankf 19° 8 (B.c, 214-213) προσδέχομαι is intrans. The double comp.…
Read the full entry →προσδέχομαι (prosdechomai) — to wait for/welcome.
προσδέχομαι,
Ionic dialect προσδέκομαι: used by [Refs 8th c.BC+] only in Epic dialect present participle ποτιδέγμενος (see. below [Refs]: aorist 1 προσεδέχθην[Refs 4th c.BC+]:— receive favourably, accept, τὸ ἐκ Δελφῶν [χρηστήριον] [Refs 5th c.BC+]; π. συμμαχίαν [Refs 5th c.BC+]; τὴν φιλίαν, τὰς διαλύσεις, [Refs 2nd c.BC+]; receive hospitably, [Refs 5th c.BC+]
II. admit, ἐς τὴν πόλιν [Refs 5th c.BC+]; admit into one's presence, of a king, [Refs 5th c.BC+]; of a demos receiving foreign emissaries, [Refs 5th c.BC+]
II.2. admit to citizenship, [Refs 5th c.BC+]; so ποία δὲ χέρνιψ φρατέρων προσδέξετα; [Refs 4th c.BC+]; π. τινὰ εἰς τοὺς ἐφήβους [Refs 2nd c.AD+]; ὁ προσδεχθησόμενος εἰς τὴν στιβάδα [Refs 4th…
προσδέχομαι
prosdechomai
from 4314 and 1209; to admit (to intercourse, hospitality, credence,
or (figuratively) endurance); by implication, to await (with
confidence or patience):--accept, allow, look (wait) for, take.
see GREEK for 4314
see GREEK for 1209
προσδέχομαι
v.
I expect, welcome, accept
προσδέχομαι prosdechomai 14x
to receive, accept; to receive, admit, grant access to, Lk. 15:2; to receive, admit, accept, and with οὐ, to reject, Heb. 11:35; to submit to, Heb. 10:34; to receive kindly, as a guest, entertain, Rom. 16:2; to receive, admit, as a hope, Acts 24:15; to look or wait for, expect, await, Mk. 15:43; Lk. 2:25
προσδέχομαι ionic -δέκομαι fut. -δέξομαι epic aor2 part. sync. ποτιδέγμενος Dep.
to receive favourably, accept, Hdt.: to receive hospitably, Soph., etc.: to admit into a place, Thuc.: to admit to citizenship, Plat.
to admit an argument, id. Thuc.
epic part. ποτιδέγμενος, waiting for or expecting, Hom.; so, προσδεκομένους τοιοῦτο οὐδέν Hdt.; τῷ Νικίᾳ προσδεχομένῳ ἦν was according to his expectation, Thuc.: —c. acc. et inf. fut. to expect that . . , Hdt., etc.
absol. to wait patiently, Hom.
Verb-PNI-3P — Verb · present · no voice stated · indicative · third person · pluralpresent no voice stated indicative — an action in progress.
V-PNI-3P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Plural
a-wat': Only in Ac 9:24 the King James Version, in its now obsolete sense as a noun, "ambush": "their laying await was known of Saul." the Revised Version (British and American) "their plot."
14 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 14 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 27 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ ὁ μὲν ὥσπερ εἰκὸς συγχυθεὶς ἀνατέτραπτο, καραδοκῶν τὴν ὁρισθεῖσαν προθεσμίαν καὶ τῇ διανοίᾳ τὰς ἀνίας προσδεχόμενος.
Ἁβράμου δὲ διδόντος καὶ τὴν δεκάτην τῆς λείας αὐτῷ προσδέχεται τὴν δόσιν.
λέγει γὰρ καὶ ὁ προφητικὸς λόγος: Ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες τῇ καρδίᾳ, οἱ λέγοντες: Ταῦτα πάλαι ἠκούσαμεν καὶ ἐπὶ τῶν πατέρων ἡμῶν, ἡμεῖς δὲ ἡμέραν ἐξ ἡμέρας προσδεχόμενοι οὐδὲν τούτων ἑωράκαμεν.
χ· ἐὰν μὴ τὴν μεγίστην καταντήσῃς καὶ ὄχλικε … … ς ἐκεῖ καταντήσωμεν· καὶ προσδέχονται ἄλλοι· καὶ οἱ τέκτονες πεπληρώκασι τοὺς μισθούς· διὸ γράφω σοι ἵνʼ εἰδῇς. μὴ στραγγεύσῃ.
Ῥωμαίους καὶ Ἀλεξανδρεῖς καὶ κατοικοῦντας ἐν τῶι Ἀρσινοΐτηι. αἰτοῦσι Πομπήιον. οὐ δεδώκαμεν ἕως σήμερον προσδεχόμενοι ὅτι ἐλεύσει. εἰἢ σοι φαίνεται, πέμσον . ἐάν δὲ μή, πάλιν δίδομεν καὶ ἡμεῖς
παρέλαβον πάντα τὰ ἱμάτια πλήρης καὶ ἔδωκα ιγρανι … τὸ κιθώνιν καὶ τὸ σάβανον. προσδέχομαι τοὺς καμήλους ἀγγαρίους ἕως ἐξέλθωσιν vestiges
The Greek word ἀνάστασις (i.e., *anastasis*) means a 'rising up' or 'resurrection.' It is derived from the verb ἀνίστημι and encompasses the idea of rising from the dead, particularly in a Christian context referring to Christ's resurrection. The term is used in various New Testament passages, including Matthew 22:23 and John 11:25, and can also refer to the general resurrection of the dead.
ἀνά-στασις, -εως, ἡ
(< ἀνίστημι),
[in LXX: Ze 3:8 (קוּם), La 3:63 (קִימָה), Ps 64 (66) tit., Da LXX 11:20, II Mac 7:14 12:43*;]
a raising up, awakening, rising (in Inscr. of the erection of a monument, v. MM, VGT, s.v.): Lk 2:34.
a rising from the dead (v. DCG, ii, 605b);
of Christ: Ac 1:22 2:31 4:33, Ro 6:5, Phl 3:10, I Pe 3:21; ἐξ ἀ. νεκρῶν, Ro 1:4 (ICC, in l.); ἐκ νεκρῶν, I Pe 1:3;
of persons in OT hist. (e.g. III Ki 17:17 ff.): He 11:35;
ἀνάστασις, -ews, 7, (ἀνίστημι), [fr. Aeschyl. down]; 1. a raising up, rising, (e. g. fr. a seat): Lk. ii. 34 (opp. to πτῶσις; the meaning is ‘It lies [or ‘is set’ A. V.] like a stone, which some will lay hold of in order to climb; but others will strike against it and fall’). 2. arising from the dead (eccl. Lat. resurrectio), [Aeschyl Eum. 648]; a. thatof Christ: Actsi. 22; ii.31; iv. 33; Ro. vi.5; Phil. iii. 10; 1 Pet. iii. 21; with the addition of νεκρῶν, Ro. i. 4 (a generic phrase : the resurrectionof-the-dead, although it has come to pass as yet only in the case of Christ alone; cf. Acts xvii. 32; W. § 30, 2a. fin.); ἐκ νεκρῶν, 1 Pet.i.3. Ὁ. that of all men at the end of the present age. This is called simply ἀνάστασις or ἡ ἀνάστασις, Mt. xxii. 23, [28], 30; Mk. xii. 18, 23; Lk. xx. 27, 33, 36; Jn. xi. 24; Acts xvii. 18; xxiii. 8; 2 Tim. ii. 18; by meton. i. q. the author of…
Read the full entry →ἀνάστασις. The verb is frequent in inscriptions with the sense ‘‘ erection” of amonument, see Sy// 3248, 34248 (both i/B.c.), C. and 8. ii. p. 637 (A.D. 70-80), 7A/Ae iii. 478, 479, 481 (all ii/a.p.), Magn 179% *, το 325, and for the verb Sy// 65674, 6864 (both ii/A.b.), αἱ. So still in A.p. 215, BGU I. 362 ¥ii- (=Chrest. I. p. 128) ὑπὲρ avalotacew|s the ““ of Severus, and probably 24. 1V. 10288 (ii/a D.) ὁλκῆς py lov setting up” of a statue {} ἀναστατοω ὃ πρὸς ἀϊνά]στασιν [. . ., but the context is not clear. The narrative of Ac 17 (see ν. **) prepares us for the total novelty of the meaning ‘‘resurrection”: it was a perfectly natural use of the word, but the idea itself was new. We find this meaning in C. and B. no. 232 (= Cagnat IV. 743, Alexander Severus), where an Epicurean Jew of Eumeneia in Phrygia begins to tell us what he thought of o]t δὴ δ[είλγαιοι πάντ[ες] εἰς d[valoraciw|{…
Read the full entry →ἀνάστασις (anastasis) — resurrection.
ἀνά-στᾰσις, εως,
Ionic dialect ιος, ἡ,
I. active, (ἀνίστημι) making to stand or rise up, raising up the dead, ἀνδρὸς δ᾽ ἐπειδὰν αἷμ᾽ ἀνασπάσῃ κόνις.. οὔτις ἔστ᾽ ἀ.[NT+4th c.BC+]
I.2. making to rise and leave their place, removal, as of suppliants, ἀ. ἐκ τοῦ ἱεροῦ[Refs 5th c.BC+]; ἀ. τῆς Ἰωνίας removal of the Greeks from Ionia [for safety], [Refs 5th c.BC+]: mostly in bad sense, desolation, ἅλωσιν Ἰλίου τ᾽ ἀνάστασιν[Refs 5th c.BC+]; disturbance, [Refs 5th c.BC+]
I.3. setting up, erection, τειχῶν[Refs 4th c.BC+]
II. (ἀνίσταμαι) standing or rising up, πόδες ἀναστάσεως χάριν[Refs 4th c.BC+]
ἀνάστασις
anastasis
from 450; a standing up again, i.e. (literally) a resurrection from
death (individual, genitive case or by implication, (its author)), or
(figuratively) a (moral) recovery (of spiritual truth):--raised to
life again, resurrection, rise from the dead, that should rise, rising
again.
see GREEK for 450
ἀνάστασις, εως, ἡ
n.f.
a rising again, resurrection
ἀνάστασις ἀνίστημι act. a raising up of the dead, Aesch.
a making men rise and leave their place, removal, as of suppliants, Thuc.; ἀν. τῆς Ἰωνίας the removal of all the Greeks from Ionia, Hdt.:— an overthrow, destruction, ruin, Aesch., Eur.
a setting up, restoration, τειχῶν Dem.
（ἀνίσταμαι) a standing or rising up, in token of respect, Plat.
a rising and moving off, removal, Thuc.
a rising up, ἐξ ὕπνου Soph.
a rising again, the Resurrection, NTest.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
rez-u-rek'-shun (in the New Testament anastasis, with verbs anistemi, "stand up," and egeiro, "raise." There is no technical term in the Old Testament, but in Isa 26:19 are found the verbs chayah, "live," kum "rise," kic "awake").
I. ISRAEL AND IMMORTALITY
1. Nationalism
2. Speculation
3. Religious Danger
4. Belief in Immortality
5. Resurrection
6. Greek Concepts
II. RESURRECTION IN THE OLD TESTAMENT AND INTERMEDIATE LITERATURE
1. The Old Testament
2. The Righteous
3. The Unrighteous 4. Complete Denial
III. TEACHING OF CHRIST
2. In General
IV. THE APOSTOLIC DOCTRINE
1. References
2. Pauline Doctrine
3. Continuity
4. 2 Corinthians 5
V. SUMMARY
1. New Testament Data
2. Interpretation
LITERATURE
I. Israel and Immortality.
1. Nationalism:
→ General scriptures concerning Job 14:12-15; 19:25-27; Ps 16:9,10; 17:15; 49:15; Isa 25:8; 26:19; Eze 37:1-14; Da 12:2,3,13; Ho 13:14; Mt 22:23-32; 24:31; 25:1-13; 27:52,53; Mr 12:18-27; Lu 14:14; 20:27-38; Joh 5:21,25,28,29; 6:39,40,44,54; 11:23-25; 14:19; Ac 2:26-31; 4:1,2; 17:18,32; 23:6,8…
42 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 42 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
διόπερ ὀρθῶς ἂν αἱ πόλεις ἐποίησαν, πρὶν ὅπλα καὶ μηχανήματα ἀντεπιφέρειν ἀλλήλαις ἐπ’ ἀνδραποδισμῷ καὶ ἀναστάσει παντελεῖ, τῶν πολιτῶν ἕκαστον ἀναπείσασαι τὴν ἐν αὐτῷ μεγάλην καὶ πολλὴν καὶ συνεχῆ στάσιν καταλῦσαι·
καὶ τῆς διὰ Μωυσῆν εὐπραγίας γευσάμενον τὸ τῶν Αἰγυπτίων στράτευμα πονεῖν οὐκ ἔκαμνεν, ὡς περὶ ἀνδραποδισμοῦ καὶ παντελοῦς ἀναστάσεως τὸν κίνδυνον εἶναι τοῖς Αἰθίοψι·
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
ντων ἔργων ὡς οὔτε προπετῶς ἐπὶ ταῦτα … … … σιν ὀδυρόμενοι ἀνάστασιν Ὀξυρυγχειτα … … … ἐλπίδος ἀποκοπείσης τῆς εἰς τὸ μέλλον καὶ πρὶν ηλαμπ
μέσον τοῦ θεάτρου, ἐφώνησαν· Ἰσίδωρε ἡ βία παρρησία· τίς ὁ φθόνος τῆς εἰρήνης; τὸν ἀναστάσεως … … … ωνι ἔχεις αὐτόν· στρατηγέ, εἰρηνεύουσαν … ατωσεν τὴν πόλιν μὴ δίχαζε·
Ἀντινοέων πόλεως ἐκτελοῦντα τὴν τῶν ἰσικιαρίων χρείαν ἀμέμπτως καὶ ἀκαταφρονήτως ποιεῖσθαι ἀπὸ τῆς ἁγίας ἀναστάσεως τῆς παρούσης τεσσαρεσκαιδεκάτης ἰνδικτίονος ἕως τῆς παραλήμψεως τῆς σὺν θεῷ πεντεκαιδεκάτης ἰνδικτίονος, καὶ…
μέλλω is a verb meaning to be about to do something, indicating intention or future action. It can express necessity, probability, or mere intention, often followed by an infinitive. In the New Testament, it appears in contexts suggesting both planned actions and events that are destined to occur, such as in Matthew 2:13 and Acts 12:6. The participle form ὁ μέλλων refers to future things.
μέλλω,
[in LXX: Jb 3:8 (עָתִיד) 19:25 (אַחֲרוֹן); elsewhere for fut., and freq. in Wi, II, IV Mac;]
to be about to be or do;
c. inf. (Bl., § 62, 4; 68, 2; M, Pr., 114);
μέλλω ; fut. μελλήσω (Mt. xxiv. 6; and LTTrWH in 2 Pet. i. 12); impf. ἔμελλον [so all edd. in Lk. ix. 31 (exc. T WH); Jn. vi. 6, 71 (exc. RG) ; vii. 39 (exe. T); xi. 51 (exc. L Tr); Acts xxi. 27; Rev. iii. 2 (where R pres.); x. 4 (exe. L Tr)] and ἤμελλον [so all edd. in Lk. vil. 2; x. 1 (exe. RG); xix. 4; Jn. iv. 47; xii. 33; xviii. 32; Acts xii. 6 (exc. RGL); xvi. 27 (exe. RG); xxvii 33 (exe. RGT); Heb. xi. 8 (exe. L); ef. reff. s. v. βούλομαι, init. and Rutherford’s note on Babrius 7, 15], to be about to do anything; so 1. the ptep., ὁ μέλλων, absol.: τὰ μέλλοντα and τὰ ἐνεστῶτα are contrasted, Ro. viii. 38; 1 Co. iii. 22; εἰς τὸ μέλλον, for the future, hereafter, Lk. xiii. 9 [but see eis, A. II. 2 (where Grimm supplies éros)]; 1 Tim. vi. 19; τὰ μέλλοντα, things future, things to come, i. e., ace. to the context, the more perfect state of things which will exist in the αἰὼν μέλλων…
Read the full entry →μέλλω. In the NT μέλλω is construed 84 times with the pres. cf. P Par 432 (B.C. 154) μέλλω δὲ ἰσάγειν ἐν τῷ μεσορὴ μηνί, 75. 4819. (B.c. 153) καταπλεῖν μέλλομεν πρὸς τὸν βασιλέα, P Meyer 209 (1st half iii/A.D.) μέλλι πρὸς ἡμᾶς ἔρχεσθαι, pe σοι ἀεὶ γράφειν, Ὁ ae 11. 416° (iii/ A.D.) μέλλω péve εἰς ᾿Αντινόου, and P Oxy VIII. 11567° (iii/A.p.) μέλλο[με]ν χόρτου χρίαν ἔχιν. For the constr. with the fut. inf., which is obsolete in the NT (cf. TR Ac 233°), cf. Syi/ 432! (B.c. 326-5) ὀμόσασιν. . . [ποιήσεσθαι τὴν] ἐπιτροπὴν καθ᾽ ὅτι ἂν μέλλει ἔσ[εϊσθαι κτλ. Μέλλω followed by the aor. inf. act. is seen in such passages as P Giss I. 125 (ii/A.p.) ὁσάκις ἐὰν μέλλῃς πέμψαι, P Oxy XII. 14$82° (ii/a.p.) ἔμελλον yap ἀνελθεῖν, and 26. VII. 106727 (iii/A.D.) εἰ μέλλεις ἐλθεῖν ἐλθέ, ‘come if you are coming,” and by the aor. inf. pass. in P Goodsp Cairo 310 (iii/B.c.) ἡνίκα fiehioy κοιμηθῆναι ἔγραψα…
Read the full entry →μέλλω (mellō) — to ensue.
μέλλω,
imperfect ἔμελλον and ἤμελλον (see. below), Epic dialect μέλλον [Refs 8th c.BC+]; Epic dialect, Ionic dialect μέλλεσκον [Refs 3rd c.BC+]: future μελλήσω [NT+4th c.BC+]: aorist ἐμέλλησα [Refs 5th c.BC+]:—passive and middle, see below see.—Only present and imperfect in [Refs 8th c.BC+], Lyric poetry, and Trag.: aorist only in Prose (except [Refs 6th c.BC+]imperfect ἤμελλον with long augment is established by the metre in [Refs 8th c.BC+]: aorist 1 ἠμέλλησα [Refs 6th c.BC+]; ἤμελλον is not found in earlier Attic dialect Inscrr., but occurs in Papyrus, as [Refs 5th c.BC+]
I. to be destined or likely to, indicating an estimated certainty or strong probability in the present, past, or future (cf. Aristonic. cited in [Refs 8th c.BC+]present infinitive (or its…
μέλλω
mello
a strengthened form of 3199 (through the idea of expectation); to
intend, i.e. be about to be, do, or suffer something (of persons or
things, especially events; in the sense of purpose, duty, necessity,
probability, possibility, or hesitation):--about, after that, be
(almost), (that which is, things, + which was for) to come, intend,
was to (be), mean, mind, be at the point, (be) ready, + return, shall
(begin), (which, that) should (after, afterwards, hereafter) tarry,
which was for, will, would, be yet.
see GREEK for 3199
μέλλω
v.
I am about to
μέλλω mellō 109x
to be about to, be on the point of, Mt. 2:13; Jn. 4:47; it serves to express in general a settled futurity, Mt. 11:14; Lk. 9:31; Jn. 11:51; to intend, Lk. 10:1; participle μέλλων, μέλλουσα, μέλλον, future as distinguished from past and present, Mt. 12:32; Lk. 13:9; to be always, as it were, about to do, to delay, linger, Acts 22:16
μέλλω to think of doing, intend to do, to be about to do, with inf., mostly inf. fut., τάχ᾽ ἔμελλε δώσειν he was just going to give, Il.; μέλλεις ἀφαιρήσεσθαι ἄεθλον thou thinkest to strip me of the prize, id. Il.; often with οὐκ ἄρα, as, οὐκ ἄρ᾽ ἔμελλες λήξειν; did you not think you might stop? could you not stop? Od., etc.; to be about to do (on compulsion), to be destined to do or to be, τὰ οὐ τελέεσθαι ἔμελλον which were not to be accomplished, Il.; μέλλεν οἶκος ἀφνειὸς ἔμμεναι the house was destined to be wealthy, Od.; εἰ ἐμέλλομεν ἀνοίσειν if we were able to refer, Plat.
to express a certainty, μέλλω ἀπέχθεσθαι Διί it must be that I am hated by Zeus, Il.; μέλλω ἀθανάτους ἀλιτέσθαι I must have sinned against the immortals…
Read the full entry →Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
en-su':
Synonymous with "to pursue," "ensue" is found in 1Pe 3:11 the King James Version as a translation of dioko, "to follow after," "to pursue."
Also in /APC Judith 9:5, "such as ensued after" (ta metepeita, "the things that follow").
111 occurrences in the New Testament, rendered 40 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 110 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.
ἔδει γὰρ τὸν κόσμον τελειότατον μὲν ὄντα τῶν γεγονότων κατ’ ἀριθμὸν τέλειον παγῆναι τὸν ἕξ, ἐν ἑαυτῷ δ’ ἔχειν μέλλοντα τὰς ἐκ συνδυασμοῦ γενέσεις πρὸς μικτὸν ἀριθμὸν τὸν πρῶτον ἀρτιοπέριττον τυπωθῆναι, περιέξοντα καὶ τὴν τοῦ σπείροντος ἄρρενος καὶ…
μέλλει γὰρ περιέξειν ἅπασαν τὴν παρʼ ἡμῖν ἀρχαιολογίαν καὶ διάταξιν τοῦ πολιτεύματος ἐκ τῶν Ἑβραϊκῶν μεθηρμηνευμένην γραμμάτων.
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.
Νικαίαν ἀποδημῆσαι πρὸς σέ, ὅπως ἂν αὐτῶι δῶις ἐπιστολὴν πρὸς Ἑρμάφιλον· λέγουσιν γὰρ αὐτὸν μέλλειν ἐγδημεῖν εἰς Μέμφιν. ἔρρωσο.
τὴν τῆς ἡμῶν μητρὸς τελευτὴν συνελθὼν ἑτέρᾳ γυναικί, τολμηθεὶς λυπρὸν χρόνον ἔμεινεν. τούτου δὲ μέλλοντος τὸν βίον μεταλλάσσειν μετεκαλεσάμεθα τὴν προειρημένην αὐτοῦ γυναῖκα καὶ ταύτης ἐπυθόμεθα μήπως τι χρεωστῇ
ον τῆς κώμης, ὁμοίως δὲ τὸν Ἰσίδωρον ἀναδέξασθαι καὶ ἀποπληρῶσαι ἀόκνως εἰς τὴν μέλλει ὁ Πτολεμαῖος αἱρεθῆναι ἢ προσαγγελῆναι λειτουργίαν. ὁπότερον δὲ αὐτῶν οὐκ ἔξεστι ἀλλάξαι τὸν ἕτερον
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-FDN — Verb · future · middle deponent · infinitivefuture middle deponent infinitive — an action still to come.
V-FDN Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: iNfinitive TVM equivalent: G5696
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
νεκρός is an adjective meaning 'dead,' derived from a root associated with corpses. It describes both literal death and metaphorical states, such as spiritual death or being inactive. In the New Testament, it appears in various contexts, including references to the dead (e.g., Mt 11:5) and spiritual conditions (e.g., Ro 6:13). The word can also function as a noun, referring to the dead as a group.
νεκρός, -d, -dv, (akin to the Lat. neco, nex [fr. ἃ r. signifying ‘to disappear’ ete.; cf. Curtius § 93; Fick i. p. , 123; Vanitek p. 422 sq.]), Sept. chiefly for n>; dead, » i.e. 1. prop. a. one that has breathed his last, lifeless: Mt. xxviii. 4; Mk. ix. 26; Lk. vii. 15; Acts v. 10; xx. 9; xxviii. 6; Heb. xi. 35; Rev.i. 17; ἐπὶ νεκροῖς, if men are dead (where death has occurred [see ἐπί, B. 2 ἃ. €. p. 233
νεκρός (nekros) — dead.
νεκρός, ὁ
(of a woman, [Refs 4th c.BC+], corpse, [Refs 8th c.BC+]: as substantive, in early writers always of mankind, νεκροὺς συλήσετε τεθνηῶτας [Refs 8th c.BC+]: frequently of those killed in battle, τοὺς ν. ὑποσπόνδους ἀνείλοντο [Refs 5th c.BC+]; later, of a fish, ν. ἰχθύος [Refs 1st c.AD+]
2. dying person, μυχθισμὸς νεκρῶν [Refs 5th c.BC+]
3. metaphorically, ὁ υἱός μου ν. ἦν καὶ ἀνέζησε [NT]
4. in plural, the dead, as dwellers in the nether world, κλυτὰ ἔθνεα νεκρῶν [NT+8th c.BC+]
II. as adjective νεκρός, ά, όν, dead, first in [Refs 5th c.BC+]; ν. σώματα Mitteis [Refs 5th c.BC+] (but also τὰ τῶν ν. σώματα [Refs 5th c.BC+]: comparative -ότερος[Refs 1st c.AD+]
νεκρός
nekros
from an apparently primary nekus (a corpse); dead (literally or
figuratively; also as noun):--dead.
νεκρός, ά, όν
Adj
dead, a corpse
νεκρός nekros 128x
dead, without life, Mt. 11:5; 22:31; met. νεκρός τινι, dead to a thing, no longer devoted to, or under the influence of a thing, Rom. 6:11; dead in respect of fruitlessness, Jas. 2:17, 20, 26; morally or spiritually dead, Rom. 6:13; Eph. 5:14; dead in alienation from God, Eph. 2:1, 5; Col. 2:13; subject to death, mortal, Rom. 8:10; causing death and misery, fatal, having a destructive power, Read the full entry →
νεκρός νεκρός, οῦ, ὁ, = νέκυς a dead body, corpse, Hom., etc.: —in pl. the dead, as dwellers in the nether world, Od.; τοὺς ἑαυτῶν ν. their own dead, of those killed in battle, Thuc.
as adj., νεκρός, ή, όν, dead, Pind.:— comp. -ότερος Anth.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";
132 occurrences in the New Testament, rendered 5 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 128 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 34 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.
„Ζῶμεν τὸν ἐκείνων θάνατον, τεθνήκαμεν δὲ τὸν ἐκείνων βίον," ὡς νῦν μέν, ὅτε ζῶμεν, τεθνηκυίας τῆς ψυχῆς καὶ ὡς ἂν ἐν σήματι τῷ σώματι ἐντετυμβευμένης, εἰ δὲ ἀποθάνοιμεν, τῆς ψυχῆς ζώσης τὸν ἴδιον βίον καὶ ἀπηλλαγμένης κακοῦ καὶ νεκροῦ συνδέτου τοῦ…
ἔνθεν ὁ Κάις παροξυνθεὶς ἐπὶ τῷ προτετιμῆσθαι τὸν Ἄβελον ὑπὸ τοῦ θεοῦ κτείνει τὸν ἀδελφὸν καὶ τὸν νεκρὸν αὐτοῦ ποιήσας ἀφανῆ λήσειν ὑπέλαβεν.
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
εἰς τὰ παρατυχόντα μέρη τοῦ σώματος ἐγκύῳ οὔσῃ ὥστε παρʼ αὐτῇ ἐκτέτρωται τὸ βρέφος νεκρὸν ὥστε αὐτὴν κατακλινῆ εἶναι καὶ κινδυνεύειν τοῦ ζῆν. διὸ ἀξιῶ γράψαι τοῖς τῆς Ὠξυρύνχων
τετελευτηκέναι καὶ ἤδη εὐτυχῆσθαιτῷ Φαῶφι τῆι ἐνάτηι ἀπʼ ὠμοτοκετοῦ· ἔτεκεν γὰρ ὀκτὼ μηνῶν παιδίον νεκρὸν καὶ τέσσαρας ἡμέρας ἐπέζωσε καὶ μετὰ ταῦτα τετελεύτηκεν καὶ περιεστάλη ὑφʼ ἡμῶν καὶ τοῦ
δυνασθῶ ἀναπλεῦσαι βουλεύομαι αὐτὴν ὥδε θάψαι πρόσδεξαι αὐτὴν ἐν τῷ ἄρτι ἐρχομένῳ πλοίῳ τῶν νεκρῶν πέμψον μοι ταχύτερον ἵνα ἰσχύσω ἀναβῆναι μετὰ τὴν ἑορτήν. ταῦτα λέγει Ἀφροδισία τῷ πατρὶ
δίκαιος is an adjective meaning 'righteous' or 'just,' derived from the concept of δίκη, which refers to justice or right. It describes individuals or things that align with divine standards of morality and duty. In the New Testament, it is used to refer to God, Christ, and various righteous individuals, as seen in passages like Romans 3:26 and Matthew 1:19. The term can also imply innocence or fairness.
δίκαιος, -α, -ον
(< δίκη),
[in LXX chiefly for צַדִּיק (for rendering of צַדִּיק in sense of correct, v. Deiss., BS, 115 f.); sometimes for נָקִי as Pr 1:11, al. ;]
in early Gk. writers
of persons, observant of δίκη, custom, rule, right, righteous in performing duties to gods and men ;
of things, righteous, in accordance with right.
In NT
righteous, chiefly in the broad sense, as above, of the person or thing corresponding to the Divine standard of right
δίκαιος, -aia, -αιον, (fr. δίκη right), [fr. Hom. down], prop. the Hebr. pas, observant of ἡ δίκη, righteous, observing divine and human laws; one who is such as he ought to be; (Germ. rechtbeschaffen; in the earlier laneuage, whence appropriated by Luther, gerecht in a broad sense; in Grk. writ. used even of physical things, as ἵππος, Xen. mem. 4, 4,5; γήδιον δικαιότατον, most fertile, Xen. Cyr. 8, 3, 38; [ἅρμα δίκαιον, ib. 2, 2, 26]); al in a wide sense, upright, righteous, virtuous, keeping the commands of God; a. univ.: Mt. i. 19 (the meaning is, it was not consistent with his uprightness to expose his betrothed to public reproach); Mt. x. 41; xiii. 43, 49; xxiii. 28; xxv. 37,46; Lk. i. 6,17; xiv. 145 xviii. 9; xx. 20; Ro. v. 7 [ef. W. 117 (111)]; 1 Tim.i. 9; Jas. v. 6, 16; 1 Pet. 111. 12; 1 Jn. iii. 7, [10 Lehm.]; Rev. xxii. 11; opp. to ἁμαρτωλοὶ καὶ ἀσεβεῖς, 1 Pet. iv. 18; δίκαιοι…
Read the full entry →δίκαιος. Our sources have naturally little light to throw upon the deeper Christian significance of this important word, but we may give a few examples showing its general usage. The adjective is applied to a ‘‘just measure” (μετρήσει δ.) ΒΡ. Denn Si(p: cheno) atose4n (BiG 108) Εἴδι, anda “ust rule” (σκυτάλη δ.) P Rein 20% (p.c. 108). Then it would seem to have become a vox propria in connexion with the rise of the Nile, e.g. OG/S 666" (i/A.p.) viv μᾶλλον ἀπέλαυσε (sc. ἡ Αἴγυπτος) τῆς δικαίας ἀναβάσεως τοῦ θεοῦ : see Dittenberger’s note and cf. Deissmann BS, p. 116. In P Petr IL. 28 011. 6 (taxing account—iii/B.c.) we hear of a δικαίου νήσου. The neuter is very largely used substantially, for ‘‘ duty,” Thus in P Petr II. 1027 the royal gooseherds make petition that certain grievances be set right, ἵνα δυνώμεθα τὰ δίκαια ποιεῖν τῶι βασιλεῖ, ‘in order that we may be able to do our duty to…
Read the full entry →δίκαιος (dikaios) — just.
δίκαιος [ῐ], α, ον,
also ος, ον [Refs 5th c.BC+]: (δίκη):
__A in [Refs 8th c.BC+] and all writers, of persons, observant of custom or rule, [Refs 8th c.BC+]; especially of social rule, well-ordered, civilized, ὑβρισταί τε καὶ ἄγριοι οὐδὲ δ. [Refs 8th c.BC+]; δ. πολίτης a good citizen, [Refs 4th c.BC+]: metaphorically of the sea, [Refs 6th c.BC+]; δικαίη ζόη a civilized way of living, [Refs 5th c.BC+] adverb δικαίως, μνᾶσθαι woo in due form, decently, [Refs 8th c.BC+]loyally, [Refs 5th c.BC+]
__A.2 observant of duty to gods and men, righteous, [Refs 8th c.BC+]; opposed to δυσσεβής, [Refs 5th c.BC+]; also of actions, etc., righteous, ἐπὶ ῥηθέντι δικαίῳ a thing rightly said, [Refs 8th c.BC+]
δίκαιος
dikaios
from 1349; equitable (in character or act); by implication, innocent,
holy (absolutely or relatively):--just, meet, right(-eous).
see GREEK for 1349
δίκαιος, ία, ιον
Adj
just, righteous, impartial
δίκαιος dikaios 79x
just, equitable, fair, Mt. 20:4; Lk. 12:57; Jn. 5:30; Col. 4:1; of persons, just, righteous, absolutely, Jn. 17:25; Rom. 3:10, 26; 2 Tim. 4:8; 1 Pet. 3:18; 1 Jn. 1:9; 2:1, 29; Rev. 16:5; righteous by account and acceptance, Rom. 2:13; 5:19; in ordinary usage, just, upright…
Read the full entry →δίκαιος adjdi^kai os_h_on adjdi^kai os_on δίκη in Hom. and early writers,
of persons, observant of custom and social rule, well-ordered, civilised, Od.; so, δικαίη ζόη a regular way of living, Hdt.:—adv., δικαίως μνᾶσθαι to woo in due form, decently, Od.
observant of right, righteous, Hom., etc.:—so of actions, in accordance with right, righteous, id. Hom.
later usage:
of things, even, well-balanced, ἅρμα δίκαιον Xen.:— regular, exact, rigid, ὀργυιαὶ δίκαιαι Hdt.; τῷ δικαιοτάτῳ τῶν λόγων to speak quite exactly, id. Hdt.; πάντα δικαίως τετήρηται Dem.
right, lawful, just, τὸ δίκαιον right, opp. to τὸ ἄδικον, Hdt., etc.; also, a right, a lawful claim, Thuc., etc.:—adv. -ως, rightly, justly, Hdt., etc.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
81 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 79 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 222 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
Τῆς δὲ σῆς δικαίας ἀντιλήψεως … τὴν ἐπὶ σὲ καταφυγὴν πεποιημέναι ἀξιοῦμεν σʼ ἐμβλέψαντʼ εἰς τὸν γεγονότα ὑπʼ
διὸ καὶ ἐπὶ Σαντοβίθυος τοῦ στρατηγοῦ … συνσχεθεὶς ἠξίωσεν ὡς μετὰ τὴν δίεσιν παντὶ δίκαιον … ου. Ὡσαύτως ἐπὶ Πτολεμαίου τοῦ ἐπὶ τοῦ Παθυρίτου … μων κληρονομίαν καὶ συνγραφὴν
γράψαι, οἷς καθήκει ἐξαποστεῖλαι αὐτοὺς ἐπί σε, ἵνʼ, καθὼς ἂν δόξηι σοι, τύχωμεν τῶν δικαίων. εὐτύχει. ἀναγνωσθέντος καὶ δικαιολογηθέντων αὐτῶν ἔπεισεν ὁ Θορταῖος προσενεγκάμενος τὴν τῆς γυναικὸς αὐτοῦ μητέρα
The Greek word τέ (te) is an enclitic copulative particle that functions similarly to the Latin '-que' and is used to denote a closer connection than the more general καί (kai). It appears primarily in the New Testament, especially in the book of Acts, and can mean 'and,' 'both,' or 'also.' Notably, it is used in verses like Matthew 28:12 and Acts 2:33.
τέ, enclitic copulative particle (= Lat. -que as καί = et, ac, atque), not very freq. in NT, more than two-thirds of the occurrences being in Ac.
τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (Bl., §77, 8): Mt 28:12, Jo 4:42, Ac 2:33, 37, 40 10:22 11:21, al.
Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Ac 26:16 Ro 14:8), as well . . . as also, both . . . and: Lk 12:45, Ac 1:1 15:9 21:30, al.; τὲ . . . δέ, and . . . and, Read the full entry →
τέ, (as δέ comes fr. δή, μέν fr. μήν, so τέ fr. the adv. TH, prop. as; [al. ally it with καί, ef. Curtius $§ 27, 647; Vaniéek p. 95; Fick Pt. i. 32; Donaldson, New Crat. § 195]), a copulative enclitie particle (on the use of which ef. Hermann ad Vig. p. 833; Klotz ad Devar. II. 2 p. 739 sqq.); in the N. T. it occurs most frequently in the Acts, then in the Ep. to the Heb., somewhat rarely in the other bks. (in Mt. three or four times, in Mk. once, viz. xv. 36 RG; in John’s Gospel three times; nowhere in the Epp. to the Gal., Thess., or Col., nor in the Epistles of John and Peter; twice in text. Rec. of Rev., viz. i. 2; xxi. 12); and, Lat. que, differing from the particle καί in that the latter is conjunctive, τέ adjunctive [W. § 53, 2; ace. to Baéumlein (Griech. Partikeln, p. 145), καί introduces something new under the same aspect yet as an external addition, whereas τέ marks it as…
Read the full entry →τε (te) — and/both.
τε,
enclitic Particle, with two main uses (see. infr. A, B).
__A as a Conjunction,
__A.I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε [Refs 8th c.BC+]; the elements joined by τε.. τε are usually short in [Refs 8th c.BC+], longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται [Refs 5th c.BC+]; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. [Refs 5th c.BC+]; τά τε γὰρ ληφθέντα πάντ᾽ ἂν σῴζοιτο οἵ τ᾽ ἀδικήσαντες κατ᾽ ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen.[Refs 3rd c.BC+]; κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι [Refs 2nd c.AD+], compare 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (which see); τε may be used three or more times…
τέ
te
a primary particle (enclitic) of connection or addition; both or also
(properly, as correlation of 2532):--also, and, both, even, then,
whether. Often used in composition, usually as the latter participle.
see GREEK for 2532
τέ
Disj.prt.
and, both
τε te 215x
enclitic, can function as a conj., serving either as a lightly-appending link, Acts 1:15; and, Acts 2:3; or as an inclusive prefix, Lk. 12:45; both, Lk. 24:20; Acts 26:16
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
227 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 209 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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἄδικος (lemma: adikos) means unjust or unrighteous, derived from the root related to justice. It encompasses a range of meanings, including wickedness and deceitfulness, and is often contrasted with terms like δίκαιος (righteous) and εὐσεβής (pious). In the New Testament, it appears in contexts discussing moral and ethical violations, particularly in relation to God's laws.
ἄδικος, -ov, (δίκη), [fr. Hes. down]; descriptive of one who violates or has violated justice ; 1. unjust, (of God as judge): Ro. iii. 5; Eeb. vi. 10. 2. of one who breaks God’s laws, unrighteous, sinful, (see ἀδικία, 2): [1 Co. vi. 9]; opp. to δίκαιος, Mt. v. 45; Acts xxiv. 15; 1 Pet. iii. 18; opp. to εὐσεβής, 2 Pet. ii. 9; in this sense ace. to Jewish speech the Gentiles are called ἄδικοι, 1 Co. vi. 1 (see ἁμαρτωλός, b. B.). 3. spec., of one who deals fraudulently with others, Lk. xviii. 11; who is false to a trust, Lk. xvi. 10 (opp. to πιστός); c. τινά, 2 ἀδύνατος deceitful, μαμωνᾶς, ibid. vs. 11 (for other interpretations see ἀδικία, 2 b.).
ἄδικος (adikos) — unjust.
ἄδῐκος, ον,
(δίκη) of persons, wrongdoing, unrighteous, unjust: ἄνθρωποι[Refs 8th c.BC+]: superlative -ώτατος[Refs 5th c.BC+] unjust in a thing, ἔς τινα towards a person, [Refs 5th c.BC+]; ἄ. [ἐν τῷ ἀστραγαλίζειν] one who plays unfairly, [Refs 5th c.BC+]: with infinitive, so unjust as to. NT.Heb.6.10.
2. ἄ. ἵπποι obstinate, unmanageable, [Refs 5th c.BC+]; ἄ. γνάθος the hard mouth of a horse, [Refs]
II. of things, unjust, unrighteous, ἔργα[Refs 8th c.BC+]; ἄ. λόγος frequently in [Refs 5th c.BC+]; ἄρχειν χειρῶν ἀ. begin an assault, [Refs 5th c.BC+]; τὸ δίκαιον καὶ τὸ ἄ., τὰ δίκαια καὶ τὰ ἄ. right and wrong, [Refs 5th c.BC+]; πλοῦτος ἄ. ill-gotten, unrighteous, [LXX+5th c.BC+]; ἡ ἄ... συναγωγὴ ἀνδρὸς καὶ γυναικός the unrighteous union, [Refs 5th c.BC+]; ἄ. δίκη vexatious suit, [Refs…
ἄδικος
adikos
from 1 (as a negative particle) and 1349; unjust; by extension wicked;
by implication, treacherous; specially, heathen:--unjust, unrighteous.
see GREEK for 1
see GREEK for 1349
ἄδικος, ον
Adj
unjust, unrighteous
ἄδικος adikos 12x
unjust, unrighteous, iniquitous, vicious; deceitful, fallacious
ἄδικος δίκη of persons, wrong-doing, unrighteous, unjust, Hes., Hdt., etc.; ἀδικώτατος Soph.:— ἄδ. εἴς τι unjust in a thing, ἔς τινα towards a person, Hdt.; περί τινα Xen.; c. inf. so unjust as to . . NTest.
ἄδ. ἵπποι obstinate, unmanageable, Xen.
of things, wrongly done, wrong, unjust, ἔργματα Theogn., Hdt., etc.; τὸ δίκαιον καὶ τὸ ἄδ., τὰ δίκαια καὶ ἄδικα right and wrong, Plat.
adv. -κως, Solon, etc.; τοὺς ἀδ. θνήσκοντας Soph.; εἴτε δικαίως εἴτε ἀδ. jure an injuria, Hdt.; οὐκ ἀδ. not without reason, Plat.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
12 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 12 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 63 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.
ὥσπερ γὰρ ἀπὸ τῶν ἀρετῶν ὁ κατ’ αὐτὰς ποιὸς καλεῖται φρόνιμος ἢ σώφρων ἢ δίκαιος ἢ ἀνδρεῖος, οὕτως ἀπὸ τῶν κακιῶν ἄδικος καὶ ἄφρων καὶ ἄνανδρος, ἐπειδὰν τὰς ἕξεις προσκαλέσηται καὶ δεξιώσηται.
ὑπὲρ δὲ τῆς λείας ἧς ἐγκαλεῖς, φησίν, ἀδικῶν αὐτὸς ἂν εὑρεθείης ἐπʼ ἄλλῳ κριτῇ·
ἀδίκων καὶ ἀνόμων καταγελάσῃ, ἀπὸ δὲ θηρίων ἀγρίων οὐ μὴ φοβηθῇς:
οὓς ἐγὼ ἐπεμαρτυράμην. ἃ δʼ ἐγκαλῶ ἔπραξεν ὑβρίζουσά με καὶ ἄρχουσα εἴς με χειρῶν ἀδίκων. ἐπιτιμηθεῖσα δὲ ὑπό τινων τῶν παρόντων ἐφʼ οἷς αι … … … με, οὕτως
καὶ ἐπὶ τῷ ἀρίστῳ ἐμοὶ γνωρίμην οὐδέν σε ἀδικήσειν καὶ μάλιστα εἰδυῖαν ὅτι νομὴ ἄδικος οὐδὲν ἰσχύει, σὺ δὲ περὶ τῶν οὐ ζητουμένων ἐνοχλεῖν μοι θέλεις ἔχων τὸν ἐπίτροπον
παραδίδων ἐμοὶ … ως κλήρου σιτικὰς ἀρούρας … ια ἐπὶ τὸν ἀεὶ χρόνον αἰων… ἄδικοι ἔχειν παρʼ ἑαυτοῖς … εν ἐπὶ τὰ ἡμέτερα γῄδια … διὰ τῶν παρʼ ὑμῖν