Colossians 3:12 — Word Study
N1904Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν·
BSAdo put onenduō▸ therefore,oun ashōs [the] electeklektos [chosen, select] <the>ho of Godtheos [the one true deity] holyhagios [set apart, dedicated] andkai beloved,agapaō■✻ [loved, esteemed] heartssplagchnon of compassion,oiktirmos [pity, sympathy] kindness,chrēstotēs [goodness, moral excellence] humility,tapeinophrosunē [lowliness] gentleness,prautēs [and] patience;makrothumia [longsuffering, endurance]
| Greek | English | Parsing |
|---|---|---|
| Ἐνδύσασθε | do put on | Verb, aorist, middle |
| οὖν, | therefore, | Conjunction |
| ὡς | as | Adverb |
| ἐκλεκτοὶ | [the] elect | Adjective, nominative, plural |
| τοῦ | <the> | Article, genitive, singular |
| θεοῦ | of God | Noun, genitive, singular |
| ἅγιοι | holy | Adjective, nominative, plural |
| καὶ | and | Conjunction |
| ἠγαπημένοι, | beloved, | Verb, perfect, passive |
| σπλάγχνα | hearts | Noun, accusative, plural |
| οἰκτιρμοῦ, | of compassion, | Noun, genitive, singular |
| χρηστότητα, | kindness, | Noun, accusative, singular |
| ταπεινοφροσύνην, | humility, | Noun, accusative, singular |
| πραΰτητα, | gentleness, | Noun, accusative, singular |
| μακροθυμίαν· | [and] patience; | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore, as the elect of God, holy and beloved, clothe yourselves with hearts of compassion, kindness, humility, gentleness, and patience. |
| KJV | Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; |
| ASV | Put on therefore, as God’s elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering; |
| YLT | Put on, therefore, as choice ones of God, holy and beloved, bowels of mercies, kindness, humble-mindedness, meekness, long-suffering, |
| WEB | Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; |
| BBE | As saints of God, then, holy and dearly loved, let your behaviour be marked by pity and mercy, kind feeling, a low opinion of yourselves, gentle ways, and a power of undergoing all things; |
Where translations differ is primarily in the rendering of ἐκλεκτοὶ and other key terms — see How Translations Differ.
The main clause presents the command, while the subordinate phrase details the qualities to be embraced.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐκλεκτός
verbἐνδύω
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 — Colossians 3:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Christian Livinggenerated
Colossians 3:12 is part of Paul's exhortation to the church in Colossae, where he emphasizes the importance of living out the Christian faith through tangible actions and attitudes. The surrounding verses highlight the unity and love that should characterize the community of believers, as they are all equal in Christ, regardless of their backgrounds, as noted in Colossians 3:11. Paul encourages them to actively embody qualities that reflect their identity as God's chosen people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Colossians 3:10 | and have put on the new self, which is being renewed in knowledge in the image of its Creator. |
| 2 | Ephesians 4:24 | and to put on the new self, created to be like God in true righteousness and holiness. |
| 3 | Isaiah 42:1 | “Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations. |
| 4 | Isaiah 45:4 | For the sake of Jacob My servant and Israel My chosen one, I call you by name; I have given you a title of honor, though you have not known Me. |
| 5 | Isaiah 65:9–22 | And I will bring forth descendants from Jacob, and heirs from Judah; My elect will possess My mountains, and My servants will dwell there. |
The Treasury of Scripture Knowledge — 43 references, hung on the phrase they belong to
The Key Word — ἐνδύσασθε, enduōgenerated
The verb ἐνδύω means 'to put on' or 'to clothe,' indicating the action of dressing oneself in certain virtues. This term is used in both literal and metaphorical senses, suggesting that believers should actively adopt these characteristics as part of their identity in Christ.
The aorist middle imperative form indicates a command directed at the readers, emphasizing the necessity of this action. Paul is not merely suggesting these qualities; he is instructing the Colossians to take deliberate steps to embody them.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible (BSB), which uses the phrase clothe yourselves. The KJV and ASV use put on, maintaining the directive tone of the original Greek.
Where translations differ, they do so primarily in the choice of terms for the Greek words. For example, ἐκλεκτοὶ is rendered as elect in many versions, while chosen appears in others. Additionally, the word for σπλάγχνα varies between hearts and heart.
Sentence Structuregenerated
The main verb in this verse is Ἐνδύσασθε, clothe yourselves, which governs the entire structure. The phrase that follows describes the manner in which the believers are to clothe themselves, listing the virtues they should embody.
The verse contains a noun phrase that identifies the subject as 'the elect of God,' and several noun phrases that enumerate the qualities expected of them, creating a clear and direct instruction.
Septuagint Backgroundgenerated
ἐνδύω corresponds to the Hebrew לָבֵשׁ (H3847), which means 'to put on' or 'to clothe.' This connection emphasizes the continuity of the concept of being clothed in virtues from the Old Testament to the New Testament.
The term οἰκτιρμός is linked to the Hebrew רֶ֫חֶם (H7356), which conveys a sense of compassion, further highlighting the biblical theme of mercy and kindness throughout scripture.
In plain words — the whole versegenerated
Colossians 3:12 teaches believers to actively adopt qualities like compassion, kindness, humility, gentleness, and patience, reflecting their status as chosen and beloved by God.
Frequently Asked Questionsgenerated
Being the elect of God means that individuals are chosen by Him for a special purpose, reflecting His love and favor.
Clothing oneself with these virtues involves making conscious choices to act with compassion, kindness, humility, gentleness, and patience in daily interactions.
These characteristics reflect the nature of Christ and promote unity and love within the Christian community, as well as in our relationships with others.
These virtues are central to Jesus' teachings, as He exemplified them in His life and ministry, encouraging His followers to do the same.
Reflection Questionsgenerated
- In what ways can I show compassion to those around me this week?
- How can I practice humility in my interactions with others?
- What steps can I take to cultivate patience in challenging situations?
- How do these virtues help to strengthen my relationships within the church community?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to emphasize the importance of embodying virtues as a reflection of one's faith.
"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness, meekness, long-suffering. And above all these, love, which is the bond of perfection.Early Church Fathers on Colossians 3 →
"Put on, therefore, as the elect of God, holy and beloved." He shows the easiness of virtue, so that they might both possess it continually, and use it as the greatest ornament.Early Church Fathers on Colossians 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Colossians 3:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePut on therefore,.... As the apostle had argued for the putting off of the members of the body, from their having put off the old man himself; so he now argues from their having put on the new man,
Read John Gill on Colossians 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPut on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Put on therefore - As you have put on the new man, put on all its
Read Robert Jamieson on Colossians 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePut on therefore: as he had mentioned some particular vices of the old man they were to put off, , he doth here infer, that they might be complete in Christ, there be particular virtues and graces of the new man they are to put on, or, being new creatures, continually to exercise themselves in. As the elect of God, holy and beloved; chosen of God before all time, and effectually called in time from the rest of mankind; see ,30 Ephesians 1:4,5 : saints not only by obsignation, but renewed by the sanctifying Spirit, ; beloved with a gratuitous and special love of complacency, . Bowels of mercies; he would have us put on, i.e. exercise, (being sanctified by the Spirit), mercy, not simply, but…
Read Matthew Poole on Colossians 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Ver. 12. As the elect of God, holy and beloved] Therefore holy, because elect, and therefore beloved, because holy; as God’ s name is holy, and therefore reverend, Psalms 111:9. God chose his for his love, and now loves them for his choice. Bowels of mercies] Draw out thy soul as well as thy sheaf to the hungry, Isaiah 58:10. Steep thy thoughts in the mercies of God, saith one, and they will dye thine, as the dye vat doth the cloth. Humbleness of mind] Even to be content to "be trampled upon," as the word signifieth; or to be laid low as earth, as Paul…
Read John Trapp on Colossians 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers[5. Practical Exhortation, General. (1) .—To MORTIFY THE OLD MAN, by fleeing from— (a) Uncleanness and lust (Colossians 3:5-7);(b) Wrath and malice (Colossians 3:8); (c) Falsehood (Colossians 3:9). (2) .—To PUT ON THE NEW MAN, making Christ our “all in all.” (a) In love and peace, as shown in mercy, humility, patience, and forgiveness (Colossians 3:10-15); (b) In thanksgiving (Colossians 3:16);(c) In living to the glory of God (Colossians 3:17); (The whole of this section stands in close parallelism, frequently in verbal coincidence, with Ephesians 4:20 to Ephesians 6:9. There are, however, constantly emerging indications of independence of handling. Generally speaking, the Ephesian Epistle…
Read Charles John Ellicott on Colossians 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Put on - as the elect of God] As the principal design of the apostle was to show that God had chosen the Gentiles, and called them to the same privileges as the Jews, and intended to make them as truly his people as the Jews ever were, he calls them the elect or chosen of God; and as the Jews, who were formerly the elect, were still beloved, and called to be holy, so he calls the Colossians beloved, and shows them that they are called with the same holy calling. Bowels of mercies, c.] Be merciful, not in act merely, but in spirit and affection. In all cases of this kind let your heart dictate to your hand be clothed with bowels of mercy-let your tenderest feelings come in contact…
Read AdamClarke on Colossians 3 →CambridgeThe Cambridge Bible for Schools and Colleges12–17. Universal Holiness: the positive side12. Put on therefore] They had already “taken off the old Man” and “put on the new” (Colossians 3:9, and notes). But the ideal would need to be made real, in obedient faith.the elect of God] For the same phrase (or nearly), cp. Matthew 24:31; Luke 18:7; Romans 8:33; Titus 1:1; and cp. Mark 13:20; John 13:18; John 15:16; John 15:19; Romans 9:11; Romans 11:5; Romans 11:7; Romans 11:28; 1 Corinthians 1:27-28; Ephesians 1:4; 2 Timothy 2:10.—The word rendered “elect” (and its cognates) is generally used in the N.T., where the highest level of Divine purpose, or spiritual privilege, is in view, and with a tendency to emphasize the sovereign and…
Read Cambridge on Colossians 3 →Albert Barnes1798–1870Barnes' Notes on the BiblePut on, therefore, as the elect of God - The fact that you thus belong to one and the same church; that you have been redeemed by the sameblood, and chosen by the same grace, and that you are all
Read Albert Barnes on Colossians 3 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Therefore, as the elect of God, holy and beloved, clothe yourselves with hearts of compassion, kindness, humility, gentleness, and patience.
Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance;
Therefore, as the elect of God, holy and beloved, clothe yourselves with hearts of compassion, kindness, humility, gentleness, and patience.
Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience,
Tyndale line
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
Put on therefore, as God’s elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering;
Put on therefore, as God’s elect, holy and beloved, a heart of compassion, kindness, humility, meekness, longsuffering;
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering;
Now therfore as the elect of God holy and beloued, put on the bowels of mercies, kindnesse, humblenesse of minde, meekenesse, long suffering:
Strictly literal
Put on therefore, as [the] elect of God, holy and beloved, bowels of compassion, kindness, lowliness, meekness, longsuffering;
Put on, therefore, as choice ones of God, holy and beloved, bowels of mercies, kindness, humble-mindedness, meekness, long-suffering,
Put on, therefore, as chosen ones of God, holy and beloved, yearnings of mercies, kindness, humble-mindedness, meekness, long-suffering,
Therefore, as God's chosen ones, holy and beloved, put on a heart of mercy, kindness, humility, gentleness, and patience.
From the Latin
Put ye on therefore, as the elect of God, holy, and beloved, the bowels of mercy, benignity, humility, modesty, patience:
Simplified
Since you are God's special people, holy and dearly loved, adopt a sympathetic nature that is kind, humble, gentle, and patient.
As saints of God, then, holy and dearly loved, let your behaviour be marked by pity and mercy, kind feeling, a low opinion of yourselves, gentle ways, and a power of undergoing all things;
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.
Induite vos ergo, sicut electi Dei, sancti, et dilecti, viscera misericordiæ, benignitatem, humilitatem, modestiam, patientiam :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܒܫܘ ܗܟܝܠ ܐܝܟ ܓܒܝܐ ܕܐܠܗܐ ܩܕܝܫܐ ܘܚܒܝܒܐ ܪܚܡܐ ܘܪܘܚܦܐ ܘܒܣܝܡܘܬܐ ܘܡܟܝܟܘܬ ܪܥܝܢܐ ܘܢܝܚܘܬܐ ܘܢܓܝܪܘܬ ܪܘܚܐ
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.
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν·
The standard critical text of the New Testament.
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν·
The previous edition, still widely cited.
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν·
The Society of Biblical Literature edition, freely licensed.
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν·
The edition that turned scholarship toward the earliest manuscripts.
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν·
An independent critical text built from the oldest witnesses then known.
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν·
A recent critical edition following documentary evidence closely.
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν·
The reading of the majority of surviving manuscripts.
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα — χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν·
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 |
|---|---|---|
| οἰκτιρμοῦ, of compassion, | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
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 Colossians 3:12
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 ἐνδύω means 'to put on' or 'to clothe,' derived from the roots for 'in' and 'to sink.' It covers a range of meanings from literally putting on clothes to metaphorically assuming characteristics or roles, as seen in various New Testament passages like Matthew 27:31 and Romans 13:14. The lexicons do not show significant disagreement on its usage.
ἐνδύω (enduō) — to put on.
ἐνδύω
or ἐνδύνω (ἐνδυνέω variant in [Refs 5th c.BC+], with middle ἐνδύομαι, future -δύσομαι: aorist 1 -εδυσάμη; Epic dialect aorist or imperfect -εδυσόμην: aorist 2 active -έδυν: perfect -δέδῡκα:
I. with accusative of things vel loci, go into,
I.1. of clothes, put on, ἔνδυνε χιτῶνα [Refs 8th c.BC+]; τὴν σκευήν[Refs 5th c.BC+]perfect ἐνδέδῡκα, wear, κιθῶνας λινέους [Refs 5th c.BC+]:—middle, ἐν δ᾽ αὐτὸς ἐδύσετο χαλκόν [Refs 8th c.BC+]; ἐνδύεσθαι ὅπλα variant in [Refs 5th c.BC+]; also τὸν Ταρκύνιον ἐνδύεσθαι assume the person of T., [NT+1st c.BC+]:—passive, to be clothed in, have on, ἐσθῆτα ἐνδεδύσθαι [Refs 5th c.BC+]
ἐνδύω
enduo
from 1722 and 1416 (in the sense of sinking into a garment); to invest
with clothing (literally or figuratively):--array, clothe (with),
endue, have (put) on.
see GREEK for 1722
see GREEK for 1416
ἐνδύω
v.
I put on, clothe
ἐνδύω endyō 27x
to enter, 2 Tim. 3:6; to put on, clothe, invest, array, Mt. 27:31; Mk. 15:17, 20; mid. clothe one’s self, be clothed, Mt. 22:11, 27, 31; trop. to be clothed with spiritual gifts, graces, or character, Lk. 24:49; Rom. 13:14
ἐνδύω and -δύνω with Mid. ἐνδύομαι fut. -δύσομαι aor1 -εδυσάμην and aor2 act. -έδυν c. acc., to go into,
of clothes, to put on, Lat. induere sibi, ἔνδυνε χιτῶνα Il.; πέπλον Soph.:—so in Mid., Il., etc.:—perf. ἐνδέδυκα, to wear κιθῶνας Hdt.:—metaph. to put on, assume the person of . . , NTest.
to enter, to press into, c. acc., Il., etc.:—also, ἐνδ. εἰς . . , Thuc., etc.:—also c. dat., Xen.:—absol. to enter, Hdt.
Causal in pres. ἐνδύω, fut. -δύσω, aor1 -έδυσαLat. induere alicui, to put on another, to clothe in, c. dupl. acc., Xen.
to clothe, τινά Hdt.
Verb-AMM-2P — Verb · aorist · middle · imperative · second person · pluralaorist middle imperative — a completed action, viewed as a whole.
V-AMM-2P Part of Speech: Verb Tense: Aorist Voice: Middle Mood: iMperative Person: second Number: Plural
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
27 occurrences in the New Testament, rendered 17 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 28 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 68 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.
5, 31), ἵνα ἐνδοιασμὸν καὶ ἐπαμφοτερισμόν, ἀβεβαίου ψυχῆς διαθέσεις, ἀποδυσάμενος τὴν ὀχυρωτάτην καὶ βεβαιοτάτην διάθεσιν, πίστιν, ἐνδύσηται.
Ὡς δὲ ταῦτα περὶ τὸν Ἰώσηπον τοῖς ἀδελφοῖς ἐπέπρακτο, τί ποιήσαντες ἂν ἔξω τῆς ὑπονοίας παρὰ τῷ πατρὶ γενηθεῖεν ἐζήτουν, καὶ δὴ τὸν χιτωνίσκον, ὃν ἀφῖκτο μὲν πρὸς αὐτοὺς ὁ Ἰώσηπος ἐνδεδυμένος, περιῃρήκεσαν δʼ αὐτὸν ὅτε καθίεσαν εἰς τὸν λάκκον,…
οὐδ̓ ἂν κάμψητε ὡς κρίκον τὸν τράχηλον ὑμῶν καὶ σάκκον ἐνδύσησθε καὶ σποδὸν ὑποστρώσητε, οὐδ̓ οὕτως καλέσετε νηστείαν δεκτήν.
α ἔτει Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος πολλῇ βίᾳ χρώμενος ἀφήρπασεν ὃν ἤμην ἐνδεδυμένος χιτῶνα λινοῦν ἄξιον δραχμῶν ὀκτώ , καὶ διέσεισέν με ἄλλας δραχμὰς τέσσαρας , καὶ
τὸν αὐτῆς παρέπαισεν … να ὡς σὸν ὧδε ἐχόνομα ἡ δὲ εἶχεν τὰ ἐμὰ ἐνδύσασθαι. καὶ γράψεις μοι διὰ τίνος σοι πέμψω τὸν χαλκόν. ἄσπασαι Ἀρριανόν. ἔρρωσο.
ἐτῶν ιδ, λευκόχροον, ψελλόν, πλατύρρυγχον, μ … … … … … αε … ν, ἐνδεδυμένον στιχάριον ἐρεοῦν παχὺ καὶ βάλτιον ἀπὸ χρήσεως … ἐνεγκάτω ἐν τοῖς σίγνοις λαμβάνων
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 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 496 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 110 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.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
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’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 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 502 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.
The Greek word ἐκλεκτός (*eklektos*) means 'chosen' or 'select.' It is derived from the verb ἐκλέγω (*eklegō*), which means to pick out. The term is used in the New Testament to refer to those chosen by God, including Christians and angels, and appears in verses like Romans 8:33 and 1 Peter 2:9. There is some variation in how lexicons describe its application, particularly regarding its use in distinguishing between the 'called' and the 'chosen.'
ἐκ-λεκτός, -ή, -όν
(< ἐκλέγω),
[in LXX for בָּחַר (so prob. in Is 28:16, Pr 17:3, for MT בָּחַן), בָּרִיא, etc. ;]
choice, select (cl., rarely; Thuc., Plat., al.), hence, eminent: Ro 16:13 (cf. Ez 27:24).
As in Inscr. (MM, Exp., xii), chosen; esp. as in LXX, of Israel, elect, chosen of God (Is 65:9, Ps 105:43, al.); so in NT;
ἐκ-λεκτός, -7, -όν, (ἐκλέγω), picked out, chosen; rare in Grk. writ., as Thue. 6, 100; Plat. lege. 11 p. 938 b.; 12, 948 ἃ.» ete.; Sept. for 13n3 and "73; in the N. T. ΤΙΣ chosen by God, and a. to obtain salvation through Christ (see ἐκλέγω); hence Christians are called οἱ ἐκλεκτοὶ τοῦ θεοῦ, the chosen or elect of God, [ef. W. 35 (34); 234 (219)], (AI "3, said of pious Israelites, Is. Ixv. 9, 15, 23; Ps. civ. (cv.) 43, cf. Sap. iv. 15): Lk. xviii. 7; Ro. viii. 33; Col. iii. 12; Tit.i.1; without the gen. θεοῦ, Mt. xxiv. 22,24; Mk. xiii. 20, 22; 1 Pet. 1.1; with the addition of rod Χριστοῦ, as gen. of possessor, Mt. xxiv. 31; Mk. xiii. 27 [Τ᾿ Trom.gen.]; κλητοὶ καὶ ἐκλεκτοὶ K. πιστοί, Rev. xvii. 14; γένος ἐκλεκτόν, 1 Pet. ii. 9 (fr. Is. xliii. 20, ef. Add. to Esth. viii. 40 [vi. 17, p. 64 ed. Fritz.]); ἐκλεκτοί, those who have become true partakers of the Christian salvation are…
Read the full entry →ἐκλεκτός. In P Rein 43° (A.p. 102) a ‘‘choice” or “" beautiful ”’ lodging which is being let is described as ἐκλεκτὸν ἀντρῶνα (4. ἀνδρῶνα). For the distinctive Biblical use of the word, cf. farm-accounts—P Fay 1023, (c, A.D. 105) where ἐγλεκ(τοί) is applied to baskets ‘‘ ‘selected,’ 1.6. of a better quality than the rest ’’ (Edd.), and OGZS 499% (ii/A.D.) τῶν ἐκλεκτῶν ἐν Ρώμῃ δικαστῶν, with which Dittenberger compares 76, 56729 (ii/A.D.) ἐπίλεκτον κριτήν, the zudex selectus of the Latin inscriptions. The Avircius epitaph— late ii/A.p.—from MS. of Acta Sanctorum has ἐκλεκτῆς πόλεως ὁ πολείτης τοῦτ᾽ ἐποίησα. See also BGU II. 603% (ὦ. A.D. 167) ἐλαίας ἐγλεκτῆς.
ἐκλεκτός (eklektos) — select.
ἐκλεκτ-ός, ή, όν,
picked out, select, [Refs 6th c.BC+]; ἐ. δικασταί,=Latin iudices selecti, [Refs 2nd c.AD+] adverb -τῶς interpolated in Suid. see at {ἐπίλεκτος}.
2. choice, pure, σμύρνη [LXX+3rd c.BC+]; ἐκλεκτόν,= corn, [LXX+2nd c.AD+]
II. chosen of God, elect, [LXX+NT]
ἐκλεκτός
eklektos
from 1586; select; by implication, favorite:--chosen, elect.
see GREEK for 1586
ἐκλεκτός, ή, όν
Adj
chosen, elect, choice, select
ἐκλεκτός eklektos 22x
chosen out, selected; in NT chosen as a recipient of special privilege, elect, Col. 3:12; specially beloved, Lk. 23:35; possessed of prime excellence, exalted, 1 Tim. 5:21; choice, precious, 1 Pet. 2:4, 6
ἐκλεκτός ἐκλεκτός, ή, όν ἐκλέγω picked out, select, Thuc., Plat., etc.
οἱ ἐκλεκτοί, the elect, NTest.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
e-lekt':
That is, "chosen," "selected."
In the Old Testament the word represents derivatives of bachar, elegit;
In the New Testament eklektos. It means properly an object or objects of selection.
This primary meaning sometimes passes into that of "eminent," "valuable," "choice"; often thus as a fact, in places where the King James Version uses "chosen" (or "elect") to translate the original (eg. Isa 42:1; 1Pe 2:6). In the King James Version "elect" (or "chosen") is used of Israel as the race selected for special favor and to be the special vehicle of Divine purposes (so 4 times in Apocrypha, Tobit and Ecclus); of the great Servant of Yahweh (compare Lu 23:35; the "Christ of God, his chosen"); compare eminent saints as Jacob, Moses…
24 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 22 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 56 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.
ὅταν δὲ ἤδη ὁ μὲν Ἀβρὰμ ἀντὶ φυσιολόγου γένηται σοφὸς καὶ φιλόθεος μετονομασθεὶς Ἀβραάμ, ὃς ἑρμηνεύεται πατὴρ ἐκλεκτὸς ἠχοῦς — ἠχεῖ μὲν γὰρ ὁ γεγωνὸς λόγος, πατὴρ δὲ τούτου ὁ νοῦς ἐπειλημμένος τοῦ σπουδαίου —, Σάρα δὲ ἀντὶ τῆς ἀρχῆς μου γένηται…
ἐκ δὲ τῆς Δανίτιδος φυλῆς ἐκλεκτοὶ δισμύριοι ἑπτακισχίλιοι ἑξακόσιοι.
ἔτι δὲ κἀκεῖνο, ἀδελφοί μου, νοεῖτε: ὅταν βλέπετε μετὰ τηλικαῦτα σημεῖα καὶ τέρατα γεγονότα ἐν τῷ Ἰσραήλ, καὶ οὕτως ἐγκαταλελεῖφθαι αὐτούς: προσέχωμεν, μήποτε, ὡς γέγραπται, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοὶ εὑρεθῶμεν.
ὀκτακοσίαις καὶ ἐξαιρέτων ἐλαίας ἐκλεκτῆς μελαίνης ἀρταβῶν δύο μέτρωι δρόμωι ἰδίωι τῶι τοῦ Μάρκου Ἀντωνίου Ἄπρου καὶ ἐλαίου ἐλαείνου
Παρμοῦθι μηνὸς τοῦ εἰσιόντος ἕκτου ἔτους Τραιανοῦ Καίσαρος τοῦ κυρίου ὃ ἔχω κατάγαιον καὶ ἐκλεκτὸν ἀνδρῶνα ἐν κώμῃ Ἰβιώνι Ταυκελμεως, ἐνοικίου τοῦ συμπεφωνημένου τῶν προκειμένων μηνῶν ἀργυρίου δραχμῶν τεσσεράκοντα,
ἕτερα ἀκρόδρυα, φόρου τοῦ ἑσταμένου πρὸς ἀλλήλους κατʼ ἔτος ἀργυρίου δραχμῶν ἑκατὸν ἑξήκοντα καὶ ἐκλεκτῆς ἐλαίας μελαίνης ἀρταβῶν τριῶν ἀκίνδυνα παντὸς κινδύνου τῶν ὑπὲρ τοῦ παραδείσου κατʼ ἔτος δημοσίων
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive 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-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,311 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
The Greek word ἅγιος (i.e., *hagios*) means holy or sacred, derived from a root indicating reverence. It refers to things and places dedicated to God, such as temples, and to persons, including angels and saints. In the New Testament, it is often applied to God, Christ, and believers, emphasizing moral purity and separation for divine service. Notably, it can also imply a sense of veneration.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ἅγιος, -α, ον
(< τό ἅγός, religious awe; ἅζω, to venerate),
[in LXX chiefly for קֹ֫דֶשׁ;]
primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. Its highest application is to God himself, in his purity, majesty, and glory: Lk 1:49, Jo 17:11, Re 4:8. Hence
ἅγιος, -a, -ov, (fr. τὸ dyos religious awe, reverence ; dl, ἅζομαι, to venerate, revere, esp. the gods, parents, [Curtius § 1187), rare in prof. auth.; very frequent in the sacred writ.; in the Sept. for wap; 1. properly reverend, worthy of veneration: τὸ ὄνομα τοῦ θεοῦ, Lk. i. 49; God, on account of his incomparable majesty, Rev. iv. 8 (Is. vi. 3, ete.), i. q. ἔνδοξος. Hence used a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts vii. 83; τόπος ἅγιος the temple, Mt. xxiv. 15 (on which pass. see βδέλυγμα, ¢.); Acts vi. 13; xxi. 28; the holy land or Palestine, 2 Mace. i. 29; ii. 18; τὸ ἅγιον and τὰ ἅγια [W. 177 (167)] the temple, Heb. ix. 1, 24 (cf. Bleek on Heb. vol. ii. 2, p. 477 sq.) ; spec. that part of the temple or tabernacle which is called ‘the holy place’…
Read the full entry →ἅγιος. The adjective is common as a title of the gods in the inscriptions, e. σ. OGZS 3781 (A.D. 18-9) θεῷ ἁγίῳ ὑψίστῳ : cf. 26, 721' ὃ δαδοῦχος τῶν ἁγιωτάτων ᾿Εἰλευσῖνι μυστηρίων. The superlative may be further illustrated (cf. Jude?) from the oldest recovered Christian letter P Amh I. 3(a)iii 22f. (between A.D. 264 (265) and 282 (281)) τοῖς κατ᾽ αἰὐτὸν ἁγιωτάτοις προ[εστῶσι]: cf. Deissmann Z4Z, p. 192 ff. For τὸ ἅγιον as “temple” cf. OGZS 56° (the Canopus inscr. of Ptolemy III, B.c. 239) καθιδρῦσαι [sc. ἄγαλμα Χρυσοῦν διάλιθον] ἐν τῶι ἁγίωι. : ἁγιότης, ἁγιωσύνη. ᾿Αγιότης, as a title, is found in the late P Giss I. 55° (vi/A.D.) addressed by one “‘ papa” or ‘‘ bishop ” to another --ἠξιώθην. . . γράψαι πρ[ὸ]ς τὴν σὴν ἁγιότητα]. Fora similar use of ἡ ἁγιωσύνη with reference to an ἐπίσκοπος, see the Pe/agfa-Legenden (ed. Usener) p. 107, cf. p. 84, On the “‘profane” warrant for ἁγιωσύνη…
Read the full entry →ἅγιος (hagios) — holy.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
I.1. of things, especially temples, ἈΦροδίτης ἱρὸν ἅ.[Refs 5th c.BC+]; ἱρο᾽ν Ἡρακλέος ἅ.[Refs 5th c.BC+]; μητρός.. ἐστι πατρὶς ἁγιώτερον[Refs 4th c.BC+]; ἅ., τό, temple, [LXX+NT]Holy of Holies, [NT]
I.2. of persons, holy, pure, [LXX+5th c.BC+] οἱ ἅ. the Saints, [NT] πνεῦμα ἅ. the Holy Spirit, [NT] adverb ἁγίως καὶ σεμνῶς ἔχειν[Refs 5th c.BC+]
II. in bad sense, accursed, execrable, [Refs 8th c.BC+]; rare in Attic dialect (see. above). (Possibly cognate with Sanskrit yajati 'sacrifice'.)
ἅγιος (hagios) — holy: saint.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
ἅγιος
hagios
from hagos (an awful thing) (compare 53, 2282); sacred (physically,
pure, morally blameless or religious, ceremonially,
consecrated):--(most) holy (one, thing), saint.
see GREEK for 53
see GREEK for 2282
ἅγιος, ία, ον
Adj
set apart, holy, sacred
ἅγιος hagios 233x
separate from common condition and use; dedicated. Lk. 2:23; hallowed; used of things, τὰ ἅγια, the sanctuary; and of persons, saints, e.g., members of the first Christian communities; pure, righteous, ceremonially or morally; holy
ἅγιος ἄγος devoted to the gods, sacred, holy, Lat. sacer:
of things, esp. temples, Hdt., Xen., etc.: τὸ ἅγιον the Temple, τὰ ἅγια τῶν ἁγίων theHoly of Holies, NTest.
of persons, holy, pure, Ar.; adv. ἁγίως, Isocr., NTest.—The word never occurs in Hom. or Trag., ἁγνός being used instead.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
228 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 234 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 438 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.
Ἐπεὶ δ’ ὁ σύμπας κόσμος ἐτελειώθη κατὰ τὴν ἑξάδος ἀριθμοῦ τελείου φύσιν, τὴν ἐπιοῦσαν ἡμέραν ἑβδόμην ἐσέμνυνεν ὁ πατὴρ ἐπαινέσας καὶ ἁγίαν προσειπών·
καὶ ὁ μὲν πᾶς ναὸς ἅγιον ἐκαλεῖτο, τὸ δʼ ἄβατον τὸ ἐντὸς τῶν τεσσάρων κιόνων τοῦ ἁγίου τὸ ἅγιον.
ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ κυρίῳ τὸ κατοικητήριον ἡμῶν τῆς καρδίας.
περὶ τοῦ ὀρόβου Τηλέμαχον ἰδεῖν ἢ Ἀρτέμωνα. Μητροδώρωι τὴν παρὰ Νέστου ἐντολὴν ἀποδοῦναι. Ἀγίαν τὸν παρὰ Μακίνου ὑπηρέτην ἰδεῖν. ἐκ τῆς ὑπερορίας τῶν ὑποδιφθέρων τί τέλος ἐστίν. Φοίνικα
τὸ προσκύνημα τοῦ ἁγίου τόπου καὶ τοῦ γράψαντος παρὰ πᾶσι τοῖς θεοῖς Φιλόσοφος
⳨ τῷ ἁγίῳ μοναστηρίῳ ἄπα Δωροθέου … … … … η … ω ἀπὸ ἐποικίου Νειλάμμωνος παρὰ
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 ἀγαπάω (i.e., *agapao*) means to love in a moral or social sense, often implying esteem and goodwill toward others. It is used in the New Testament to describe both human affection and divine love, such as God's love for humanity and the love Christians should have for one another. Lexicons note a distinction between ἀγαπάω and φιλέω (i.e., *phileo*), with the former suggesting a more deliberate, willful love.
We have made no attempt to discriminate between these words in our English Version. And yet there is often a difference between them, well worthy to have been noted and reproduced, if this had lain within the compass of our language; being very nearly equivalent to that between ‘diligo’ and ‘amo’ in the Latin. To understand the exact distinction between these, will help us to understand that between those other which are the more immediate object of our inquiry. For this we possess abundant material in Cicero, who often sets the words in instructive antithesis to one another. Thus, writing to one friend of the affection in which he holds another (Hp. Fam. xiii. 47) : *Ut scires illum a-me non diligt solum, verum etiam amart;? and again (Ad Brut. 1): ‘L. Clodius valde me diligit, vel, ut ἐμφατικώτερον dicam, valde me amat.’? From these and other like passages (there is an ample…
Read the full entry →ἀγαπάω, -ῶ,
[in LXX chiefly for אהב;]
to love, to feel and exhibit esteem and goodwill to a person, to prize and delight in a thing. Of human affection, to men: τ. πλησίον, Mt 5:43; τ. ἐχθρούς, ib. 44; to Christ, Jo 8:42; to God, Mt 22:37; c. acc. rei, Lk 11:43, Jo 12:43, Eph 5:25, II Tim 4:8, 10, He 1:9, I Pe 2:17, 3:10, II Pe 2:15, I Jo 2:15, Re 12:11.
Of divine love;
ἀγαπάω, -&; [impf. ἠγάπων] ; fut.dyarjow; 1 aor. ἦγάmoa; pé. act. [1 pers. plur. 7yampxapev 1 Jn. iv. 10 WH txt.], ptep. ἠγαπηκώς (2 Tim. iv. 8); Pass., [pres. dyaπῶμαι]; pf. ptep. ἤγαπημένος ; 1 fut. ἀγαπηθήσομαι; (akin to ἄγαμαι [Fick, Pt. iv. 12; see ἀγαθός, init.]); to love, to be full of good-will and exhibit the same: LK. vii. 47; 1 Jn. iv. 7 sq.; with ace. of the person, to have a preference for, wish well to, regard the welfare of: Mt. ν. 43 sqq-; xix. 19; Lk. vii. 5; Jn. xi. 5; Ro. xiii. 8; 2 Co. xi. 11; xii.15; Gal. v.14; Eph. v. 25, 28; 1 Pet. i. 22, and elsewhere; often in 1 Ep. of Jn. of the love of Christians towards one another; of the benevolence which God, in providing salvation for men, has exhibited by sending his Son to them and giving him up to death, dn. iii. 16; Ro. viii. 87; 2 Th. ii. 16; 1 Jn. iv. 11, 19; [noteworthy is Jude 1 L T Tr WH τοῖς ἐν θεῷ πατρὶ…
Read the full entry →ἀγαπάω. The Pauline phrase in 1 Th 14 ἀδελφοὶ ἠγαπημένοι ὑπὸ [rod] θεοῦ, which in this exact form is not found elsewhere in the NT (cf. in the LXX Sir 45! ἠγαπημένον ὑπὸ (ἀπὸ N) θεοῦ καὶ ἀνθρώπων), is well illustrated by a similar
ἀγαπάω (agapaō) — to love.
ἀγαπάω
(Doric dialect ἀγαπ-έω [Refs 4th c.BC+], Epic dialect aorist ἀγάπησα[Refs 8th c.BC+]: perfect ἠγάπηκα[Refs 5th c.BC+]
I. greet with affection (compare {ἀγαπάζω}), once in [Refs 8th c.BC+], Od.[same place]:—in Trag. only show affection for the dead, ὅτ᾽ ἠγάπα νεκρούς[Refs 5th c.BC+]:—passive, to be regarded with affection, ξένων εὐεργεσίαις ἀγαπᾶται[Refs 5th c.BC+]:— generally, love, ὥσπερ.. οἱ ποιηταὶ τὰ αὑτῶν ποιήματα καὶ οἱ πατέρες τοὺς παῖδας ἀγαπῶσι[Refs 5th c.BC+]; ὡς λύκοι ἄρν᾽ ἀγαπῶσ᾽ poetical cited in [Refs]; ἐπιστήμην, τὰ χρήματα, etc., [Refs 4th c.BC+]; especially of children, αὐτὸν ἐτιθηνούμην ἀγαπῶσα[Refs]:—passive, [Refs 5th c.BC+]; so in LXX of the love of God for man and of man for God, [LXX+NT] implying regard rather than affection, but the two are interchanged,[Refs 5th c.BC+]; φιλεῖσθαι defined…
ἀγαπάω
agapao
perhaps from agan (much) (or compare 5689); to love (in a social or
moral sense):--(be-)love(-ed). Compare 5368.
see GREEK for 5689
see GREEK for 5368
ἀγαπάω
v.
I love
ἀγαπάω agapaō 143x
to love, value, esteem, feel or manifest generous concern for, be faithful towards; to delight in, to set store upon, Rev. 12:11
ἀγαπάω ἀγάπη of persons, to treat with affection, to caress, love, be fond of, c. acc., attic for ἀγαπάζω, Plat., etc.; Pass. to be beloved, id. Plat., Dem.
in NTest. to regard with brotherly love, v. ἀγαπή.
of things, to be well pleased or contented at or with a thing, c. dat., Dem., etc.; also c. acc. rei, id. Dem.; absol. to be content, Luc.: —ἀγ. ὅτι.., εἰ.., ἐὰν.., to be well pleased that . . ., Thuc., etc.
Verb-RPP-NPM — Verb · perfect · passive · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-RPP-NPM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Masculine
be-luv'-ed, be-luv'-d' (agapetos): A term of affectionate endearment common to both Testaments; in the Old Testament found, 26 out of 42 times, in Solomon's So of Love. Limited chiefly to two Heb words and their derivatives: 'ahebh, "to breathe" or "long for," hence, to love, corresponding to the New Testament, agapao, "to prefer," i.e. a love based on respect and benevolent regard; dodh, "love," chiefly love between the sexes, based on sense and emotion, akin to phileo (Latin amare). Used occasionally, in their nobler sense, interchangeably, e.g. the former of a husband's love for his wife (De 21:15,16); twice of a lover (So 1:14,16), thus lifting the affection of the So of Solomon out of mere amorousness into the realm of the spiritual and possibly Messianic. Both words used of…
143 occurrences in the New Testament, rendered 39 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 143 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 123 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’ οὗτος μέν, ὡς ἔφην, ἔχων τὸ πάθος ἰᾶσθαι αὐτὸ πειρᾶται τοῖς λεχθεῖσι σωτηρίοις φαρμάκοις, Μωυσῆς δὲ ὅλον τὸν θυμὸν ἐκτέμνειν καὶ ἀποκόπτειν οἴεται δεῖν τῆς ψυχῆς, οὐ μετριοπάθειαν ἀλλὰ συνόλως ἀπάθειαν ἀγαπῶν.
τούτων Ἰώβηλος μὲν ἐξ Ἄδας γεγονὼς σκηνὰς ἐπήξατο καὶ προβατείαν ἠγάπησεν, Ἰούβαλος δέ, ὁμομήτριος δʼ ἦν αὐτῷ, μουσικὴν ἤσκησε καὶ ψαλτήρια καὶ κιθάρας ἐπενόησεν, Ἰουβῆλος δὲ τῶν ἐκ τῆς ἑτέρας γεγονότων ἰσχύι πάντας ὑπερβαλὼν τὰ πολεμικὰ διαπρεπῶς…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
Θερμουθίου τῆς Πλουτάρχου τῶν ἀπʼ Ὀξυρύγχων πόλεως. θεραπαινίδιόν μου οἰκογενές, οὗ ἔστιν ὄνομα Πεῖνα, ἠγάπησα καὶ ἐτημέλησα ὡς θυγάτριον ἐπʼ ἐλπίδι τοῦ ἡλικίας γενόμενον ἔχειν με γηροβοσκόν, γυναῖκα ἀβοήθητον
καὶ ἡμεῖς ἔχομεν τὰ παιδία ὡς ἴδια τέκνα καὶ πλέον τῶν ἡμῶν τιμῶμεν καὶ ἀγαπῶμεν αὐτὰ καὶ οὕτως χαίρομεν ἴσα σοι καὶ τῷ πατρὶ αὐτῶν. περὶ ὧν ἄλλων θέλεις
r τῷ τιμιωτάτῳ καὶ ἠγαπημένῳ πατρὶ ἄπα Παιηοῦτι Χαρίσιος πλεῖστα χαίρειν. πρὸ μὲν πάντων ἀσπάζομαί σε πολλὰ ἐν κυρίῳ,
σπλάγχνον refers to the inward parts of the body, particularly the heart, lungs, and liver, and is often used metaphorically to denote feelings of compassion and affection. In the New Testament, it appears in plural form as σπλάγχνα and is associated with kindness and mercy, as seen in passages like Luke 1:78 and Philippians 1:8. The lexicons generally agree on its meanings, with no significant disagreements noted.
σπλάγχνον, -ου, τό mostly (in NT always) in pl., σπλάγχνα, -ων, τά,
[in LXX: Pr 12:10 (רַחֲמׅים, elsewhere rendered by οἰκτιρμοί, Ps 24 (25):6 39 (40):12 and by ἔλεος, Is 47:6), Pr 26:22 (בֶּטֶן), Wi 10:5, Si 30:7, II Mac 9:5, 6, al. ;]
the inward parts (heart, liver, lungs, etc.; Lat. viscera): Ac 1:18. Metaph., of the seat of the feelings and of the feelings themselves (in Gk. poets, of anger, anxiety, etc.), the heart, affections (the characteristic LXX and NT reference of the word to feelings of kindness, benevolence and pity, is found in π.; v. MM, xxiii; cf. Lft. on Phl 1:8): Read the full entry →
σπλάγχνον, -ov, τό, and (only so in the N.T.) plur. σπλάγχνα, -wv, τά, Hebr. 0°07, bowels, intestines (the heart, lungs, liver, ete.) ; a. prop.: Acts i. 18 (2 Mace. ix. 5 sq.; 4 Mace. v. 29, and in Grk. writ. fr. Hom. down). b. in the Grk. poets fr. Aeschyl. down the bowels were regarded as the seat of the more violent passions, such as anger and love; but by the Hebrews as the seat of the tenderer affections, esp. kindness, benevolence, compassion, [ef. Bp. Lghtft. on Phil. i. 8; W. 18]; hence i. 4. our heart, [tender mercies, affections, etc. (cf. B. D. Am. ed. s. v. Bowels)]: 1 Jn. iii. 17 (on which see κλείων; 2 Co. vi. 12; Phil. ii. 1 [here GLT Tr WH εἴτις σπλάγχνα; B. 81 (71), cf. Green 109; Bp. Lghtft. ad loc. }; σπλάγχνα ἐλέους (gen. of quality [ef. W. 611 (568); so Test. xii. Patr., test. Zab. §§ 7, 8]), a heart in which mercy resides, [heart of mercy}, Lk. i. 78; also σπλ.…
Read the full entry →σπλάγχνον, always plur. in NT (but see Phil 21), the σύδσεγα (Ac 118), and hence metaph. the ‘‘ heart,” the “affections,” ‘‘compassion,”’ “pity.” For this, its more distinctively ‘‘ Hebraic” usage (see s.v. σπλαγχνίζομαι), cf. BGU IV. 113917 (B.c. 5) ὑπὲρ omdayxvov, “for pity’s sake,” and for its literal application to a part of the body, cf. the astrological P Ryl II. 635 (iii/A.p.), where the σπλάγχνα are dedicated to Jupiter—Avos [σπλ]άνχνᾳ. See also from the inscrr. Kaibel 691° (ii/i B.C.) ζωὴ δὲ πλείων μητρὸς ἐν σπλάγχνοις ἐμή, and 26. 1034° τί[ν] ὑπὸ σπλάνχν[οις φροντίδα κεύθεις ; Exx. of the word from various sources are collected in the notes ad Herodas I. 57 and III. 42(ed. Headlam). For the corr. adj. see P Osl 1. 1149 (iv/a.p.) ἔρωτι σπλαγχνικῴῷ. The editor compares the use of εὔσπλαγχνος apparently in the sense of ‘‘benevolent’’ in P Leid V%*-3 (iii/iv a.p.) (= II. p. 31)…
Read the full entry →σπλάγχνον (splagchnon) — affection/entrails.
σπλάγχνον, τό,
mostly in plural σπλάγχνα (σπλάγχανα [Refs], inward parts, especially the heart, lungs, liver, kidneys, which in sacrifices were reserved to be eaten by the sacrificers at the beginning of their feast (distinguished from ἔντερα, κοιλίη, [Refs 5th c.BC+]; σπλάγχνα πάσαντο[Refs 8th c.BC+]; δῶκε δ᾽ ἄρα σπλάγχνων μοίρας[Refs 5th c.BC+]: hence, sacrificial feast, [Refs 5th c.BC+]
2. any part of the inwards, ὑπὸ σπλάγχνων ἐλθεῖν to come from the womb, of a babe, [Refs 5th c.BC+]: so in singular, τὸ κοινὸν σ. οὗ πεφύκαμεν [Refs 4th c.BC+]; of the lungs, μόχθοις ἀνδροκμῆσι φυσιᾷ σ. [Refs]; τοῦ γείτονος αὐτῷ (i.e. τῷ ἥπατι) σπλάγχνου, of the spleen, [Refs 5th…
σπλάγχνον
splagchnon
probably strengthened from splen (the "spleen"); an intestine
(plural); figuratively, pity or sympathy:--bowels, inward affection, +
tender mercy.
σπλάγχνα, ων, τά
n.n.
bowels, compassion, pity
σπλάγχνον splanchnon 11x
the chief intestines, viscera; the entrails, bowels, Acts 1:18; met. the heart, the affections of the heart, the tender affections, Lk. 1:78; 2 Cor. 6:12; 7:15; Phil. 1:8, 2:1; Col. 3:12; Phlm. 7, 20; 1 Jn. 3:17; meton. a cherished one, dear as one’s self, Phlm. 12*
σπλάγχνον mostly in pl. σπλάγχνα, the inward parts, esp. the viscera thoracis, i. e. heart, lungs, liver, kidneys, which in sacrifices were reserved to be eaten by the sacrificers, Hom., etc.:—hence the sacrificial feast, Lat. visceratio, Ar.:—also as used in divination, Aesch., etc.
any part of the inwards, the womb, Pind., Soph.: so in sg., Aesch.
metaph., like our heart, the seat of the feelings and affections, id. Aesch., Eur., etc.:—so in sg., Soph., Eur.; ἀνδρὸς σπλάγχνον ἐκμαθεῖν to learn a man's inward nature, Eur.
deriv. uncertain
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
11 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὰ δ’ ἐντὸς λεγόμενα σπλάγχνα στόμαχος, καρδία, πνεύμων, σπλήν, ἧπαρ, νεφροὶ δύο.
ὁ δὲ σύρας αὐτοὺς εἰς τὸ μυχαίτατον τῆς οἰκίας καὶ τὴν αὔλειον ἀποκλείσας ἐμαστίγωσεν, μέχρι πάντων τὰ σπλάγχνα γυμνῶσαι·
τοῖς ἐφοδίοις τοῦ Χριστοῦ ἀρκούμενοι, καὶ προσέχοντες τοὺς λόγους αὐτοῦ ἐπιμελῶς ἐνεστερνισμένοι ἥτε τοῖς σπλάγχνοις, καὶ τὰ παθήματα αὐτοῦ ἦν πρὸ ὀφθαλμῶν ὑμῶν.
The Greek word οἰκτιρμός (*oiktirmos*) means compassion or pity, derived from the verb οἰκτείρω. It often appears in the plural form, referring to compassionate feelings or mercies, especially in the New Testament, such as in Romans 12:1 and 2 Corinthians 1:3. The term is associated with deep emotional responses, often linked to mercy.
οἰκτιρμός, -οῦὔ, 6, (οἰκτείρω), Sept. for om (the viscera, which were thought to be the seat of compassion [see σπλάγχνον, b.]), compassion, pity, mercy: σπλάγχνα οἰκτιρμοῦ (Ree. οἰκτιρμῶν), bowels in which compassion resides, a heart of compassion, Col. iii. 12; in the Seriptures mostly plural (conformably to the Hebr. 0°31), emotions, longings, manifestations of pity, [ Eng. compassions] (ef. Fritzsche, Ep. ad Rom. iii. p. 5 sqq.; [W. 176 (166); B. 77 (67)]), rod θεοῦ, Ro. xii. 1; Heb. x. 28; ὁ πατὴρ τῶν οἶκτ. (gen. of quality [ef. B. § 132,10; W. 237 (222)]), the father of mercies i. e. most merciful, 2 Co. i. 3; joined with σπλάγχνα, Phil. ii. 1. (Pind. Pyth. 1, 164.) [Syn. see ἐλεέω, fin.]
οἰκτιρμός (oiktirmos) — compassion.
οἰκτ-ιρμός, ὁ,
pity, compassion, [Refs 5th c.BC+]: plural, compassionate feelings, mercies, [NT]
οἰκτιρμός
oiktirmos
from 3627; pity:--mercy.
see GREEK for 3627
οἰκτιρμός, οῦ, ὁ
n.m.
pity, compassion
οἰκτιρμός oiktirmos 5x
compassion; kindness, in relieving sorrow and want, Phil. 2:1; Col. 3:12; Heb. 10:28; favor, grace, mercy, Rom. 12:1; 2 Cor. 1:3*
οἰκτιρμός οἰκτιρμός, οῦ, ὁ, pity, compassion, Pind.:—in pl. compassionate feelings, mercies, NTest.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
→ OF GOD
See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF
5 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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 12 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.
ἀλλὰ καὶ αὐτὸς λέγει πρὸς τὸν θεόν: Ἐλέησόν με, ὁ θεός, κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου.
καὶ μὴ ἀποστερήσωσί με καὶ μὴ ἐ … ωσί με, ἀλλὰ ᾧ ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων οὕτως καὶ ὑμεῖς οἰκτίρμονες καὶ ἐλεήμονες γίγνεσθε διὰ ἐμοῦ σποδαζόμενοι πρὸς τὸν
The Greek word χρηστότης (i.e., *chrestotes*) is derived from χρηστός and means goodness, kindness, and moral excellence. It appears in several New Testament passages, including Romans and Galatians, often associated with virtues like gentleness and kindness. The lexicons note its use in a positive sense, though some mention a potential negative connotation of soft-heartedness in certain contexts.
᾿Αγαθωσύνη is one of many words with which revealed religion has enriched the later language of Greece. It occurs nowhere else but in the Greek translations of the Ο. T. (2 Chron. xxiv. 16; Nehem. ix. 25; Eccles. ix. 18), in the N. T., and in writings directly dependent upon these. The grammarians, indeed, at no time acknowledged, or gave to it or to ἀγαθότης the stamp of allowance, demanding that χρηστότηϑ, which, as we shall see, is not absolutely identical with it, should be always employed in its stead (Lobeck, Pathol. Serm. Gree. p. 237). In the N. T. we meet with ἀγαθωσύνη four times, always in the writings of St. Paul (Rom. xv. 14; Gal. v. 22; Ephes. v. 9; 2 Thess. i. 11); being invariably rendered ‘ goodness’ in our Version. We sometimes feel the want of some word more special and definite, as at Gal. v. 22, where ἀγαθωσύνη makes one of a long list of Christian virtues or…
Read the full entry →χρηστότης, -ητος, 9, (χρηστος); 1. moral goodness, integrily: Ro. iii. 12 (fr. Ps. xiii. (xiv.) 3) [A. V. *doeth good’). 2. benignity, kindness: Ro.ii.4; 2 Co. vi. 6; Gal. v. 22; Col. iii. 12; Tit. iii. 4; ἡ xp. τινὸς éxi twa, Ro. xi. 22 (opp. to ἀποτομία [q. v-]); Eph. ii. 7. (Sept.; Eur., Isae., Diod., Joseph., Ael., Hdian.; often in Plut.) [See Trench, Syn. § lxiii.]
χρηστότης, ‘kindness. This subst., which is confined in the NT to the Pauline writings, may be illustrated by BGU IT. 37218 (A.D. 154) εὐ[μ]εν[εἰ]ας καὶ χρηϊσἸτότητος, and .δγ 324 (=* 730)74 (i/B.c. ad init.) χαλεπῶς μὲ]ν ἤνενκεν τὸ πένθος αὐτοῦ διὰ τὴν χρηστότητα. Note also the common use as a title of address like our ‘‘ your Grace,” e.g. BGU IIT. 984% (iv/A.D.) ἔγραψα. . [τ]ῇ χρηστ[ὀτ]ητί cov, P Heid 6° (iv/A.p.) (= Selections, p. 125), and P Giss I. 715 with the other exx. collected there. For the combination χρηστότης Kal φιλανθρωπία, as in Tit 34, cf. Field ores, p- 2221. «-
χρηστότης (chrēstotēs) — kindness.
χρηστότης, ητος, ἡ,
goodness, honesty, uprightness, χρηστότητα ἀσκεῖν [Refs 5th c.BC+]; χρηστότητος εἵνεκα as a reward for honesty, [LXX+4th c.BC+]; ἀκολουθεῖ τῇ ἀρετῇ χ.) [Refs 4th c.BC+]; ἡ σὴ χ., as a honorific address, [Refs 2nd c.AD+]
II. goodness of heart, kindness, [Refs 4th c.BC+] (but in depreciatory sense, soft-heartedness, [Refs 4th c.BC+]; χ. καὶ φιλοστοργία, φιλανθρωπία καὶ χ., [NT+1st c.AD+]; ποιεῖν χρηστότητα to show kindness, [LXX+1st c.BC+]
II.2. simplicity, silly good nature, ἤθους ἀπλαστία μετ᾽ ἀλογιστίας, [Refs 5th c.BC+]
χρηστότης
chrestotes
from 5543; usefulness, i.e. morally, excellence (in character or
demeanor):--gentleness, good(-ness), kindness.
see GREEK for 5543
χρηστότης, τητος, ἡ
n.f.
goodness, benignity, kindness
χρηστότης from χρηστός χρηστότης, ητος, ἡ, of persons, goodness, honesty, Eur.
goodness of heart, kindness, Isae., 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
kind'-nes (checedh; chrestotes): "Kindness" in the Old Testament is (with one exception) the translation of checedh, "kindness," "favor," "mercy," etc., used chiefly of man but also of God (Ge 20:13; 40:14; 1Sa 15:6; 20:14,15; 2Sa 9:3; Ne 9:17; Ps 141:5; Isa 54:8,10, etc.); Tobh, "good," is once so translated (2Sa 2:6). In the New Testament chrestotes, "usefulness," "beneficence," is rendered "kindness" 4 t in the King James Version (2Co 6:6;
10 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 10 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
οὐ γάρ, καθὸ ἄρχει καὶ ἡγεμονεύει δυναστείᾳ κράτους αὐτεξουσίῳ χρώμενος, ἀναιρεῖ τὸ σῶμα, ἀλλὰ καθὸ ἀγαθότητι καὶ χρηστότητι χρῆται — ὁ θεὸς γὰρ ἀγαθότητός ἐστι τοῦ αἰτίου ὄνομα —, ἵνα εἰδῇς ὅτι καὶ τὰ ἄψυχα οὐκ ἐξουσίᾳ πεποίηκεν ἀλλ’ ἀγαθότητι, ᾗ…
Νῶχος δὲ φοβούμενος, μὴ καθʼ ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφʼ οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν…
Διὸ ὑπακούσωμεν τῇ μεγαλοπρεπεῖ καὶ ἐνδόξῳ βουλήσει αὐτοῦ, καὶ ἱκέται γενόμενοι τοῦ ἐλέους καὶ τῆς χρηστότητος αὐτοῦ προσπέσωμεν καὶ ἐπιστρέψωμεν ἐπὶ τοὺς οἰκτιρμοὺς αὐτοῦ, ἀπολιπόντες τὴν ματαιοπονίαν τήν τε ἔριν καὶ τὸ εἰς θάνατον ἄγον ζῆλος.
τὸν ἐκ ταύτης τῆς αἰτίας ἔτι κατεχόμενον ἀπολυθήσεσθαι τῆς τοῦ μεγίστου Αὐτοκράτορος εὐμενείας καὶ χρηστότητος ἐπιτρεπούσης καὶ μηδεμίαν πρὸς αὐτοὺς ζήτησιν ἔσεσθαι, ἀλλὰ μηδὲ πρὸς τοὺς ἄλλους τοὺς ἐξ
μεταξὺ τῶν συνκωμητῶν ἡμῶν περὶ χώρας καὶ ἑτέρων, ἀνήλθομεν ἐνταῦθα δικαιολογήσασθαι παρὰ τῇ σῇ χρηστότητι καὶ σχολάσαντες τῷ σῷ δικαστηρίῳ μῆνας ὀκτὼ προσήχθη τὸ πρᾶγμα, καθὰ διαμνημονεύει σου τὸ
ἀμεριμνεῖν οὖν κατὰ τοῦτο τὸ μέρος ὀφείλεις . τὸν ἀδελφὸν Ἀπολινάριον παρακατατίθεμαί σου τῇ χρηστότητι ὅνπερ οὐδὲ αὐτὸς ἀγνοεῖς. ἐπιδώσεις οὖν σεαυτὸν ἐν οἷς ἐὰν σου δέηται. ᾧ καλῶς
ταπεινοφροσύνη is a noun meaning humility or lowliness of mind, derived from the word for lowly-minded. It appears primarily in the New Testament, notably in Acts 20:19 and Philippians 2:3, and can also refer to a false humility in Colossians 2:18, 23. The term is rare outside the New Testament, with some negative connotations in other ancient texts.
Tue work for which Christ’s Gospel came into the world was no less than to put down the mighty from their seat, and to exalt the humble and meek. It was then only in accordance with this its mission that it should dethrone the heathen virtue μεγαλοψυχία, and set up the despised Christian grace ταπεινοφροσύνη in its room, stripping that of the honour it had unjustly assumed, delivering this from the dishonour which as unjustly had clung to it hitherto ; and in this direction advancing so far that a Christian writer has called this last not merely a grace, but the casket or treasure-house in which all other graces are contained (γαζοφυλάκιον ἀρετῶν, Basil, Const. Mon. 16). And indeed not the grace only, but the very word ταπεινοφροσύνη is itself a fruit of the Gospel ; no Greek writer employed it before the Christian era, nor, apart from the influence of Christian writers, after. In the…
Read the full entry →*† ταπεινοφροσύνη, -ης, ἡ
(< ταπεινόφρων)
lowliness of mind, humility: Ac 20:19, Eph 4:2, Phl 2:3, Col 3:12, I Pe 5:5; of a false humility, Col 2:18, 23 (rare outside of NT, but found in bad sense in FlJ, BJ, iv, 9, 2; also in Epictet., v. Tr., Syn., § xlii).†
ταπεινοφροσύνη, -ης, 7, (ταπεινόφρων ; opp. to μεγαλοφροσύνη, ὑψηλοφροσύνη, [cf. W. 99 (94)]), the having a humble opinion of one’s self ; a deep sense of one’s (moral) littleness ; modesty, humility, lowliness of mind; (Vulg. humilitas, Luth. Demuth): Acts xx. 19; Eph. iv. 2; Phil. ii. 3; Col. iii. 12; 1 Pet. v. 5; used of an affected and ostentatious humility in Col. ii. 18, 23. (The word occurs neither in the O. T., nor in prof. auth. — [but in Joseph. Ὁ. j. 4, 9, 2 in the sense of pusillanimity ; also Epictet. diss. 8, 24, 56 in a bad sense. See Trench, N. T. Syn. § xlii.; Bp. Zghtft. on Phil.l.c.; Zezschwitz, Profangricitat, u.s.w., pp. 20, 62; W. 26].)
ταπεινοφροσύνη (tapeinophrosunē) — humility.
τᾰπεινο-φροσύνη, ἡ,
humility, [NT]; mean-spiritedness, [Refs 1st c.AD+]
ταπεινοφροσύνη
tapeinophrosune
from a compound of 5011 and the base of 5424; humiliation of mind,
i.e. modesty:--humbleness of mind, humility (of mind, loneliness (of
mind).
see GREEK for 5011
see GREEK for 5424
ταπεινοφροσύνη, ης, ἡ
n.f.
humility
ταπεινοφροσύνη tapeinophrosynē 7x
lowliness or humility of mind, modesty, Acts 20:19; Eph. 4:2; Phil. 2:3; Col. 2:18, 23; 3:12; 1 Pet. 5:5*
ταπεινοφροσύνη τα^πεινοφροσύνη, ἡ, lowliness, humility, NTest.
from τα^πεινόφρων
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
hu-mil'-i-ti (~[`anawah]; tapeinophrosune):
(1) The noun occurs in the Old Testament only in Pr 15:33; 18:12; 22:4, but the adjective "humble" appears frequently as the translation of `ani, `anaw, shaphal, meaning also "poor," "afflicted"; the verb, as the translation of `anah, "to afflict," "to humble," and of kana`, "to be or become humbled"; tsana`, "to be lowly," occurs in Mic 6:8. For "humble" (Ps 9:12; 10:12) the Revised Version (British and American) has "poor"; Ps 10:17; 34:2; 69:32, "meek"; for "humbled" (Ps 35:13), "afflicted" (Isa 2:11; 10:33), "brought…
Humility
A prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7; 2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps. 69:32, 33), and makes us patient under trials (Job 1:22).
Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lam. 3:39), and by the thought that it is the…
The opposite of pride, in its nature and in the degree of its prevalence. It is often extolled in the Bible, Pr 15:33 16:19; and the Savior especially exalts it, Mt 18:4, and ennobles and endears it by his own example, Joh 13:4-17 Php 2:5-8. Every created being, however holy, should possess it; but in the character of the sinful sons of men it should become a fundamental and allpervading trait, to continue forever.
→ General scriptures concerning De 9:4-29; 15:15; 32:7; Job 5:11; 22:29; 25:5,6; Ps 9:12; 10:17; 22:6,26; 25:9; 37:11; 69:32; 86:1; 131:1,2; 138:6; 147:6; Pr 3:34; 10:8; 11:2; 12:15; 15:33; 16:19; 18:12; 22:4; 25:6,7; 27:2; 29:23; 30:32; Ec 5:2; Isa 29:19; 51:1; 57:15; 66:2; Jer 45:5; Eze 16:63; Mic 6:8; Zep 3:11,12;
7 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 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
τόν τε κατὰ τὴν Γαλατίαν πόλεμον ὡς ἐτελεύτησε, καὶ πῶς Γάλβας ἀποδειχθεὶς αὐτοκράτωρ εἰς Ῥώμην ἐπανῆλθεν ἐκ τῆς Ἱσπανίας, καὶ ὡς ὑπὸ τῶν στρατιωτῶν αἰτιαθεὶς ἐπὶ ταπεινοφροσύνῃ ἐδολοφονήθη κατὰ μέσην τὴν Ῥωμαίων ἀγορὸν ἀπεδείχθη τε αὐτοκράτωρ Ὄθων·
τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
οὕτω δὲ ποιήσεις: συντελέσας τὰ γεγραμμένα, ἐν ἐκείνῃ τῇ ἡμέρᾳ ᾗ νηστεύεις μηδὲν γεύσῃ εἰ μὴ ἄρτον καὶ ὕδωρ, καὶ ἐκ τῶν ἐδεσμάτων σου ὧν ἔμελλες τρώγειν συμψηφίσας τὴν ποσότητα τῆς δαπάνης ἐκείνης τῆς ἡμέρας ἧς ἔμελλες ποιεῖν, δώσεις αὐτὸ χήρᾳ ἢ…
Ταπεινοφροσύνη and ἐπιείκεια, though joined together by Clement of Rome (Cor. 56), are in their meanings too far apart to be fit subjects of synonymous discrimination ; but πραότης, Which stands between, holds on to both. The attempt has just been made to seize its points of contact with ταπεινοφροσύνη. Without going over this ground anew, we may consider the relations to ἐπιείκεια in which it stands. The mere existence of such a word as ἐπιείκεια is itself a signal evidence of the high development of ethics among the Greeks.! It expresses exactly that moderation which recognizes the impossibility cleaving to all formal law, of anticipating and providing for all cases that will emerge, and present themselves to it for decision ; which, with this, recognizes the danger that ever waits upon the assertion of legal rights, lest they should be pushed into moral wrongs, lest the ‘summum jus’…
Read the full entry →πρᾳότης, πραότης, v.s. πραΰτης.
πρᾳότης (Rec. and Grsb. [exc. in Jas. i. 21; iii. 133; 1 Pet. iii. 15]; see the preceding word), πραότης (so Lchm.), and ace. to a later form πραὕτης (so αὶ and G, but with ¢ subser. under the a, in Jas. i. 21; iii. 13; 1 Pet. iii. 15; Lchm. everywhere exc. in Gal. vi.1; Eph.iv.2; Treg. everywhere [exe. in 2 Co. x. 1; Gal. ν. 23 (22); vi.1; Eph. iv. 2], T WH everywhere; cf. B. 26 (23) sq.), τητος, ἡ, gentleness, mildness, meekness : 1 Co. iv. 21: 2 Co. x. 1; Gal. v. 23 (22); vi.1; Col. iii. 12; Eph. iv. 2; 1 Tim. vi. 118; 2 Tim. ii. 25; Tit. iii. 2; Jas.i. 21; iii.13; 1 Pet. iii. 16 (15). (Xen., Plato, Isoer., Aristot., Diod., Joseph., al. ; for 733’, Ps. xliv. (xlv.) 4.) [S¥N. see ἐπιείκεια, fin. ; Trench (as there referred to, but esp.) § xlii.; Bp. Lghtft. on Col. iii. 13.]
πραὺῦπάθεια, ““meekness,’’ ‘‘ gentleness of spirit,” is found in the Greek Bible only in 1 Tim 611. Philo de Ady. (ed. Cohn) 213 applies it to Abraham, and it is also found in Ign. 77a//. 8 ὑμεῖς οὖν τὴν πραὐπάθειαν ἀναλαβόντες ἀνακτήσασθε ἑαυτοὺς ἐν πίστει, ‘do ye therefore arm yourselves with gentleness and recover yourselves in faith” (Lightfoot).
πραότης (praotēs) — gentleness.
πρᾱότης, ητος, ἡ,
mildness, gentleness, [Refs 5th c.BC+]; opposed to ἀγριότης, [Refs]; opposed to ὀργιλότης, [Refs 4th c.BC+]; opposed to ὀργή, [Refs 5th c.BC+]: later πραΰτης, [LXX+NT]
πραϋπάθεια
praotes
from 4235; gentleness, by implication, humility:--meekness.
see GREEK for 4235
πρᾳότης, τητος, ἡ
n.f.
mildness, gentleness
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
jen'-t'-l-nes (`anah; epieikeia, chrestotes): In 2Sa 22:36 `anah, "to bend low," "to condescend," is translated "gentleness," "Thy gentleness hath made me great," the Revised Version, margin "or condescension"; so also Ps 18:35, where the word is `anwah "humility," "gentleness," or "condescension." In the New Testament epieikeia ("fairness," "moderation," in Ac 24:4 translated "clemency") is in 2Co 10:1 translated "gentleness," "the meekness and gentleness of Christ" (2 Macc 2:22 "favour," the Revised Version (British and American) "forbearance"); chrestotes, "kindness," "usefulness," is translated "gentleness" in Ga…
8 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
μακροθυμία (makrothumia) means patience or longsuffering, particularly in enduring difficulties or in showing forbearance. It is often associated with God's patience towards humanity, as seen in various New Testament passages like Romans 2:4 and 1 Peter 3:20. The term is built from the components for 'long' and 'spirit' or 'temper.' Some sources note a distinction between μακροθυμία and ὑπομονή, suggesting different nuances in their meanings.
BETWEEN μακροθυμία and ὑπομονή, which occur together at Col. i. 11, and in the same context 2 Cor. vi. 4,6 ; 2 Tim. iii. 10; Jam. v. 10, 11 (cf. Clement of Rome, 64 ; Ignatius, Hphes. 8), Chrysostom draws the following distinction ; that a man paxpoθυμεῖ, who having power to revenge himself, yet refrains from the exercise of this power ; while he ὑπομένει, who having no choice but to bear, and only the alternative of a patient or impatient bearing, has grace to choose theformer. Thus the faithful, he concludes, would commonly be called to exercise the former grace among themselves (1 Cor. vi. 7), the latter in their commerce with those that were without: μακροθυμίαν πρὸς ἀλλήλους, ὑπομονὴν πρὸς τοὺς ἔξω" μακροθυμεῖ γάρ τις πρὸς ἐκείνους οὺς δυνατὸν καὶ ἀμύνασθαι, ὑπομένει δὲ ods οὐ δύναται ἀμύνασθαι. This distinction, however, will not endure a closer examination ; for see decisively…
Read the full entry →† μακροθυμία, -ας, ἡ
(< μακρό-θυμος),
[in LXX: Pr 25:15 (אַפַּיִם אֹרֶךְ), Je 15:15 (אַפַּיִם אֶרֶךְ) Is 57:15, Si 5:11, I Mac 8:4*;]
μακροθυμία, -as, 7, (μακρόθυμος [ cf. waxpobupéw]), (Vulg. longanimitas, ete.), i. 6. 1. patience, endurance, constancy, steadfastness, perseverance; esp. as shown in bearing troubles and ills, (Plut. Luc. 32 sq.; ἄνθρωπος ὧν ( μᾶλλον μηδέποτε τὴν ἀλυπίαν αἰτοῦ παρὰ θεῶν, ἀλλὰ μακροθυμίαν, Menand. frag. 19, p. 203 ed. Meineke [vol. iy. p. 238 Frag. comic. Graec. (Berl. 1841)]): Col. i. 11; 2 Tim. iii. 10; Heb. vi. 12; Jas. v.10; Clem. Rom. 1 Cor. 64; Barn. ep. 2, 2; [Is. lvii. 15; Joseph. Ὁ. j. 6, 1, 5; ef. 1 Mace. viii. 4]. 2. patience, forbearance, long-suffering, slowness in avenging wrongs, (for D'DN 718, Jer. xv. 15): Ro. ii. 4; ix. 22; 2Co. vi.6; Gal. v. 22; Eph. iv. 2; Col. 111. 12; 1 Tim. i. 16 [cf. B. 120 (105)]; 2 Tim. iv. 2; 1 Pet. iii. 20; 2 Pet. iii. 15; (Clem. Rom. 1 Cor. 13, 1; Ignat. ad Eph. 3…
Read the full entry →μακροθυμία (makrothumia) — patience.
μακρο-θῡμία,
Ionic dialect -ιη, ἡ, long-suffering, patience, [NT+4th c.BC+]
2. forbearance, [LXX+NT]
μακροθυμία
makrothumia
from the same as 3116; longanimity, i.e. (objectively) forbearance or
(subjectively) fortitude:--longsuffering, patience.
see GREEK for 3116
μακροθυμία, ας, ἡ
n.f.
patience, forbearance
μακροθυμία makrothumia 14x
patience; patient enduring of evil, fortitude, Col. 1:11; Col. 3:12; 1 Tim. 1:16; 1 Pet. 3:20; slowness of avenging injuries, long-suffering, forbearance, clemency, Rom. 2:4; 9:22; 2 Cor. 6:6; Gal. 5:22; Eph. 4:2; 2 Tim. 4:2; Jas. 5:10; patient expectation, 2 Tim. 3:10;
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
pa'-shens (hupomone, makrothumia): "Patience" implies suffering, enduring or waiting, as a determination of the will and not simply under necessity. As such it is an essential Christian virtue to the exercise of which there are many exhortations. We need to "wait patiently" for God, to endure uncomplainingly the various forms of sufferings, wrongs and evils that we meet with, and to bear patiently injustices which we cannot remedy and provocations we cannot remove.
The word "patience" does not occur in the Old Testament, but we have "patiently" in Ps 40:1 as the translation of qawah, "to wait," "to expect," which word frequently expresses the idea, especially that of waiting on God; in Ps 37:7, "patiently" ("wait patiently") is the translation of qul, one of the meanings of which…
14 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 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
πρῶτον μὲν οὖν ὑμῶν γενέσθω προτροπὴ τό τινας ἴσως ἀποτρέπον, ἡ Ἰουδαίων μακροθυμία καὶ τὸ καρτερικὸν ἐν οἷς κακοπαθοῦσιν·
τῆς οὖν πίστεως ἡμῶν εἰσιν βοηθοὶ φόβος καὶ ὑπομονή, τὰ δὲ συμμαχοῦντα ἡμῖν μακροθυμία καὶ ἐγκράτεια:
ἐν γὰρ τῇ μακροθυμίᾳ ὁ κύριος κατοικεῖ, ἐν δὲ τῇ ὀξυχολίᾳ ὁ διάβολος.
μετὰ εἰρήνης βεβαιοτάτης ἐξ ἁγίου πνεύματος καὶ μετὰ ἱλαρότητος θεῷ μεμελημένος καὶ μετὰ φιλοξενίας μακροθυμίας πεπληρωμένος πνεύματος ἁγίου. σοὶ οὖν γράφω, γνησιώτατε καὶ βεβαιότατε ἄπα Παιηοῦ παρὰ κυρίῳ θεῷ,