Acts 8:23 — Word Study
N1904εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
BSAineis forgar [as a reason, because] [the] gallcholē [in the gall of bitterness, full of bitter envy] of bitternesspikria [a strong, unpleasant feeling, like a bad taste] andkai [the] bondsundesmos [in the bond of iniquity, a slave to] of iniquityadikia [unrighteousness, being morally wrong] I seehoraō▸ [perceive, observe] yousu being.eimi▸ [exist, being]
| Greek | English | Parsing |
|---|---|---|
| εἰς | in | Preposition |
| γὰρ | for | Conjunction |
| χολὴν | [the] gall | Noun, accusative, singular |
| πικρίας | of bitterness | Noun, genitive, singular |
| καὶ | and | Conjunction |
| σύνδεσμον | [the] bond | Noun, accusative, singular |
| ἀδικίας | of iniquity | Noun, genitive, singular |
| ὁρῶ | I see | Verb, present, active |
| σε | you | Personal pronoun, second person, accusative |
| ὄντα. | being. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I see that you are poisoned by bitterness and captive to iniquity.” |
| KJV | For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. |
| ASV | For I see that thou art in the gall of bitterness and in the bond of iniquity. |
| YLT | for in the gall of bitterness, and bond of unrighteousness, I perceive thee being.' |
| WEB | For I see that you are in the poison of bitterness and in the bondage of iniquity.” |
| BBE | For I see that you are prisoned in bitter envy and the chains of sin. |
Where they part company is χολὴν — see How Translations Differ.
The sentence has one main clause with several subordinate phrases providing detail about the subject's condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbὁράω
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 8:23
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 — Peter's Confrontation with Simongenerated
Acts 8:23 occurs during the early church's expansion, where Simon the sorcerer seeks to buy the power of the Holy Spirit. Peter's admonition reveals Simon's heart condition, indicating that he is spiritually unhealthy and in need of repentance. This moment emphasizes the importance of genuine faith and the dangers of trying to manipulate spiritual gifts for personal gain.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 29:18–20 | Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the LORD our God to go and worship the gods of those nations. Make sure there is no root among you that bears such poisonous and bitter fruit, |
| 2 | Deuteronomy 32:32–33 | But their vine is from the vine of Sodom and from the fields of Gomorrah. Their grapes are poisonous; their clusters are bitter. |
| 3 | Job 20:14 | yet in his stomach his food sours into the venom of cobras within him. |
| 4 | Jeremiah 4:18 | “Your ways and deeds have brought this upon you. This is your punishment; how bitter it is, because it pierces to the heart!” |
| 5 | Jeremiah 9:15 | Therefore this is what the LORD of Hosts, the God of Israel, says: “Behold, I will feed this people wormwood and give them poisoned water to drink. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — χολὴν, cholēgenerated
The word χολὴ refers to gall or bile, symbolizing bitterness. It is used metaphorically here to describe the toxic spiritual state of Simon, who is filled with envy and malice. This term appears in Matthew 27:34, where it refers to the bitter drink offered to Jesus.
In this context, it indicates a deep-seated bitterness that corrupts one's character and actions. Peter's use of this word highlights the seriousness of Simon's condition, suggesting that his heart is not aligned with God's will.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse in the Berean Standard Bible reads: 'For I see that you are poisoned by bitterness and captive to iniquity.' The KJV and ASV convey a similar meaning, using 'gall of bitterness' and 'bond of iniquity' respectively.
Some translations differ in their choice of words. For example, the WEB uses 'poison of bitterness' while the BBE states 'prisoned in bitter envy.' These variations reflect different nuances in the understanding of Simon's spiritual state.
Sentence Structuregenerated
The main verb in the verse is ὁρῶ, I see, which governs the entire clause. This verb is followed by a noun phrase identifying the subject σε (you) and a participial phrase describing the state of being ὄντα (being).
The structure includes additional phrases that elaborate on Simon's condition: a prepositional phrase indicating the source of his state ('in the gall of bitterness') and another indicating his captivity ('in the bond of iniquity').
Septuagint Backgroundgenerated
In Acts 8:23, the Greek word πικρίας (pikria), meaning "of bitterness," is used to translate the Hebrew word מַר (mar), which also conveys the idea of bitterness. This choice emphasizes the emotional state of the individual being addressed, highlighting a deep-seated resentment or sorrow.
The term ἀδικίας (adikia), meaning "of iniquity," corresponds to the Hebrew עָוֹן (avon), which refers to iniquity or guilt. This connection underscores the moral failing and the consequences of wrongdoing that the individual is entangled in.
In plain words — the whole versegenerated
Acts 8:23 shows Peter confronting Simon the sorcerer, who is described as being poisoned by bitterness and held captive by iniquity. This highlights the need for repentance and a genuine relationship with God.
Frequently Asked Questionsgenerated
Being poisoned by bitterness refers to a deep-seated resentment or envy that corrupts one's character and actions, leading to spiritual harm.
Peter mentions iniquity to highlight Simon's moral failings and the seriousness of his actions in trying to buy the Holy Spirit's power.
Being captive to iniquity means being ensnared by sinful behaviors and attitudes that lead one away from God's truth and righteousness.
Peter's warning serves as a call to repentance, emphasizing the necessity of a pure heart and genuine faith in receiving God's gifts.
Reflection Questionsgenerated
- In what ways can bitterness affect my relationship with God and others?
- How can I ensure that my motives in seeking spiritual gifts are pure?
- What steps can I take to address any bitterness I may be harboring?
- How can I support others who may be struggling with iniquity or bitterness?
The early church on this verse — how the Fathers read it
Bede comments on this verse to illustrate the spiritual condition of Simon, emphasizing the need for simplicity and purity in receiving the Holy Spirit.
For I see you are in the gall of bitterness and the bond of iniquity. Therefore, the Holy Spirit descended in a dove to teach those who would receive Him to be simple.Early Church Fathers on Acts 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 8:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I perceive that thou art in the gall of bitterness,.... Alluding to Deuteronomy 29:18 with which compare Hebrews 12:15 and signifying, that he was in a state of nature and unregeneracy; under the
Read John Gill on Acts 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
Read Robert Jamieson on Acts 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe gall of bitterness; the same with gall and wormwood, : or gall and bitterness; signifying a very bad constitution and disposition of soul or mind, such as may be compared unto that meat which the gall of any creature hath corrupted. And for Simon Magus to be in the gall of bitterness, is yet worse than to have the gall of bitterness in him; as to be born in sin, which the Pharisees upbraided the blind man with, , denotes more intended thereby than that he had sin from his birth in him: thus David bewails that he was shapen in iniquity, and thus may those expressions of St. Paul be understood, of being in the flesh, and being in the Spirit, . This also shows (if any sensible or outward…
Read Matthew Poole on Acts 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Ver. 23. Thou art in the gall, &c.] The apostle alludeth to Deuteronomy 29:18. Sin is a bitter potion, a deadly poison, which therefore we must quickly cast up again by confession, ere it get to the vitals. Simon Magus is here convinced by the very show of godliness, under which he hoped to have lurked; as the fish sepia is betrayed by the black colour which she casteth out to cover her.
Read John Trapp on Acts 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) In the gall of bitterness, and in the bond of iniquity.—On “gall,” in its literal sense, see Note on Matthew 27:34. This is the only passage in the New Testament in which it is used figuratively. “Bitterness” meets us, as expressing extreme moral depravity, in Romans 3:14, Ephesians 4:31, Hebrews 12:15. The latter phrase implies that the iniquity of Simon bound him as with the iron chains of a habit from which he could not free himself.
Read Charles John Ellicott on Acts 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. The gall of bitterness] A Hebraism for excessive bitterness: gall, wormwood, and such like, were used to express the dreadful effects of sin in the soul; the bitter repentance, bitter regret, bitter sufferings, bitter death, c., c., which it produces. In Deuteronomy 29:18, idolatry and its consequences are expressed, by having among them a root that beareth GALL and WORMWOOD. And in Hebrews 12:15, some grievous sin is intended, when the apostle warns them, lest any root of BITTERNESS springing up, trouble you, and thereby many be defiled. Bond of iniquity.] An allusion to the mode in which the Romans secured their prisoners, chaining the right hand of the prisoner to the left hand…
Read AdamClarke on Acts 8 →CambridgeThe Cambridge Bible for Schools and Colleges23. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity] The preposition in makes a great difficulty in this verse. The word in the original means into or for. The construction has been compared with that of the Hebrew preposition ì = for after the verb “to be” in passages such as Ezekiel 37:22, “I will make them one nation,” literally, “unto one nation.” But instances of this construction are not common enough in the O.T. for an imitation of it in the N. T. to be probable. It seems better therefore not to take “gall of bitterness” and “bond of iniquity” as thus in apposition with the subject of the sentence, but rather to regard the preposition as used with…
Read Cambridge on Acts 8 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I perceive - That is, by the act which he had done. His offer had shown a state of mind that was wholly inconsistent with true religion.
Read Albert Barnes on Acts 8 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For I see that you are poisoned by bitterness and captive to iniquity.”
For I see that you are in the poison of bitterness and in the bondage of iniquity.”
For I see that you are poisoned by bitterness and captive to iniquity.”
For I see that you are bitterly envious and in bondage to sin.”
Tyndale line
For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
For I see that thou art in the gall of bitterness and in the bond of iniquity.
For I see that thou art in the gall of bitterness and in the bond of iniquity.
For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
For I see that thou art in the gall of bitternes, and in the bonde of iniquitie.
Strictly literal
for I see thee to be in the gall of bitterness, and bond of unrighteousness.
for in the gall of bitterness, and bond of unrighteousness, I perceive thee being.'
for in the gall of bitterness, and bond of unrighteousness, I perceive you being.”
For I see that you are in the poison of bitterness and in the bonds of sin.”
From the Latin
For I see thou art in the gall of bitterness, and in the bonds of iniquity.
Simplified
I can see that you are full of bitter envy, and chained down by your sin.”
For I see that you are prisoned in bitter envy and the chains of sin.
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.
In felle enim amaritudinis, et obligatione iniquitatis, video te esse.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܟܒܕܐ ܓܝܪ ܡܪܝܪܬܐ ܘܒܩܛܪܐ ܕܥܘܠܐ ܚܙܐ ܐܢܐ ܕܐܝܬܝܟ
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.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
The standard critical text of the New Testament.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
The previous edition, still widely cited.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
The Society of Biblical Literature edition, freely licensed.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
The edition that turned scholarship toward the earliest manuscripts.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
An independent critical text built from the oldest witnesses then known.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
A recent critical edition following documentary evidence closely.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
The reading of the majority of surviving manuscripts.
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 8:23
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.
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 Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
χολή refers to gall or bile, often associated with bitterness and anger in metaphorical contexts. It appears in the New Testament, notably in Matthew 27:34, where it may refer to a bitter substance like myrrh. The word has roots in ancient Greek literature and is linked to various bitter plants, including wormwood. Some sources suggest it may also imply a sense of poison.
χολή, -ῆς, ἡ, (i: ᾳ. χόλος, fr. χέω to pour out [now thought to be connected witl. χλόη, χλωρός, ete. ‘ yellowish green’; cf. Curtius ὃ 200; Vanicek p. 247)), first found in Archilochus (8th cent. B. C.), afterwards in Aeschyl. et sqq- 1. bile, gall: Mt. xxvii. 34 (ef. Sept. Ps. Lxviii. (Ixix.) 22) [ef. B. D.s.v. Gall]; Acts viii. 23 (on which see πικρία) ; for 177, Job xvi. 13. 2. in the O. T. it is also used of other bitter things; for τ) p9, wormwood, Prov. v. 4; Lam. iii. 15; hence some understand the word in Mt. xxvii. 34 to mean myrrh, on account of Mk. xv. 23; but see σμυρνίζω, 2; [B. D.u.s.].
χολή. For “χολή; ‘‘gall,” ‘bile,’ as in Mt 23", cf. PSI III. 2114 (v/A.D.) τὸν τῆς [[σ]]χολῆς νοσήσαντα. See also Ey. Petr. 5 ποτίσατε αὐτὸν χολὴν μετὰ ὄξους, with Swete’s illustrative note. The power of ‘‘gall’’ in medical and magical receipts is discussed by Olsson ad P Osl I. 1784 (iv/A.D.) (p. 104f.). In Herodas III. 70 (ed. Headlam) δότω τις és τὴν χεῖρα πρὶν χολῇ βῆξαι, the editor translates “put it into my hand before I choke with choler’’: (see the note p. 150). 700s. See χοῦς.
χολή (cholē) — gall.
χολή, ἡ,
gall, bile, [Refs 7th c.BC+]; χ. μέλαινα black, i. e. diseased, bile, [Refs 5th c.BC+] (but, ={μελαγχολία}, [Refs 5th c.BC+]; χολὴν ἐμεῖν, βῆξαι, [Refs 5th c.BC+]; χολῇ ἀλείφειν, proverbial of giving one a disgust for a thing, from the custom of mothers putting gall to the nipple when the child was to be weaned, [Refs 4th c.BC+]
2. plural χολαί, gall-bladder, [Refs 5th c.BC+]; called δοχαὶ χολῆς, [Refs 5th c.BC+]; also in singular, [Refs 4th c.BC+]
3. metaphorically (mostly in Poets) like{χόλος} (which see), bile, gall, i. e. bitter anger, wrath, [Refs 5th c.BC+]; πάνυ ἐστ᾽ ἤδη χ. stirs my bile, makes me sick, [Refs 5th c.BC+]; ἐπιζεῖ χ. the bile boils over, [Refs 5th c.BC+]
II. ink of the cuttle-fish, [Refs 2nd c.BC+]
χολή
chole
feminine of an equivalent perhaps akin to the same as 5514 (from the
greenish hue); "gall" or bile, i.e. (by analogy) poison or an anodyne
(wormwood, poppy, etc.):--gall.
χολή, ῆς, ἡ
n.f.
gall, bitter herbs
χολή χολη, ἡ,
gall, bile, Aesch., Eur., Thuc., etc.
pl. χολαί, the gall-bladder, Soph.; called δοχαὶ χολῆς in Eur.;—so in sg., Aesch.
metaph., like χόλος, Lat. bilis, bile, gall, i. e. bitter anger, wrath, id. Aesch., Ar., etc.; πάνυ ἐστί μοι χολή stirs my bile, makes me sick, Ar.; χολὴν κινεῖν τινι id. Ar.
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
gol:
(1) ro'sh, or rosh (De 32:32 only, "grapes of gall"): Some very bitter plant, the bitterness as in (2) being associated with the idea of poison. De 29:18 margin "rosh, a poisonpus herb"; La 3:5,19; Jer 8:14; 9:15; 23:15, "water of gall," margin "poison"; Ho 10:4, translated "hemlock"; Am 6:12, "Ye have turned justice into gall"; Job 20:16, the "poison of asps": here rosh clearly refers to a different substance from the other references, the points in common being bitterness and poisonous properties. Hemlock…
Gall
(1) Heb. mererah, meaning “bitterness” (Job 16:13); i.e., the bile secreted in the liver. This word is also used of the poison of asps (20:14), and of the vitals, the seat of life (25).
(2.) Heb. rosh. In Deut. 32:33 and Job 20:16 it denotes the poison of serpents. In Hos. 10:4 the Hebrew word is rendered “hemlock.” The original probably denotes some bitter, poisonous plant, most probably the poppy, which grows up quickly, and is therefore coupled with wormwood (Deut. 29:18; Jer. 9:15; Lam. 3:19). Comp.…
Mereerah , denoting "that which is bitter;" hence the term is applied to the "bile" or "gall" (the fluid secreted by the liver), from its intense bitterness, (Job 16:13; 20:25) it is also used of the "poison" of serpents, (Job 20:14) which the ancients erroneously believed was their gall. Rosh , generally translated "gall" in the English Bible, is in (Hosea 10:4) rendered "hemlock:" in (32:33) and Job 20:16 rosh denotes the "poison" or "venom" of serpents. From (29:18) and Lame 3:19 compared with Hose 10:4 It is evident that the Hebrew term denotes some bitter and perhaps poisonous plant. Other writers have supposed, and with some reason, from (32:32) that some…
A general name for anything very bitter. In Job 16:13 20:14,25, it means the animal secretion usually called the bile. In many other places, where a different word is used in the original, it refers to some better and noxious plant, according to some, the poppy. See De 29:18 Jer 9:15 23:15. In Ho 10:4 Am 6:12, the Hebrew word is translated "hemlock". In Mt 27:34, it is said they gave Jesus to drink, vinegar mixed with gall, which in Mr 15:23, is called wine mingled with myrrh. It was probably the sour wine which…
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας αὐτοῖς·
καὶ παρῆν αὖθις ἐπὶ Ἱεριχοῦντος μέλαινά τε αὐτὸν ᾕρει χολὴ ἐπὶ πᾶσιν ἐξαγριαίνουσα, ὥστε δὴ τελευτῶν πρᾶξιν τοιάνδε ἐπινοεῖ·
ἀλλὰ καὶ σταυρωθεὶς ἐποτίζετο ὄξει καὶ χολῇ.
μείζω κακά ἐστι … … ι νοσοῦσιν τῷ πάθει, ὥστε τὸν Σαρμάτην τὸν τῆς χολῆς νοσήσαντα ἑπτὰ ἡμερῶν ἀπέθανεν τῷ πάθει ἀσπάζεται σε τὰ γλυκύτατα τέκνα καὶ οἰ ἡμῶν
The Greek word πικρία (pikria) means 'bitterness' and is derived from πικρός (pikros). It encompasses both literal bitterness, such as taste, and metaphorical uses related to temperament and character, appearing in contexts like Acts 8:23 and Hebrews 12:15. The lexicons note its use in various ancient texts, indicating a range of meanings from harshness to extreme wickedness.
πικρία, -as, 7, (πικρός), bitterness: χολὴ πικρίας, 1. q. χολὴ πικρά [W. 34, 8 b.; B. § 132, 10], bitter gall, i. 4. extreme wickedness, Acts viii. 23; ῥίζα πικρίας [reff. as above], a bitter root, and so producing bitter fruit, Heb. xii. 15 (fr. Deut. xxix. 18 cod. Alex.), cf. Bleek ad loc. ; metaph. bitterness, i.e. bitter hatred, Eph. iv. 31; of speech, Ro. iii. 14 after Ps. ix. 28 (x.7). (In various uses in Sept., [Dem., Aristot.], Theophr., Polyb., Plut., al.)
πικρία is properly ‘fan embittered and resentful spirit which refuses reconciliation ’’ (Robinson ad Eph 431). For a father counsels his son not to be too buoyed up in view of ‘‘the hardness of the times’”—t}v τοῦ καιροῦ πικρίαν. An interesting ex. of the word occurs in P Leid W*i- 4 (ii/iii A.D.) (=I. p. 121) ἐφάνη διὰ τῆς πυί -οι)κρίας τοῦ Θεοῦ Νοῦς. We may add Vett. Val. p. 2491" πικρίας Seomdte. MGr πίκρα, ‘ bitterness,” ‘‘ sorrow.” , πικρὸς
πικρία (pikria) — bitterness.
πικρ-ία, ἡ,
bitterness:
1. of taste, [LXX+4th c.BC+]
2. of temper, τὴν ἀπὸ τῆς ψυχῆς π. [Refs 4th c.BC+]; ἡ ἐπὶ τοῖς γεγονόσι π. [Refs 2nd c.BC+]; ἡ ἐν τοῖς λόγοις π. [Refs 1st c.BC+]
3. of circumstances, ἡ τοῦ καιροῦ π. [Refs 2nd c.AD+]
πικρία
pikria
from 4089; acridity (especially poison), literally or
figuratively:--bitterness.
see GREEK for 4089
πικρία, ας, ἡ
n.f.
bitterness
πικρία pikria 4x
bitterness, Acts 8:23; Heb. 12:15; met. bitterness of spirit and language, harshness, Rom. 3:14; Eph. 4:31*
πικρία πικρία, ἡ, πικρός bitterness, of temper, Dem., Plut.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
4 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 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 16 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.
ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας αὐτοῖς·
τοῦ δʼ ὑπολειφθέντος εἰς τὴν ἐπιοῦσαν ὄνησις οὐδʼ ἥτις ἦν διεφθαρμένου ὑπό τε σκωλήκων καὶ πικρίας·
οὐκ ἔσῃ διγνώμων οὐδὲ γλωσσώδης, ὑποταγήσῃ κυρίοις ὡς τύπῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ: οὐ μὴ ἐπιτάξῃς δούλῳ σου ἡ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, μή ποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν: ὅτι οὐκ ἦλθεν κατὰ πρόσωπον…
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 σύνδεσμος (i.e., *sundesmos*) means a bond or fastening that brings things together. It can refer to physical ligaments in the body or metaphorically to concepts like unity or perfection, as seen in Colossians 2:19 and Ephesians 4:3. The word is formed from the prefix σύν (together) and a root meaning to bind. Notably, some sources suggest different interpretations of its metaphorical uses.
σύν-δεσμος, -ov, ὁ, (συνδέω) ; 1. that which binds together, a band, bond: of the ligaments by which the members of the human body are united together (Eur. Hipp. 199; Tim. Loer. p. 100 Ὁ. [i. 6. 3, 3, p. 386 ed. Bekk.] ; Aristot. ἢ. a. 10, 7, 3 p. 638°, 9; Galen), Col. ii. 19 [where see Bp. Lghtft.]; trop.: τῷ συνδέσμῳ τῆς εἰρήνης, i. 6. τῇ εἰρήνῃ ὡς συνδέσμῳ, Eph. iv. 3 (σύνδεσμος εὐνοίας x. φιλίας, Plut. Num. 6); ἥτις ἐστὶ σύνδ. τῆς τελειότητον, that in which all the virtues are so bound together that perfection is the result, and not one of them is wanting to that perfection, Col. iii. 14 [ef. Bp. Lghtft. ad loc. ]. εἰς σύνδεσμον ἀδικίας ὁρῶ σε ὄντα, I see that you have fallen into (cf. εἰμί, V. 2 a. p. 119", and see below) the bond of iniquity, i.e. forged by iniquity to fetter souls, Acts viii. 23 (the phrase σύνδ. ἀδικίας occurs in another sense in Is. lviii. 6). 2. that which is…
Read the full entry →σύνδεσμος in its lit. sense of ‘‘ fastening” (cf. Col 21%) occurs in Aristeas 85 τοῦ θυρώματος δὲ kal τῶν περὶ αὐτὸ συνδέσμων κατὰ τὰς φλιάς, ‘‘the great doorway and the fastenings which held it to the door-posts” (Thackeray). For the metaph. usage in Col 3! Wetstein cites from Simplicius in Epictet. p. 208 a parallel expression of the Pythagoreans : καλῶς οἱ ΠΙυθαγορεῖοι περισσῶς τῶν ἄλλων ἀρετῶν τὴν φιλίαν ἐτίμων καὶ σύνδεσμον αὐτὴν πασῶν τῶν ἀρετῶν ἔλεγον. It may be noted that for τελειότητα in Col 1. D*Gdeg read ἑνότητα. Σύνδεσις is used fof the ‘‘continuation ” of a text on the following page in P Oxy XIV. 173773 (ii/iii A.D.).
σύνδεσμος (sundesmos) — bond(age).
σύνδεσμ-ος, ὁ,
irregular plural σύνδεσμα [Refs 5th c.BC+]:—that which binds together, bond of union, fastening, ξ. ἦν.. τὰ ξύλα, τοῦ μὴ ἀσθενὲς εἶναι τὸ οἰκοδόμημα [Refs 5th c.BC+]; ἀραρότως σύνδεσμα χρυσὸς εἶχε the golden headband kept its bonds firmly fixed, [Refs 5th c.BC+]; ἁμμάτων σύνδεσμα fastenings of garments, [Refs]; μελέων σύνδεσμα, of sinews or ligaments, [NT+5th c.BC+]
2. metaphorically, bond of union; ὁ σ. τῆς πόλεως the bond that keeps the state together, of good citizens, [NT+5th c.BC+]
3. Grammars, conjunction, [Refs 4th c.BC+]; σ. ἓν ποιεῖ τὰ πολλά[Refs 3rd c.BC+]
II. ={σύνδεσις}[Refs 5th c.BC+]
σύνδεσμος
sundesmos
from 4862 and 1199; a joint tie, i.e. ligament, (figuratively) uniting
principle, control:--band, bond.
see GREEK for 4862
see GREEK for 1199
σύνδεσμος, ου, ὁ
n.m.
a band, bond
σύνδεσμος σύν-δεσμος, ὁ, heterog. pl. σύνδεσμα, a bond of union, bond, fastening, Eur., Thuc.: metaph., good men are called ὁ ξ. τῆς πόλεως the bond that keeps the state together, Plat.
in Grammar, a conjunction, Arist.
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
See BAND; BILL; CHAIN.
Bond
An obligation of any kind (Num. 30:2, 4, 12). The word means also oppression or affliction (Ps. 116:16; Phil. 1:7). Christian love is the “bond of perfectness” (Col. 3:14), and the influences of the Spirit are the “bond of peace” (Eph. 4:3).
→ To keep the peace Ac 17:9
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
διὸ καὶ τὰ βάρος ἔχοντα τῶν κούφων διεχώρισε, τὰ μὲν τῷ συμπλεκτικῷ συνδέσμῳ ἑνώσας, τὰ δὲ διαλελυμένως ἐξενεγκών·
ἕκαστος δὲ τῶν κιόνων κρίκον εἶχε χρύσεον κατὰ τὸ ἔξω μέτωπον προσφυὴς ὥσπερ ῥίζαις τισὶν ἐμπεπλεγμένος κατὰ στίχον πρὸς ἀλλήλους τετραμμένοι τὴν περιφέρειαν, καὶ διʼ αὐτῶν ἐπίχρυσοι σκυταλίδες ἐλαυνόμεναι πέντε πήχεων ἑκάστη τὸ μέγεθος σύνδεσμος…
πρὸς ἡμᾶς δὲ λέγει: Ἰδοὺ αὕτη ἡ νηστεία, ἣν ἐγὼ ἐξελεξάμην, λέγει κύριος: λύε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόστελλε τεθραυσμένους ἐν ἀφέσει καὶ πᾶσαν ἄδικον συγγραφὴν διάσπα.
ἀδικία (adikia) refers to injustice or unrighteousness, derived from the word for 'unjust.' It encompasses moral wrongfulness and can denote both the quality of being unjust and the acts that stem from it. In the New Testament, it appears in various contexts, such as in Luke 18:6 and Romans 1:18. The term is also associated with deceitfulness and wrongdoing.
ἀδικία, -ας, ἡ
(< ἄδικος),
[in LXX for עָוֹן, פֶּשַׁע, עָוֶל, etc.;]
injustice: Lk 18:6, Ro 9:14.
unrighteousness, iniquity: Jo 7:18, Ac 8:23, Ro 1:18, 29 2:8 6:13, II Ti 2:19, I Jo 1:9 5:17; opp. to ἀλήθεια, I Co 13:6, II Th 2:12; to δικαιοσύνη, Ro 3:5; ἀπάτη τῆς ἀ., II Th 2:10; μισθὸς ἀδικίας, Ac 1:18, II Pe 2:13, 15; ἐγράται τῆς ἀ.,
ἀδικία, -as, ἡ, (ἄδικος), [fr. Hdt.down]; 1. injustice, of a judge: Lk. xviii. 6; Ro. ix. 14. 2. unrighteousness of heart and life; a. univ.: Mt. xxiii. 25 Grsb.; Acts viii. 23 (see σύνδεσμος); Ro. i. 18, 29; ii. 8; vi. 13; 2 Tim. ii. 19; opp. to ἡ ἀλήθεια, 1 Co. xiii. 6; 2 Th. ii. 12; opp. to ἡ δικαιοσύνη, Ro. iii. 5; Heb. i. 9 Tdf.; owing to the context, the guilt of unrighteousness, 1 Jn. i. 9; ἀπάτη τῆς ἀδικίας deceit which unrighteousness uses, 2 Th. ii. 10; μισθὸς ἀδικίας reward (i. e. penalty) due to unrighteousness, 2 Pet. ii. 13 [see ἀδικέω, 2 b. fin.]. b, spec., unrighteousness by which others are deceived: Jn. vii. 18 (opp. to ἀληθής) ; μαμωνᾶς τῆς ἀδικίας deceitful riches, Lk. xvi. 9 (cf. ἀπάτη τοῦ πλούτου, Mt. xiii. 22; others think ‘riches wrongly acquired’; [others, riches apt to be used unrighteously; cf. vs. 8 and Mey. ad loc.]) ; κόσμος τῆς ἀδικίας, a phrase having…
Read the full entry →ἀδικία. P Oxy IX. 1203%4 (i/a.p.) τὰ ὑπὸ τοῦ πατρὸς Λεονίδου ἐπὶ τῇ ἡμῶν ἀδικίᾳ πραχθέντα ‘‘done by his father L. to our hurt.” BGU IV. 11234 (i/B.c.) μηδ᾽ ἄλλο μηδὲν ἐπιτελεῖν ἐπὶ τῇ τοῦ ἑτέρου ἀδικίᾳ. P Tebt I. 104? (B.c. > , 92) the husband may not alienate the property, ἐπ᾽ ἀδικίαι ἀδύνατος. τῆι ᾿Απολλωνίαι. P Magd 1419 (1111...) συγγρα]φὴ ἐπ᾽ In P Par 66% (late Ptol.) πρεσβύτεροι καὶ ἀδύνατοι are ἀδικίαι γεγραμμένη. It is curious that this recurrent com- | men ‘*not strong enough” to work: cf. also P Lond g7r# bination should not appear in NT (except in 1 Cor 138, | (ili/iv A.D.) (=I. p. 128) ἀδύνατος γάρ ἐστιν ἡ γυνὴ διὰ which is quite different), among two dozen instances of the | ἀσθένιαν τῆς φύσεως] and 2%. 6785 (B.c. 99-8) (= III. Ρ- 18) noun. For the concrete sense we find in papyri the neuter | ἀ]δύνατίος ὄμμ]ασι. In Sy// S02 (11,8...) ἀδύνατος is ἀδίκιον, which is also…
Read the full entry →ἀδικία (adikia) — unrighteousness.
ἀδικ-ία,
Ionic dialect -ιη, ἡ, wrongdoing, injustice, ἀδικίης ἄρχειν[Refs 5th c.BC+]; 'foul' in racing, [Refs]
II. wrongful act, offence, [Refs 5th c.BC+]
ἀδικία
adikia
from 94; (legal) injustice (properly, the quality, by implication, the
act); morally, wrongfulness (of character, life or act):--iniquity,
unjust, unrighteousness, wrong.
see GREEK for 94
ἀδικία, ας, ἡ
n.f.
unrighteousness
ἀδικία adikia 25x
injustice, wrong; iniquity, falsehood, deceitfulness
ἀδικία From ἄδικος wrong-doing, injustice, Hdt., etc.
like ἀδίκημα, a wrong, injury, id. Hdt., Plat.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
25 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 25 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 127 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.
τὰ δὲ τῆς μικτῆς ἐστι φύσεως, ὥσπερ ἄνθρωπος, ὃς ἐπιδέχεται τἀναντία, φρόνησιν καὶ ἀφροσύνην, σωφροσύνην καὶ ἀκολασίαν, ἀνδρείαν καὶ δειλίαν, δικαιοσύνην καὶ ἀδικίαν, καὶ συνελόντι φράσαι ἀγαθὰ καὶ κακά, καλὰ καὶ αἰσχρά, ἀρετὴν καὶ κακίαν.
τοῦ θεοῦ δʼ εἰς τὸν κῆπον ἐλθόντος ὁ μὲν Ἄδαμος πρότερον εἰς ὁμιλίαν αὐτῷ φοιτῶν συνειδὼς αὑτῷ τὴν ἀδικίαν ὑπεχώρει, τὸν δὲ θεὸν ἐξένιζε τὸ πραττόμενον καὶ τὴν αἰτίαν ἐπυνθάνετο, διʼ ἣν πρότερον ἡδόμενος τῇ πρὸς αὐτὸν ὁμιλίᾳ νῦν φεύγει ταύτην καὶ…
πρὸς ἡμᾶς δὲ λέγει: Ἰδοὺ αὕτη ἡ νηστεία, ἣν ἐγὼ ἐξελεξάμην, λέγει κύριος: λύε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόστελλε τεθραυσμένους ἐν ἀφέσει καὶ πᾶσαν ἄδικον συγγραφὴν διάσπα.
ὡμολογημένων μηδὲν τῶν κατὰ τὴν μετοχὴν μηδʼ ἄλλο μηδὲν ἐπιτελεῖν ἐπὶ τῇ τοῦ ἑτέρου ἀδικίᾳ τρόπῳ μηδενὶ ἢ ε … … ἐκτεῖσαι τὸν παραβησόμενον τῶι ἐμμένοντι τὰ διʼ αὐτὸν
μόνον, ἀλλὰ καὶ ἐν τῇ κώμῃ πληγὰς ἐπιφέρει μοι, οὐ δυνάμενος ὑποφέρειν τὰς αἰκίας ἀδικίας κινδυνεύων τὴν ἐμὴν οἰκίαν προλιπεῖν τυγχαν … … … ἀξίαν … ἀναφόριον
ἵνʼ ὁ μὲν Ἀπίων εἰδῇ πάντα τὰ ὑπὸ τοῦ πατρὸς Λεονίδου ἐπὶ τῇ ἡμῶν ἀδικίᾳ πραχθέντα ἄκυρα ὄντα καὶ μένοντα ἡμῖν πρὸς τὸν Λεονίδην τὸν περὶ τούτων ὧν ἔχομεν
The Greek word ὁράω (i.e., *horaō*) means 'to see' and is derived from various roots. It encompasses physical sight, mental perception, and the act of attending to or experiencing something. In the New Testament, it appears in contexts such as visiting others (Luke 8:20) and discerning spiritual truths (Romans 15:21). Different lexicons note variations in its grammatical forms and uses, particularly regarding its aorist tense.
ὁράω, -ῶ,
[in LXX chiefly for ראה, also for חזה, etc.;]
in "durative" sense (hence aor. act., εἶδον, pass., ὤφθην, fut., ὄψομαι, from different roots; v. M, Pr., 110 f.), to see (in colloq. even the pres. is rare, its place being generally taken by βλέτω, θεωρέω, v. Bl., § 24).
ὁράω, -ὦ ; impf. 3 pers. plur. ἑώρων (Jn. vi. 2, where LTr WH ἐθεώρουν) ; pf. ἑώρακα and (T WH in Col. ii. 1, 18; [1 Co. ix.1]; Tdf. ed. 7 also in Jn. ix. 37; xv. 24; xx. 25; 1 Jn. ili. 6; iv. 20; 3Jn. 11) ἑόρακα (on which form ef. [WH. App. p. 161; Tdf. Proleg. p. 122; Steph. Thesaur. s. v. 2139 4.1; Bttm. Ausf. Spr. i. p. 325; [B. 64 (56); Veitch s.v.]), [2 pers. sing. -ces (Jn. viii. 57 Tr mrg.) see κοπιάω, init.], 3 pers. plur. ἑωράκασιν (and -καν in Col. ii. 1 L Tr WH; Lk. ix. 36 T Tr WH; see yivoμαι, init.) ; plupf. 3 pers. sing. ἑωράκει (Acts vii. 44) ; fut. ὄψομαι (fr. ONTO), 2 pers. sing. ὄψει (cf. Bitm. Ausf. Spr. i. p. 347sq.; Kiihner § 211, 3, i. p.536), Mt. xxvii. 4; Jn.i. 50 (51); xi.40; but L T Tr WH [G also in Jn. i. 50 (51)] have restored ὄψῃ (cf. W. § 13, 2; B. 42 sq. (37)), 2 pers. plur. ὄψεσθε, Jn. i. 39 (40) T Tr WH, ete.; Pass., 1 aor. ὥφθην ; fut. ὀφθήσομαι ; 1…
Read the full entry →ὁράω (horaō) — to see: see.
ὁράω,
contraction ὁρῶ even in [Refs 8th c.BC+], Epic dialect ὁρόω [Refs], etc.; Aeolic dialect ὄρημι (which see); Ionic dialect ὁρέω [Refs 5th c.BC+], 2nd pers. singular ὁρῇς [Refs 3rd c.BC+], 3rd.pers. singular ὁρῇ [Refs 5th c.BC+]; infinitive ὁρῆν [Refs 5th c.BC+] (but 2nd pers. singular ὁρᾷς [Refs 7th c.BC+], 3rd.pers. singular ὁρᾷ [Refs 7th c.BC+]; 1st pers. plural ὁρῶμεν [Refs]; 3rd.pers. plural ὁρῶσι (ἐπ-) [Refs]infinitive ὁρᾶν[Refs] (except when found in Doric dialect, as [Refs 4th c.BC+]; imperfect 3rd.pers. singular ἑώρη [Refs 5th c.BC+]; Ionic dialect 3rd.pers. singular ὥρα [Refs 5th c.BC+],2nd pers. plural ὡρᾶτε [Refs] 3rd.pers. plural ὥρων [Refs]; Epic dialect 3rd.pers. singular ὅρα [Refs 8th c.BC+]perfect ἑόρᾱκα, a form required by the metre in many passages, as [Refs 5th c.BC+]; whence ἑόρακα, -άκη ought always to be restored in…
Read the full entry →ὁράω
horao
properly, to stare at (compare 3700), i.e. (by implication) to discern
clearly (physically or mentally); by extension, to attend to; by
Hebraism, to experience; passively, to appear:--behold, perceive, see,
take heed.
see GREEK for 3700
ὁράω
v.
I see, look upon, experience
ὁράω horaō 454x
pluperfect, ἑωράκειν, some list εἶδον as the second aorist of ὁράω, to see, behold, Mt. 2:2, et al. freq.; to look, Jn. 19:37; to visit, Jn. 16:22; Heb. 13:23; to mark, observe, Acts 8:23; Jas. 2:24; to be admitted to witness, Lk. 17:22; Jn. 3:36; Col. 2:18; with θεόν, to be admitted into the more immediate presence of God, Mt. 5:8…
Read the full entry →ὁράω
To see:
absol. to see or look, Hom., etc.; κατ᾽ αὐτοὺς αἰὲν ὅρα he kept looking down at them, Il.; ὁρόων ἐπὶ οἴνοπα πόντον looking over the sea, id. Il.:— ὁρᾶν πρός τι, like Lat. spectare ad, to look towards, ἀκρωτήριον τὸ πρὸς Μέγαρα ὁρῶν Thuc.
to have sight, Soph.: hence says Oedipus, ὅσ᾽ ἂν λέγωμεν, πάνθ᾽ ὁρῶντα λέξομεν [though I am blind], my words shall have eyes, i. e. shall be to the purpose, id. Soph.; ἀμβλύτερον ὁρᾶν to be dim-sighted, Plat.
to see to, look to, i. e. take heed, beware, ὅρα ὅπως . ., Ar.; ὅρα εἰ . . , see whether . . , Aesch., etc.
ὁρᾷς; ὁρᾶτε; see'st thou? d'ye see? parenthetically, esp. in explanations, like Lat. viden'? Ar.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
61 occurrences in the New Testament, rendered 29 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 682 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 699 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.
ἀόρατός τε γάρ ἐστιν αὐτὸς τὰ πάντα ὁρῶν καὶ ἄδηλον ἔχει τὴν οὐσίαν τὰς τῶν ἄλλων καταλαμβάνων·
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
πρὸς ἡμᾶς δὲ λέγει: Ἰδοὺ αὕτη ἡ νηστεία, ἣν ἐγὼ ἐξελεξάμην, λέγει κύριος: λύε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόστελλε τεθραυσμένους ἐν ἀφέσει καὶ πᾶσαν ἄδικον συγγραφὴν διάσπα.
r Σισοῦχος Ζήνωνι χαίρειν. ἐμνήσθης μοι ἰδεῖν τὸν κεραμέα περὶ τῶν κεραμίων. εἰ οὖν σοι δοκεῖ ἐπὶ τοῦ παρόντος κατασκευάζεσθαι, γράψον
γὰρ ὧδε πωλούμενον. ταύτην δὲ τὴν ἐπιστολὴν ἔγραψά σοι εἰς Φιλαδέλφειαν. κατελάβομέν σε καταπεπλευκότα. ἰδόντες δὲ τὴν γῆν ὑποπεφευγυῖαν … εν οὖν συναγοράσαι ὅσου χρείαν εἶχεν ἡ γῆ. γεγράφαμεν
καὶ ἐτάσας περὶ τούτων … οῖς τόποις ἀποστελοῦμεν … ος καὶ τῆς σινδόνος οὐκ εἶδον … αμεν κιθῶνα παραδεδειχέναι … … ἀξιώσαντος τοῦ λῃστοῦ τὸ ω
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AS — Personal pronoun · second person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-2AS Part of Speech: Personal pronoun Person: second Case: Accusative Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
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-PAP-ASM — Verb · present · active · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-PAP-ASM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Singular Gender: Masculine
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