Colossians 4:18 — Word Study
N1904Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν ἀμήν. πρός Κολασσαεῖς ἐγράφη ἀπό Ῥώμης διά τυχικοῦ καί Ὀνησίμου.¶
BSATheho greetingaspasmos [salutation, word of love] <the>ho in my ownemos hand —cheir by Paul.Paulos [the apostle, originally named Saul] do remembermnēmoneuō▸ [keep in memory, do not forget] myegō <the>ho chains.desmos [bonds, shackles, imprisonment] <the>ho Grace [be]charis [divine influence, graciousness] withmeta [accompany, among] yousu [as a group, collectively] Amen.amēn to Colossian it was written from Rome through Tychicus and Onesimus.
| Greek | English | Parsing |
|---|---|---|
| Ὁ | The | Article, nominative, singular |
| ἀσπασμὸς | greeting | Noun, nominative, singular |
| τῇ | <the> | Article, dative, singular |
| ἐμῇ | in my own | Possessive pronoun, first person singular possessor, dative |
| χειρὶ | hand — | Noun, dative, singular |
| Παύλου. | by Paul. | Noun, genitive, singular |
| μνημονεύετέ | do remember | Verb, present, active |
| μου | my | Personal pronoun, first person, genitive |
| τῶν | <the> | Article, genitive, plural |
| δεσμῶν. | chains. | Noun, genitive, plural |
| ἡ | <the> | Article, nominative, singular |
| χάρις | Grace [be] | Noun, nominative, singular |
| μεθ᾽ | with | Preposition |
| ὑμῶν | you | Personal pronoun, second person, genitive |
| ἀμήν. | Amen. | Hebrew |
| πρός | to | |
| Κολασσαεῖς | Colossian | |
| ἐγράφη | it was written | |
| ἀπό | from | |
| Ῥώμης | Rome | |
| διά | through | |
| τυχικοῦ | Tychicus | |
| καί | and | |
| Ὀνησίμου.¶ | Onesimus. |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This greeting is in my own hand—Paul. Remember my chains. Grace be with you. |
| KJV | The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. |
| ASV | The salutation of me Paul with mine own hand. Remember my bonds. Grace be with you. |
| YLT | The salutation by the hand of me, Paul; remember my bonds; the grace [is] with you. Amen. |
| WEB | I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you. Amen. |
| BBE | I, Paul, give you this word of love in my handwriting. Keep in memory that I am a prisoner. Grace be with you. |
Where they part company is ἀσπασμὸς — see How Translations Differ.
The sentence consists of a main clause followed by two shorter phrases, creating a concise closing statement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbμνημονεύω
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 4:18
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 — Closing Remarks in Colossiansgenerated
Colossians 4:18 serves as a personal note from Paul to the church in Colossae, reminding them of his chains and expressing grace towards them. This closing reflects the personal nature of Paul's letters, as he often includes greetings and final thoughts to strengthen and encourage the believers. The context also highlights the importance of community support and prayer for those in difficult situations, as seen in other letters like Philippians 1:3-5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 16:21 | This greeting is in my own hand—Paul. |
| 2 | 2 Thessalonians 3:17 | This greeting is in my own hand—Paul. This is my mark in every letter; it is the way I write. |
| 3 | 2 Timothy 1:8 | So do not be ashamed of the testimony of our Lord, or of me, His prisoner. Instead, join me in suffering for the gospel by the power of God. |
| 4 | Hebrews 13:3 | Remember those in prison as if you were bound with them, and those who are mistreated as if you were suffering with them. |
| 5 | Romans 16:20–24 | The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ἀσπασμὸς, aspasmosgenerated
The word ἀσπασμὸς (aspasmos) means 'greeting' or 'salutation', derived from the verb ἀσπάζομαι (aspazomai). It refers to a form of acknowledgment or welcome, either spoken or written, and appears in contexts like Matthew 23:7 and 1 Corinthians 16:21.
This term emphasizes the relational aspect of communication in Paul's letters, as he personally connects with the recipients by signing off in his own handwriting, which was a common practice to ensure authenticity and personal touch.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as a personal greeting from Paul, with the BSB using greeting for ἀσπασμὸς. Other translations like the KJV and ASV opt for salutation, while the BBE adds a more personal touch with word of love.
The translations differ primarily in how they handle ἀσπασμὸς, with the KJV and ASV emphasizing a formal salutation, while the BSB and WEB present it as a more casual greeting.
Sentence Structuregenerated
The main verb in the verse is μνημονεύετέ, do remember, which governs the command to the Colossians. It is followed by a noun phrase that specifies what to remember — τῶν δεσμῶν, my chains — and concludes with a blessing.
The structure reflects a common pattern in Pauline letters, where personal greetings and requests are intertwined with theological insights and practical exhortations.
Septuagint Backgroundgenerated
In Colossians 4:18, the Greek word ἐμῇ (emos), meaning 'in my own', corresponds to the Hebrew words אֲנִי (ani) and אָֽנֹכִ֫י (anokhi), both of which convey the first-person pronoun 'I'. This emphasizes the personal nature of the greeting, indicating it is authentically from Paul himself.
The term χειρὶ (cheir), meaning 'hand', translates the Hebrew word יָד (yad), which also means 'hand'. This connection underscores the physical act of writing, reinforcing the sincerity of Paul's message. Additionally, μνημονεύετέ (mnēmoneuō), meaning 'do remember', corresponds to the Hebrew זָכַר (zakhar), which means 'remember'. This reflects Paul's desire for the recipients to actively recall his situation, particularly his chains, which are rendered by δεσμῶν (desmos), translating the Hebrew term מוֹסֵר (moser) for 'bond' or 'chain'. Finally, the word χάρις (charis), meaning 'Grace [be]', translates the Hebrew חֵן (chen), which signifies 'favor' or 'grace', highlighting the wish for divine favor upon the recipients.
In plain words — the whole versegenerated
Colossians 4:18 contains a personal note from Paul to the Colossians, where he emphasizes the importance of remembering his imprisonment and extends grace to them. This shows Paul's deep connection to the church and his desire for their support.
Frequently Asked Questionsgenerated
Paul refers to his imprisonment for preaching the gospel, highlighting his suffering for the sake of Christ and encouraging the Colossians to remember him in their prayers.
Writing in his own hand was a way for Paul to authenticate the letter and add a personal touch, demonstrating his care for the recipients.
Grace is a common theme in Paul's letters, representing God's unmerited favor and the spiritual strength he wishes for the believers as they continue in their faith.
Similar to other letters, Paul uses personal greetings and reminders to reinforce community ties and encourage believers, as seen in Philippians 1:3.
Reflection Questionsgenerated
- How can I support those who are imprisoned or suffering for their faith?
- In what ways can I express grace to others in my community?
- What does it mean for me to remember others in my prayers?
- How does Paul's personal touch in his letters inspire me to connect with others?
The early church on this verse — how the Fathers read it
Early church leaders like Ignatius of Antioch and John Chrysostom reference this verse to discuss the significance of Paul's personal touch and the importance of remembering his teachings.
Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles.Early Church Fathers on Colossians 4 →
Philo and Agathopus the deacons salute you. I salute the company of virgins, and the order of widows; of whom may I have joy! I salute the people of the Lord, from the least unto the greatest.Early Church Fathers on Colossians 4 →
"The salutation of me, Paul, with mine own hand." This is a proof of their sincerity and affection; that they both looked at his handwriting, and that with emotion.Early Church Fathers on Colossians 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Colossians 4:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe salutation by the hand of me Paul,.... After his amanuensis had finished the epistle, he added his usual salutation to it with his own hand, to prevent all counterfeits and impositions, and that
Read John Gill on Colossians 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe salutation by the hand of me Paul. Remember my bonds. Grace be with Paul's autograph salutation (so 1 Corinthians 16:21; note, Galatians 6:11 : cf.
Read Robert Jamieson on Colossians 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe salutation by the hand of me Paul: the apostle having them on his heart, and here (as elsewhere) likely having used an amanuensis to pen the body of his Epistle, to prevent fraud and forgery he doth subscribe his salutation and apostolical benediction with his own hand, which was well known, 3:17 . Remember my bonds; importuning them to be very mindful of his imprisonment in their prayers, , imitating his constancy and patience if called to suffer; see ; his sufferings being an excellent seal to the truth of his gospel, and his ardent affection to them and other Gentiles, for whose sake he was in bonds. Grace be with you; then earnestly praying that the special grace and favour of God…
Read Matthew Poole on Colossians 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. Written from Rome to Colossians by Tychicus and Onesimus. Ver. 18. Remember my bonds] To pray for me, and minister to me, &c. This he here inserteth as his last charge, that they may the better remember and practise it. Something we should leave with those we love that may stick by them, and stand them instead when we are gone or have done with them.
Read John Trapp on Colossians 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The salutation by the hand of me Paul.—Comp. 2 Thessalonians 3:17, “The salutation by the hand of me Paul, which is the token in every Epistle.” This invariable autograph salutation was “Grace be with you” in various forms, from the brevity of the text here to the fulness of 2 Corinthians 1:2, which has become the universal Christian blessing. In different epistles it is associated with different phrases of blessing; or charge. Thus we read in 1 Corinthians 16:22, “If any man love not the Lord Jesus Christ, let him be anathema.” In the Epistle to the Galatians the autograph conclusion is expanded into a long postscript (Galatians 6:11-18). This may have been the case in the cognate…
Read Charles John Ellicott on Colossians 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The salutation by the hand of me Paul.] The preceding part of the epistle was written by a scribe, from the mouth of the apostle: this, and what follows, was written by the hand of St. Paul himself. A similar distinction we find, 1 Corinthians 16:21, and in 2 Thessalonians 3:17; and this, it seems, was the means by which the apostle authenticated every epistle which he sent to the different Churches. The salutation of Paul with mine own hand, which is the token in every epistle, so I write. Remember my bonds] See what proof ye have of the truth of the Gospel; I am in bonds on this account; I suffer patiently, yea, exult in the Lord Jesus, so perfectly am I upheld by the grace of…
Read AdamClarke on Colossians 4 →CambridgeThe Cambridge Bible for Schools and Colleges18. Farewell18. The salutation by the hand of me Paul] Here he takes the pen from the amanuensis (see Romans 16:22), and writes the final words in autograph.—In 2 Thessalonians 3:17 (“so I write”) this is evidently done to warrant the authenticity of the letter. And see another reason, Philemon 1:19. But obviously it might be done habitually at the close of Epistles, for reasons only of care and affection; they would always value “his own hand.”—The “script” of St Paul seems to have been large and laboured; see Galatians 6:11; where render “in what large letters I have written.” (He seems to have written that Epistle all in autograph.)Remember my bonds] The chain would drag and rattle as he…
Read Cambridge on Colossians 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThe salutation by the hand of me Paul - Probably the rest of the Epistle was written by an amanuensis.
Read Albert Barnes on Colossians 4 →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
This greeting is in my own hand—Paul. Remember my chains. Grace be with you.
I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you. Amen.
This greeting is in my own hand—Paul. Remember my chains. Grace be with you. Amen.
I, Paul, write this greeting by my own hand. Remember my chains. Grace be with you.
Tyndale line
The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.
The salutation of me Paul with mine own hand. Remember my bonds. Grace be with you.
The salutation of me Paul with mine own hand. Remember my bonds. Grace be with you.
The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.
The salutation by the hand of me Paul. Remember my bands. Grace be with you, Amen. ‘Written from Rome to the Colossians, and sent by Tychicus, and Onesimus.’
Strictly literal
The salutation by the hand of me Paul. Remember my bonds. Grace [be] with you.
The salutation by the hand of me, Paul; remember my bonds; the grace [is] with you. Amen.
The salutation [is] by my hand, Paul. Remember my bonds. The grace [is] with you! Amen.
This greeting is with my own hand—Paul. Remember my chains. May grace be with you.
From the Latin
The salutation of Paul with my own hand. Be mindful of my bands. Grace be with you. Amen.
Simplified
I, Paul, write my closing greetings with my own hand. Remember I'm in prison. Grace be with you.
I, Paul, give you this word of love in my handwriting. Keep in memory that I am a prisoner. Grace be with you.
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.
Salutatio, mea manu Pauli. Memores estote vinculorum meorum. Gratia vobiscum. Amen.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܠܡܐ ܗܢܐ ܒܐܝܕܐ ܕܝܠܝ ܕܦܘܠܘܣ ܗܘܝܬܘܢ ܥܗܕܝܢ ܠܐܣܘܪܝ ܛܝܒܘܬܐ ܥܡܟܘܢ ܐܡܝܢ
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.
Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν — — — — — — — — — —
The standard critical text of the New Testament.
Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν — — — — — — — — — —
The previous edition, still widely cited.
Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν — — — — — — — — — —
The Society of Biblical Literature edition, freely licensed.
Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν — — — — — — — — — —
The edition that turned scholarship toward the earliest manuscripts.
Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν — — — — — — — — — —
An independent critical text built from the oldest witnesses then known.
Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν — — — — — — — — — —
A recent critical edition following documentary evidence closely.
Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν ἀμήν. — — — — — — — — —
The reading of the majority of surviving manuscripts.
Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθ᾽ ὑμῶν ἀμήν. πρός Κολασσαεῖς ἐγράφη ἀπό Ῥώμης διά τυχικοῦ καί Ὀνησίμου.¶
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 |
|---|---|---|
| ἀμήν. Amen. | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| πρός to | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| Κολασσαεῖς Colossian | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| ἐγράφη it was written | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| ἀπό from | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| Ῥώμης Rome | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| διά through | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| τυχικοῦ Tychicus | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| καί and | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| Ὀνησίμου.¶ Onesimus. | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
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 4:18
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative 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
The Greek word ἀσπασμός (aspasmos) means a greeting or salutation, derived from the verb ἀσπάζομαι (aspazomai). It covers both oral and written forms of greeting, appearing in various New Testament verses such as Matthew 23:7 and 1 Corinthians 16:21. The term is noted for its rarity in other Greek literature.
* ἀσπασμός, -οῦ, ὁ
(< ἀσπάζομαι),
a salutation (so always in RV), greeting: oral, Mt 23:7, Mk 12:38, Lk 1:29, 41, 44 11:43 20:46; written, I Co 16:21, Col 4:18, II Th 3:17.†
ἀσπασμός, -οὔ, ὁ, (ἀσπάζομαι). α salutation, —either oral: Mt. xxiii. 7; Mk. xii.38; Lk. i. 29, 41,44; χὶ. 48; xx. 46; or written: 1 Co. xvi. 21; Col. iv. 18; 2 Th. iii. 17. [From Theogn. down.]
ἀσπασμός. P Oxy III. 47187 (ii/A.D.) μαρτύρονται κύριε τὴν σὴν τύχην [el] μὴν ἀναμενύντων αὐτῶν (corr. from ἡμῶν) Tov ἀσπασμόν[. . . The noun is curiously rare: the above is apparently its only occurrence in P Oxy I.-X., nor have we noticed any other instance of it in the ordinary papyrus collections.
ἀσπασμός (aspasmos) — salutation.
ἀσπ-ασμός, ὁ,
greeting, embrace, [Refs 6th c.BC+]; οἱ ἔσχατοι, οἱ τελευταῖοι ἀ., [Refs 1st c.BC+]: generally, salutation, [NT+4th c.BC+]
2. affection, opposed to μῖσος, [Refs 5th c.BC+]
ἀσπασμός
aspasmos
from 782; a greeting (in person or by letter):--greeting, salutation.
see GREEK for 782
ἀσπασμός, οῦ, ὁ
n.m.
a greeting, salutation
ἀσπασμός ἀσπάζομαι a greeting, embrace, salutation, Theogn., NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
gret'-ing (sha'-al; chairo, aspasmos, aspazomai):
(1) Sha'-al means "to ask," "to inquire of anyone respecting welfare," hence, "to greet." In the Old Testament the word "greet" occurs only once in the King James Version or the Revised Version (British and American), namely, in 1Sa 25:5, "Go to Nabal, and greet him in my name." But it is implied in other places where shalom ("well," "prosperity," "peace"), the common Hebrew greeting, is used; e.g. in Ge 37:4, it is said of Joseph that "his brethren could not speak peaceably unto him," i.e. could not give him the common friendly greeting of "Peace!" "Peace be to thee!" So, in Ge 43:27, the Revised Version (British and American) "He asked them of their welfare" (King James…
10 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 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
ἀλλʼ ὑπʼ ἀδοξίας καὶ τῆς περιούσης εὐγενείας πρὸς μὲν τοὺς ἀσπασμοὺς ἀνέστενεν, τοῖς δὲ διηγήμασιν ἄχθεσθαι μᾶλλον ἢ συγχαίρειν ἐνέφαινεν, ὡς οὐχ ὕποπτα μόνον ἀλλὰ καὶ καταφανῆ γινόμενα τὸν Ἡρώδην ἐπιταράττειν.
ἡγείσθω δὲ τῶν βραχέων μου γραμμάτων ἡ ἐποφειλομένη ὑμῖν εξ … προσκύνησις καὶ ὁ ἀσπασμός μου ὡς οὐ χάρτης χωρεῖ, δέσποτα
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
S-1SDSF — Possessive pronoun · first person singular possessor · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
S-1SDSF Part of Speech: poSessive pronoun Person: first Number: Singular Case: Dative Number: Singular Gender: Feminine
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
χείρ (cheir) is a feminine noun meaning 'hand,' used in various contexts both literally and figuratively, such as power or agency. It appears frequently in the New Testament, notably in verses like Matthew 3:12 and Acts 11:21. The word is built from a root suggesting the idea of grasping, and it encompasses a range of uses, including physical actions and metaphorical expressions of authority.
χείρ, gen., χειρος (acc., χεῖραν, I Pe 5:6 T), ἡ,
[in LXX chiefly for יָד ;]
the hand: Mt 3:12, Mk 3:1, Lk 6:6, al. mult.; ἡ χ., acting subject, Lk 22:21; pl., Ac 17:25 20:34, I Jo 1:1; τ. ἔργα τῶν χ., Ac 7:41, Re 9:20; ὁ ἀσπασμὸς τ. ἐμῇ χ., I Co 16:21, Col 4:18, II Th 3:17…
Read the full entry →χείρ, gen. χειρός, acc. χεῖραν (1 Pet. v.6 Tdf.; see ἄρσην, fin.), 7, [fr. τ. meaning ‘to lay hold of’; ef. Lat. heres, οἴου; Curtius § 189; Vanicek p. 249 sq.], fr. Hom. down, Hebr. 1, the hand: Mt. iii. 12; Mk. iii. 1; Lk. vi. 6; 1 Tim. ii. 8; Heb. xii. 12, and often; the gen. with the verbs ἅπτομαι. ἐπιλαμβάνομαι, κρατέω, πιάζω, etc., which see in their places; the dat. with ἐργάζομαι, ἐσθίω, ete. ; 6 ἀσπασμὸς TH ἐμῇ χειρί, 1 Co. xvi. 21; Col.iv.18; 2 Th. iii. 17; the acc. with the verbs αἴρω, δέω. ἐκπετάννυμι, ἐκτείνω, ἐμβάπτω. ἐπιτίθημι, καθαρίζω, κατασείω. vinta, ete. ἡ ἐπίθεσις τῶν χειρῶν [see ἐπίθεσις and reff.], 1 Tim. iv. 14; 2 Tim. i.6; Heb.vi.2; ἐν χειρί τινος, in imitation of the Hebr. “3. 1a [ef. Β. 8188, 20 cf. 319 sq. (274) ; Bp. Lghtft. on Gal. iii. 19], by the help or agency, of any one, by means of any one, Acts vii. 35 Rec.; Gal. iii. 19; σὺν χειρὶ ἀγγέλου, with the…
Read the full entry →χείρ χείρ, “ἐᾷ hand.”” The grammatical forms of this common noun are fully illustrated by Mayser Gr. p. 282f. For its varied uses we may cite—P Par 637° (B.c. 164) (=P Petr III. p- 36) φροντίζεσθ᾽ ὅπως μηθεὶς ἐπ[ι]βάλληι τὰ[ς] χεῖρας τοῖς τοιούτοις κατὰ μηδεμίαν π[αρ]εύρεϊσιν, ‘take care that no one lay violent hands on such persons on any pretext whatever ’’ (Mahaffy): Perxg 268 C™ (B.c. 98) τὸν παρακα]λέσοντα δοῦναι τ[ὰ]ς χεῖρας ἡμῖν εἰ[ς σύλλυσιν, ‘to give the hands towards an agreement to be brought about by us,”’ a usage for which Deissmann (8S p. 251) can find no other ex., but compares Gal 2° δεξιὰς ἔδωκαν... κοινωνίας, and similar phrases in 1 and 2 Macc. : P Tebt II. 39178 (a.D. go) ἡ χὶρ ἥδη κυρία ἔστω ws ἐν δημοσίωι κατακεχωρισμένη, “this bond shall be valid, as if it had been publicly registered” (Edd.), similarly 76. 37918 (A.D. 128): BGU II. 42316 (ii/A.D.) (= Selections…
Read the full entry →χείρ (cheir) — hand.
χείρ, ἡ, χειρός, χειρί, χεῖρα,
dual χεῖρε, χεροῖν, plural χεῖρες, χερῶν, χεῖρας, penultimate being regularly short, when the ultima is long; dative plural regularly χερσί (χειρσί occurs in codex Vat. of [LXX], and late Inscrr. as [Refs 8th c.BC+], and once in trimeter, [Refs 5th c.BC+]; χέρεσσι (ν) [Refs 8th c.BC+]:—Doric dialect nominative χέρς [Refs 5th c.BC+]; χήρ [Refs 5th c.BC+] (also, ={δίψακος}, Ps.-[Refs 7th c.BC+]:— the hand, whether closed, παχεῖα [Refs 8th c.BC+]; or open, flat, χερσὶ καταπρηνέσσι, χειρὶ καταπρηνεῖ,[Refs 8th c.BC+]: frequently in plural where a single hand is meant, [Refs 8th c.BC+]; reversely, singular where more than one hand is spoken of, e.g. [Refs 8th c.BC+]; dual joined with plural, ἄμφω χεῖρας [Refs 8th…
Read the full entry →χείρ
cheir
perhaps from the base of 5494 in the sense of its congener the base of
5490 (through the idea of hollowness for grasping); the hand
(literally or figuratively (power); especially (by Hebraism) a means
or instrument):--hand.
see GREEK for 5494
see GREEK for 5490
χείρ, χειρός, ἡ
n.f.
a hand
χείρ cheir 177x
a hand, Mt. 3:12; 4:6; 8:15 freq.; from the Hebrew, χεὶρ Κυρίου, a special operation of God, Acts 11:21; 13:3; ἐν χειρί, by agency, Acts 7:35; Gal. 3:19
χείρ the penult. is regularly short, when the ult. is long: e.g. χειρός, χερών, but Poets used the penult. long or short, as the verse required. the hand, Hom., etc.: also the hand and arm, the arm, χεῖρα μέσην ἀγκῶνος ἔνερθεν Il.; χεῖρες ἀπ᾽ ὤμων ἀΐσσοντο Hes.; so, ἐν χερσὶ πεσεῖν into the arms, Il., etc.; ἄκρη χείρ, to denote the hand as distinct from the arm, id. Il.
Special usages:
to denote position, ἐπ᾽ ἀριστερὰ χειρός Od.; ἐπὶ δεξιὰ χειρός Pind.; λαιᾶς χειρός on the left hand, Aesch.; ποτέρας τῆς χειρός; on which hand? Eur.
the dat. is common with Verbs which imply the use of hands, χειρὶ λαβεῖν, χερσὶν ἑλέσθαι, etc., Hom., etc.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…
180 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 176 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 860 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.
κεφαλή, στέρνα, γαστήρ, διτταὶ χεῖρες, διτταὶ βάσεις·
Ἐξῆρέ τε αὐτοὺς πρός τε ὕβριν τοῦ θεοῦ καὶ καταφρόνησιν Ναβρώδης, ὃς υἱωνὸς μὲν ἦν Χάμου τοῦ Νώχου, τολμηρὸς δὲ καὶ κατὰ χεῖρα γενναῖος·
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἐπὶ τοῦ ποταμοῦ … ἵνα μὴ διασπάσηται κροκοδίλος … α, παραλαβών με Ψοσναῦς τὰς χεῖρας με προσήνεκεν καὶ τὴν γυναῖκά μου ἐπαροίνησεν ἐναντίον μαρτύρων Πετεμοῦνις καὶ Θοτεὺς τῶν παρὰ
λε Τῦβι δ. προσάγγελμα Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον
εἰς τὸ κατάλυμα … οἱ ὑοφορβοὶ προσπηδήσαντός με τῆι ιθ ὀψὲ τῆς ὥρας τὰς χεῖρας με προσήνεγκαν … … … … … … ἐπὶ τοὺς φυλακίτας … … υρον
The Greek word Παῦλος (transliterated as Paulos) refers to Paul, a prominent figure in the New Testament, specifically the Apostle Paul. It is of Latin origin, meaning 'little,' and is used frequently in the Acts of the Apostles and the Epistles. The name also appears in reference to Sergius Paulus, a Roman proconsul mentioned in Acts 13:7.
Παῦλος, -ου, ὁ (Lat. Paulus),
Sergius Paulus: Ac 13:7.
the Apostle Paul (cf. Σαῦλος): Ac 13:9, and freq. throughout Ac., Ro 1:1, I Co 1:1, al., II Pe 3:15.
Παῦλος. The designation Σαῦλος ὁ καὶ Παῦλος οἱ Ac 13° is fully discussed by Deissmann 4S, p. 313 ff., where it is shown that the Apostle was already in possession of the double name at the time referred to: cf. Ramsay Paw/, p. 81 ff. Elsewhere (Recent Discovery, p. 356) Ramsay suggests that Paul’s complete Roman name may have been “Ὁ. Julius Paullus,” in view of the frequent conjunction of the names Julius Paullus in Lycaonia. In the important letter on the Meletian Schism, P Lond 19145® (A.D. 3352), greetings are conveyed to Παῦλον τὸν ἀναγνώστην : the editor refers to a priest of the same name (ἀπὸ Tnév
∏αῦλος
Paulos
of Latin origin; (little; but remotely from a derivative of 3973,
meaning the same); Paulus, the name of a Roman and of an
apostle:--Paul, Paulus.
see GREEK for 3973
Παῦλος, ου, ὁ
n.m.
Paul
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
Paul
=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy “for use in the Gentile world,” as “Saul” would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants.
Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education…
(small, little). Nearly all the original materials for the life St. Paul are contained in the Acts of the Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is not improbable that he was born between A.D. 0 and A.D. 5.) Up to the time of his going forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name of Saul. This was the Jewish name which he received from his Jewish parents. But though a Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing, except that his father was of the tribe of Benjamin, (Philemon 3:5) and a Pharisee, (Acts 23:6) that Paul had acquired by some means the Roman franchise ("I was free born,") (Acts 22:23)…
The distinguished "apostle of the Gentiles;" also called SAUL, a Hebrew name. He is first called Paul in Ac 13:12; and as some think, assumed this Roman name according to a common custom of Jews in foreign lands, or in honor of Sergius Paulus, Ac 13:7, his friend and an early convert. Both names however may have belonged to him in childhood. He was born at Tarsus in Cilicia, and inherited from his father the privileges of a Roman citizen. His parents belonged to the tribe of Benjamin, and brought up their son as "a Hebrew of the Hebrews," Php 3:5. Tarsus was highly distinguished for learning and culture, and the opportunities for improvement it afforded were no doubt diligently improved by Paul. At a suitable age he was sent to…
small; little
164 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 158 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.
προεξῄεσαν δὲ Κλαύδιος μὲν ὁ πάτρως αὐτοῦ καὶ Μᾶρκος Βινίκιος ὁ τῆς ἀδελφῆς ἀνὴρ ἔτι δὲ Οὐαλέριος Ἀσιατικός, οὓς οὐδὲ βουλομένοις διακλεῖσαι δύναμις ἦν αἰδοῖ τῆς ἀξιώσεως, εἵπετο δʼ αὐτὸς σὺν Παύλῳ Ἀρουντίῳ.
διὰ ζῆλον καὶ ἔριν Παῦλος ὑπομονῆς βραβεῖον ὑπέδειξεν,
πάροδός ἐστε τῶν εἰς θεὸν ἀναιρουμένων, Παύλου συμμύσται τοῦ ἡγιασμένου.
σαργάνη α Ἀεῖς Σαλιοῦτος σαργάνη α Ἰσίδωρος Ἡρᾶ σαργάνη α Ἥρων Ἀπώνεως σαργάνη α Παῦλος Ἰσιδώρου σαργάνη α Πελῆνις σαργάναι β Ἀχιλλᾶς Ἀντωνίνου σαργάνη α Ἰσιδώρα Πτολεμαίου σαργάνη α
Ἀτισίου Διόσκορος Κάστορος Παμοῦν Ἥρωνος Νεᾶς μητρὸς Τύχης κτηνῶν ὁμοίως Ἀτῖσις Ἀβοίκεως Δοῦλος Λεονίδου Παῦλος Ἰσιδώρου Σαβῖνος Ἀχιλλᾶ Οὐενᾶφρις Ἀιώνεως Σώτας Ἀπολλωνίου Παῆσις Σεταβοῦ Οὐενᾶφρις Παησίου Κοπρῆς Παλήμωνος Μιὼς
δραχμαὶ Γ Ἡρᾶς Βακχείου ἀρτάβαι γ τάλαντα γ Ἁτρῆς εἰρηνάρχης ἀρτάβαι β τάλαντα β Παῦλος Ἰσιδώρου ἀρτάβαι γ τάλαντα γ Κάλλων Οὐενάφρεως ἀρτάβαι γ τάλαντα γ Παπέεις Ἀιώνεως ἀρτάβη
μνημονεύω (mnemoneuo) means to remember or call to mind. It can be used absolutely or with various constructions, such as a genitive or accusative object. The New Testament uses it in several contexts, including Mark 8:18 and Hebrews 11:15. The term is derived from μνήμων, meaning 'mindful,' and has a range of meanings from simple recollection to making mention of something.
μνημονεύω
(< μνήμων, mindful),
[in LXX for זכר;]
to call to mind, remember: absol., Mk 8:18; c. gen. pers., Lk 17:32, Col 4:18, I Th 1:3, He 11:15 (but v. infr.) 13:7; τ. πτωχῶν, Ga 2:20; c. gen. rei, Jo 15:20 16:4, 21, Ac 20:35; c. acc. obj. (as more freq. in cl.), of persons, II Ti 2:8; of things, Mt 16:9, I Th 2:9, Re 18:5; seq. ὅτι, Ac 20:31, Eph 2:11,
μνημονεύω ; impf. 3 pers. plur. ἐμνημόνευον ; 1 aor. ἐμνημόνευσα ; (μνήμων mindful); fr. Hdt. down; Sept. for 431; 1. to be mindful of, to remember, to call to snind: absol. Mk. viii. 18; τινός, Lk. xvii. 32; Jn. xv. 20; xvi. 4,21; Actsxx. 35; 1 ΤῊ. 1. 8; [Heb. xiii. 7]; contextually i. q. to think of and feel for a person or thing: w. gen. of the thing, Col. iv. 18; τῶν πτωχῶν, Gal ii. 10 inschriften ἃ. s. w. p. 143], Arab. ee Syr. a seé(see μιμνήσκω, ἢ.) ; w. an ace. of the obj. to hold in memory, keep in mind: τινά, 2 Tim. ii. 8; ri, Mt. xvi. 9; 1 Th. ii. 9; τὰ ἀδικήματα, of God as punishing them, Rev. xviii. 5 (see μιμνήσκω). Cf. Matthiae § 347 Anm. 2; W. p- 205 (198); [B. § 132, 14]. foll. by ὅτι, Acts xx. 31; Eph. ii. 11; 2 Th.ii. 5; foll. by an indir. question, Rev. TOs ui 3: 2. to make mention of: τινός, Heb. xi. 15 [but al. refer this to 1 above] (Plut. Them. 32; τί, Plat. de…
Read the full entry →μνημονεύω. For μνημονεύω, ““ remember,” c. gen., as in 1 Thess 13 (see Milligan ad /.), cf. PSI VI. 651? (iii/B.c.) καλῶς ἂ]ν ποιοῖς (cf. Mayser Gy. p. 326) μνημονεύων ἡμῶν. We should have expected the same construction in the Christian letter
μνημονεύω (mnēmoneuō) — to remember.
μνημον-εύω,
perfect ἐμνημόνευκα [Refs 5th c.BC+]:—passive, future μνημονευθήσομαι [Refs 5th c.BC+]; also μνημονεύσομαι in passive sense (see. infr. B): aorist ἐμνημονεύθην[Refs 5th c.BC+]:—middle, aorist ἐμνημονευσάμην [Refs 2nd c.AD+]: (μνήμων):— call to mind, remember, think of, with accusative, [Refs 5th c.BC+]: with infinitive, remember to do, [Refs 5th c.BC+]; μ. ὅτι.. [Refs 5th c.BC+]; εἰ.. [Refs 4th c.BC+]; ὡς.. [LXX]
2. absolutely, μ. γὰρ καλῶς [Refs 5th c.BC+]; opposed to ἀναμιμνήσκεσθαι, as animal instinct from human faculty, [Refs 4th c.BC+]
II. call to another's mind, mention, say, with accusative, ἀληθῆ -εύεις [Refs 5th c.BC+]; μ. τινί τινος make mention of a thing to another, [Refs 3rd c.BC+]…
μνημονεύω
mnemoneuo
from a derivative of 3420; to exercise memory, i.e. recollect; by
implication, to punish; also to rehearse:--make mention; be mindful,
remember.
see GREEK for 3420
μνημονεύω
v.
I remember, make mention of
μνημονεύω mnēmoneuō 21x
to remember, recollect, call to mind, Mt. 16:9; Lk. 17:32; Acts 20:31; to be mindful of, to fix the thoughts upon, Heb. 11:15; to make mention, mention, speak of, Heb. 11:22
μνημονεύω μνήμων to call to mind, remember, c. acc., Hdt., Trag.; c. gen., Plat.
to call to another's mind, mention, Lat. memorare, c. acc., id. Plat.
Pass. to be remembered, had in memory, μνημονεύσεται χάρις Eur.; μνημονευθήσεται Dem.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
21 occurrences in the New Testament, rendered 12 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 21 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 8 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.
ὁ δὲ πλαστὸς νοῦς οὔτε μνημονεύει τὰ καλὰ οὔτε ἐργάζεται, μόνον δὲ εὔθικτός ἐστι·
περὶ δὲ τοῦ πεδίου τοῦ λεγομένου Σεναὰρ ἐν τῇ Βαβυλωνίᾳ χώρᾳ μνημονεύει Ἑστιαῖος λέγων οὕτως·
εἰ δὲ τίς ἐστιν ἀγαθοῦ μνεία, μνημονεύετέ μου μελετῶντες ταῦτα, ἵνα καὶ ἡ ἐπιθυμία καὶ ἡ ἀγρυπνία εἴς τι ἀγαθὸν χωρήσῃ.
στειαν μνείαν ποιούμενος παρὰ πᾶσι τοῖς θεοῖς οὐ διαλείπων. καλῶς δὲ ποιήσειςσοῦ βίου ἀριστείαν μνημονεύω ἡμερησίως πᾶσι τοῖς θεοῖς. καλῶς οὖν ποιήσεις κοτ … ετον … χρησιμεύσας ἡμῖν. πᾶν
ὦ `ὑπὲρ σοῦ´ ἐν ὀργῇ ἐξερχομένης ἀπὸ Μαξιμιανοῦ. εἴρηκά σοι· μή μοι γράψῃς ἐπιστόλιον. μνημονεύω σου τὰ καλὰ ῥήματα ἐξελθούσης σου ἀπὸ Μαξιμιανοῦ. δέκα ἡμέρας ἐδυνήθην δέξαι· οὐκ εἶδές
ἐν τοῖς τέ τ ταρσιν … … τῇ λείτῃ Ἀλεξανδρ … … μεν καὶ μνημονεύει … … ιτιστων συσσιτῶν … … περ σήμερον οὗτοι λεγο … … κατὰ γῆν
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δεσμός refers to a bond or chain, derived from the verb δέω, meaning to bind. It encompasses both literal and metaphorical meanings, such as physical bonds and impediments, as seen in passages like Luke 13:16 and Mark 7:35. The plural form δεσμοί is often used in the New Testament, particularly in the writings of Luke. There is some debate among lexicographers regarding the nuances of the singular and plural forms, particularly in their application to imprisonment versus physical bindings.
δεσμός, -οῦ, ὁ
(< δέω),
[in LXX chiefly for אסר ;]
a band, bond: metaph., Lk 13:16; ὁ δεσμὸς τ. γλώσσης, Mk 7:35 (for this expression in π., v. Deiss., LAE, 306 ff.; of actual bonds, v. Ruth., Gr., 9). Pl., δεσμοί, Phl 1:13; δεσμά (as also in cl.), Lk 8:29, Ac 16:26 20:23; gen., dat., Ac 23:29 26:29, 31, Phl 1:7, 14, 17, Col 4:18, II Ti 2:9, Phm 10, He 11:36, Ju 6; ἐν τοῖς δ. τοῦ εὐαγγελίου Phm 13.†
δεσμός, -οῦ. ὁ. (δέω). [fr. Hom. down], a band or bond: Mk. vii. 35 (ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, i. 6. the impediment in his speech was removed); Lk. xiii. 16 (λυθῆναι ἀπὸ τοῦ δεσμοῦ. of a woman bowed together, held fast as it were by a bond). The plur. form ra δεcpa, the more com. form in Grk. writ. (W. 63 (62) [cf. B. 23 (21); see below]), is found in Lk. viii. 29; Acts xvi. 26; xx. 23; the other form oi δεσμοί in Phil. i. 13 (ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι, so that my captivity became manifest as made for the cause of Christ), [“ δεσμά sunt vincula quibus quis constringitur, sed δεσμός est in carcerem conjectio et captivitas in vinculis ... Utraque forma et ceteri Graeci omnes et Attici utuntur, sed non promiscue ut inter se permutari possint.” Cobet as quoted in Rutherford, New Phryn. p. 353]; the gen. and dat. in Acts xxii. 30 Rec.; xxiii. 29; xxvi. 29, 31…
Read the full entry →δεσμός. For the full force of ὁ δεσμὸς τῆς γλώσσης, ‘ the bond or the tongue,” in Mk 73°, reference may be made to Deissmann LAE, p. 306 ff., where it is shown that the expression has a κε technical”? meaning derived from the old belief that a man was ‘‘ bound” by daemonic influences. The man was not merely made to speak, but daemonic fetters were broken, and Satan’s work undone. The plur. τὰ δεσμά, which in the NT is characteristic of the Lucan writings, would seem to be more literary than ot δεσμοί, the general LXX form: see Thackeray Gr. i. p. 154. According to Mayser Gr. p- 285 the neuter plur. is never found in the Ptolemaic papyri, nor can we supply any instance from a later period. In the Attic inscriptions both forms are found (see Meisterhans Gr. p. 143) with apparently no distinction of meaning, so that Cobet’s distinction (A/nemosyne, 1858, p. 74 ff.) that the neuter refers…
Read the full entry →δεσμός (desmos) — chain.
δεσμός, ὁ,
plural δεσμά [Refs 6th c.BC+], and so mostly in Trag., [Refs 5th c.BC+]: both forms in Attic dialect Inscrr., δεσμοί [Refs] the latter preferred by [Refs 6th c.AD+], Attic dialect accusative to [Refs 5th c.AD+]:—band, bond, anything for tying and fastening, as halter, [Refs 8th c.BC+]; mooring-cable, [Refs 8th c.BC+]; door-latch, [Refs]; yoke-strap, [Refs 5th c.BC+]: metaphorically, any bond of union or connexion, [Refs 5th c.BC+]; of the vowels, [Refs]; δεσμοὶ πολιτείας, of the laws, [Refs]; εἰς τὰ δεσμοῦ for binding material, [Refs 1st c.BC+]
2. in plural (never δεσμά in this sense), bonds, chains, ἐκ δεσμῶν λυθῆναι [Refs 4th c.BC+]; πρὶν ἂν ἐξ ἀγρίων δ. χαλάσῃ[Refs 5th c.BC+]; ὁ ἐπὶ τῶν δ., ={δεσμοφύλαξ}, [Refs 2nd c.AD+]: in singular, collectively, bonds, imprisonment, δ. ἀχλυόεις…
δεσμός
desmon
or desmos des-mos'
neuter and masculine respectively from 1210; a band, i.e. ligament (of
the body) or shackle (of a prisoner); figuratively, an impediment or
disability:--band, bond, chain, string.
see GREEK for 1210
δεσμός, οῦ, ὁ
n.m. & n.n.
a bond, chain
δεσμός desmos 18x
a bond, anything by which one is bound, a cord, chain, fetters, etc.; and by meton. imprisonment, Lk. 8:29; Acts 16:26; 20:23; a string or ligament, as of the tongue, Mk. 7:35; met. an impediment, infirmity, Lk. 13:16
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
18 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 18 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 26 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.
ἐπειδὴ τοίνυν ἄμφω ταῦτα συνελθεῖν ἔδει πρὸς κατάληψιν τῶν ὑποκειμένων, τίς αὐτὰ συνήγαγεν ὅτι μὴ δεσμὸς τρίτος ἔρωτος καὶ ἐπιθυμίας, ἀρχούσης καὶ δυναστευούσης ἡδονῆς, ἣν συμβολικῶς ὄφιν ὠνόμασε;
Ἰώσηπος μὲν οὖν πάντʼ ἐπὶ τῷ θεῷ ποιησάμενος τὰ περὶ αὐτὸν οὔτʼ εἰς ἀπολογίαν οὔτʼ ἐπʼ ἀκριβῆ τῶν γεγονότων δήλωσιν ἐτράπη, τὰ δεσμὰ δὲ καὶ τὴν ἀνάγκην σιγῶν ὑπῆλθεν ἀμείνονα ἔσεσθαι τῶν δεδεκότων θαρρῶν τὸν τὴν αἰτίαν τῆς συμφορᾶς καὶ τὴν ἀλήθειαν…
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
r … τινα … δεσμῶν ε … … … … κοσιαι Διὸς ἦσαν. ὥστε περί γε τούτου ἀναγώνιος ἴσθι.
χόρτον τεθηκοποιημένον εἰς τὸν λόγον τοῦ νομάρχου ἰδιοσπορίᾳ δημόσιον, ἤροσαν διὰ ὄνων εἰς λόγον δεσμῶν ἑξακοσίων . διὸ ἀξιῶ γράψαι τῷ τῆς κώμης ἀρχεφόδῳ ἀναζητῆσαι ὑπὲρ τοῦ μέρους. εὐτύχει.
παλαιοῦ κεραμίου α. ἀργυρίου δραχμαὶ ϛ τιμῆς νέου κεραμίου α. ὀβολοὶ ιη τιμῆς χόρτου δεσμῶν γ. ὀβολοὶ δ 𐅵 ἐφοδίου μαχαιροφόρῳ διὰ Εὐτυχᾶτος. ὀβολοὶ η ἱερεῖ ἐληλυθότι ἐπʼ ἐμὲ
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word χάρις (*charis*) means grace or favor and is derived from the concept of graciousness. It encompasses both the objective aspect of beauty and charm, as well as the subjective experience of kindness and gratitude. In the New Testament, it frequently refers to divine grace, emphasizing its free and universal nature, and is used in various contexts, such as expressions of thanks and the influence of grace on the heart.
THERE has often been occasion to observe the manner in which Greek words taken up into Christian use are glorified and transformed, seeming to have waited for this adoption of them, to come to their full rights, and to reveal all the depth and the riches of meaning which they contained, or might be made to contain. Xdpisis one of these. It is hardly too much to say that the Greek mind has in no word uttered itself and all that was at its heart more distinctly than in this; so that it will abundantly repay ὃ xtvu. SYNONYMS OF THE NEW TESTAMENT. 167 our pains to trace briefly the steps by which it came to its highest honours. Χάρις, connected with χαίρειν, is first of all that property in a thing which causes it to give joy to the hearers or beholders of it, as Plutarch (Phil. cum Prine. 3) has rightly explained it, χαρᾶς yap οὐξὲν οὕτως γονιμόν ἐστιν ὡς χάρις (cf. Pott. Etym. Forsch.…
Read the full entry →χάρις, -ἰτος, ace. χάριν, and twice in LT Tr WH the rarer form χάριτα (Acts xxiv. 27; Jude 4) which is also poetic (cf. Bitm. Ausf. Spr. i. 8.44 Anm.1; [WH. App. 157; B. 13 (12)]), ace. plur. χάριτας (Acts xxiv. 27 RG), ἡ, (χαίρω), fr. Hom. down, Hebr. jM, grace; i.e. 1. prop. that which affords joy, pleasure, delight, sweetness, charm, loveliness : grace of speech (Eccl. x. 12; Sir. xxi. 16; xxxvii. 21; Hom. Od. 8,175; τῶν λόγων, Dem. 51, 9; 1419, 16; χάριτες μωρῶν, verbal pleasantries which the foolish affect in order to ingratiate themseives, Sir. xx. 13), λόγοι χάριτος (gen. of quality), Lk. iv. 22; χάριν διδόναι τοῖς ἀκούουσινν Eph. ἵν 29; ἐν χάριτι, with grace [the subst. ἅλας being added; see Bp. Lghtft.], Col. iv. 6. 2. good-will, lovingkindness, favor: ina broad sense, χάρις mapa τινι, Lk. ii. 52; ἔχειν χάριν πρός twa, to have favor with one, Acts ii. 47; χάρις ἐναντίον τινός…
Read the full entry →χάρις. The utmost we can attempt with this important word is to illustrate some of its meanings from our sources with the view of showing how readily it lent itself to the deeper Christian implications involved in its NT use. I. *‘grace,” ‘‘ graciousness”: OG/S 383° (Commagene rescript—mid. i/B.C.) ἔργα χάριτος ἰδίας : cf Lk 42%. 2, ‘‘favour’’: P Leid Di™ (B.c. 162-161) (=I. p. 25, UPZ i. p. 231) περὶ μὲν οὖν τούτων δοῖ σοι ὁ Σάραπις kal ἡ Ἶσις ἐπαφροδισί[α]ν χάριν μορφὴν πρὸς τὸν βασιλέα καὶ τὴν βασίλισσαν, similarly 76, ΚΚ1ῦ (c. B.c. 99) (=I. p. 52), P Lips I. τος (1i/i B.c.) χάριν σοι ἔχω ἐφ᾽ als γράφεις ἐπι[σ]τολαῖς, and 76.24, BGU I. 192 (A.p. 135) ἠξίου προσφυγεῖν TH χάριτι τοῦ θεοῦ ἐπιφανεστάτου Αὐτοκράτορος, 2d. IV. 1085° (time of Marcus) κατὰ τὴν χάριν τοῦ θεοῦ Aid[(Jov ᾿Αντων[εἸίνου δύνονται ἔχειν τὸν τάφον, P Grenf II. 684 (A.D. 247) ὁμολογῶ χαρίζεσθ[αι] σοὶ χάριτι ἀναφαιρέτῳ…
Read the full entry →χάρις (charis) — grace.
χάρις [ᾰ], ἡ,
genitive χάρῐτος: accusative χάριν [ῑ in arsi, [Refs 8th c.BC+], etc.; also χάριτα [Refs 5th c.BC+]; dative χάρισι, χαρίτεσσι, [Refs 8th c.BC+]: (χαίρω):—grace:
I. in objective sense, outward grace or fauour, beauty, properly of persons or their portraits, θεσπεσίην δ᾽ ἄρα τῷ γε χάριν κατεχεύατ᾽ Ἀθήνη [Refs 8th c.BC+]: plural, graces, κάλλεϊ καὶ χάρισι στίλβων [Refs 8th c.BC+]gracefully, [Refs 5th c.BC+] of ear-rings, [Refs 8th c.BC+]; of works, ἔργοισι χάριν καὶ κῦδος ὀπάζει [Refs 8th c.BC+]; of words, οὔ οἱ χ. ἀμφιπεριστέφεται ἐπέεσσιν [Refs]; πλείστη δὲ χ. κατὰ μέτρον ἰούσης [γλώσσης] [Refs 8th c.BC+]
χάρις
charis
from 5463; graciousness (as gratifying), of manner or act (abstract or
concrete; literal, figurative or spiritual; especially the divine
influence upon the heart, and its reflection in the life; including
gratitude):--acceptable, benefit, favour, gift, grace(- ious), joy,
liberality, pleasure, thank(-s, -worthy).
see GREEK for 5463
χάρις, ιτος, ἡ
n.f.
grace, favor, kindness
χάρις charis 155x
pleasing show, charm; beauty, gracefulness; a pleasing circumstance, matter of approval, 1 Pet. 2:19, 20; kindly bearing, graciousness, Lk. 4:22; a beneficial opportunity, benefit, 2 Cor. 1:15; Eph. 4:29; a charitable act, generous gift, 1 Cor. 16:3; 2 Cor. 8:4, 6; an act of favor, Acts 25:3; favor, acceptance, Lk. 1:30, 52; Acts 2:47; 7:10, 46; free favor, free gift, grace,
χάρις χά^ρις, ιος, ἡ, χαίρω Grace, Lat. gratia:
outward grace or favour (as we say well or ill favoured), grace, loveliness, Hom., etc.; τῷγε χάριν κατεχεύατ᾽ Ἀθήνη over him Athena shed grace, Od.; of persons, pl. graces, charms, id. Od., etc.:—more rarely of things, ἔργοισι χάριν καὶ κῦδος ὀπάζειν id. Od.; ἡ τῶν λόγων χ. Dem.
grace or favour felt, whether on the part of the Doer or the Receiver:
on the part of the Doer, grace, graciousness, kindness, goodwill, τινός for or towards one, Hes., Thuc., etc.
on the part of the Receiver, the sense of favour received, thankfulness, thanks, gratitude, Il.; τινός for a thing, οὐδέ τίς ἐστι χάρις μετόπισθ᾽ εὐεργέων Od.; c. inf., οὔ τις χάρις ἦεν μάρνασθαι one has no thanks for fighting, Il.; χάριν εἰδέναι τινί to acknowledge a sense of favour, feel…
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
gras:
1. The Word Charis:
In the English New Testament the word "grace" is always a translation of (charis), a word that occurs in the Greek text something over 170 times (the reading is uncertain in places). In secular Greek of all periods it is also a very common word, and in both Biblical and secular Greek it is used with far more meanings than can be represented by any one term in English Primarily
Grace
(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God’s forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15;
Favor, mercy. Divine grace is the free and undeserved love and favor of God towards man as a sinner, especially as exhibited in the plan of redemption through Jesus Christ, Joh 1:17 3:16 Ro 3:24-26. It is only by the free grace of god that we embrace the offers of mercy, and appropriate to ourselves the blessings graciously purchased by redeeming blood.
The "GRACE OF GOD," spontaneous, unmerited, self-directed, and almighty, is the source of the whole scheme of redemption, Ro 11:6 2Ti 1:9. With it are united "the grace of our Lord Jesus Christ," who gave himself for sinners; and that of "the Spirit of grace," by whom alone the grace offered by the Father and purchased by the…
155 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 155 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 60 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τὰ παιδία καὶ οἱ ἐν οἴκωι πάντες. περὶ ὧν ἂν αἱρῆσθε γράφετέ μοι. χάριν σοι ἔχω ἐφʼ αἷς γράφεις ἐπιστολαῖς. ὅταν ἡμῖν γράψῃς ἔνψυχόν τι λαμβάνω· ἐπισκοπεῖται ὑμᾶς
πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω χάριτος πρεπούσης ἐπιτεύξεσθε.
μου δουκὸς ἀνενέγκῃς, αὐτοῦ γάρ ἐστιν τοὺς τὰ τοιαῦτα τολμοῦντας ἐκδικεῖν, καὶ τούτου τυχὼν χάριτά σοι ὁμολογήσω, κύριε. διευτύχει. Αὐρήλιος Σακαῶν ἐπιδέδωκα. Αὐρήλιος Δημήτριος ἔγραψα ὑπὲρ αὐτοῦ ἀγραμμάτου. ὑπατείας
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 occurrences in the New Testament, rendered 12 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 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ἀμήν (i.e., *amēn*) is an indeclinable term derived from Hebrew, meaning 'verily' or 'so be it.' It functions as an adverb in the New Testament, often used to affirm statements or prayers, particularly in the teachings of Jesus. It appears frequently, including in Revelation 3:14, where it describes Christ as 'the faithful and true one.' The repetition of the word in John's Gospel emphasizes certainty.
ἀμήν, Hebr. 1285 1. verbal adj. (fr. [23 to prop; Niph. to be firm), firm, metaph. faithful: ὁ ἀμήν, Rev. iii. 14 (where is added ὁ μάρτυς ὁ πιστὸς K. ἀληθινός). 2. it came to be used as an adverb by which something is asserted or confirmed: a. at the beginning of a discourse, surely, of a truth, truly; so freq. in the discourses of Christ in Mt. Mk. and Lk.: ἀμὴν λέγω ὑμῖν “1 solemnly declare unto you,’ e.g. Mt. v.18; Mk. iii. 28; Lk. iv. 34. The repetition of the word (ἀμὴν ἀμήν), employed by John alone inhis Gospel (twenty-five times), has the force of a superlative, most assuredly: Jn. i. 51 (52); iii. 8. Ὁ. at the close of a sentence; so it is, so be it, may it be fulfilled (γένοιτο, Sept. Num. ν. 22; Deut. xxvii. 15, ete.): Ro.i. 25; ix.5; Gal.i.5; Eph. iii. 21; Phil. iv. 20; 1 Tim.i.17; Heb. xiii. 21; 1 Pet. iv. 11; Rev. i. 6, and often; cf. Jer. xi. 5; xxxv. (xxviii.) 6; 1 K. i.…
Read the full entry →ἀμήν. 49 is ἃ common symbol in the Christian papyri for ἀμήν, 99 being the sum of the numerical equivalents of the letters (1 + 40 + 8 + 50): see e.g. P Oxy VI. 9257 (v/vi A.D.), where a prayer for guidance regarding a certain journey concludes—yévotro, g@, ‘‘so be it; Amen,” and P Iand I. 618 (a Christian amulet—v/vi A.D.) with the editor’s note. In P Oxy VII. 1058 (iv/v A.D.) the word is written out in full, ὃ θ(εδ)ς τῶν παρακειμένων σταυρῶν, βοήθησον τὸν δοῦλόν σου ᾿Απφουᾶν. ἀμήν, “Ὁ God of the crosses that are laid upon us, help thy servant Apphouas. Amen.” (Ed.)
ἀμήν (amēn) — amen.
ἀμήν,
Hebrew adverb verily, of a truth, so be it, [LXX]; at beginning of sentence, [NT]
ἀμήν
amen
of Hebrew origin (543); properly, firm, i.e. (figuratively)
trustworthy; adverbially, surely (often as interjection, so be
it):--amen, verily.
see HEBREW for 0543
ἀμήν
Hebr.
verily, truly, amen, so let it be
ἀμήν amēn 129x
in truth, most certainly; so be it; ὁ ἀμήν, the faithful and true one, Rev. 3:14
ἀμήν for ἁμῆι, dat. fem. of ἁμός ῀ τὶς Hebr. adv. verily, of a truth, so be it, NTest.:— τὸ ἀμήν, certainty, id. NTest.
Hebrew — Hebrewa-men' (in ritual speech and in singing a-men', a'men) ('amen; amen, = "truly," "verily"): Is derived from the reflexive form of a verb meaning "to be firm," or "to prop." It occurs twice as a noun in Isa 65:16, where we have (the King James Version, the Revised Version (British and American)) "God of truth." This rendering implies the pointing 'omen or 'emun i.e. "truth," or "faithfulness," a reading actually suggested by Cheyne and adopted by others. "Amen" is generally used as an adverb of assent or confirmation--fiat, "so let it be." In Jer 28:6 the prophet endorses with it the words of Hananiah. Amen is employed when an individual or the whole nation confirms a covenant or oath recited in their presence (Nu 5:22;
Amen
This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has “the God of truth,” which in Hebrew is “the God of Amen.” It is frequently used by our Saviour to give emphasis to his words, where it is translated “verily.” Sometimes, only, however, in John’s Gospel, it is repeated, “Verily, verily.” It is used as an epithet of the Lord Jesus Christ (Rev. 3:14).
It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num.…
literally "true" and used as a substantive, "that which is true," "truth," (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say "amen" to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen." (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians…
Strictly an adjective, signifying firm, and by a metaphor, faithful. So in Re 3:14, our Lord is called "the Amen, the faithful and true Witness," where the last words explain the preceding appellation. In its adverbial use it means certainly, truly, surely. It is used at the beginning of a sentence by way of emphasis, frequently by our Savior, and is there commonly translated Verily. In John’s gospel alone, it is often used by him in this way double, Verily, verily. At the end of a sentence it is often used, singly or repeated, especially at the end of hymns and prayers; as "Amen and Amen," Ps 41:13 72:19 89:52. The proper signification of it here is, to confirm the words which have preceded, assert the sincerity and invoke the fulfilment of them: so it is, so be it, let it be…
152 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 126 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.
φέρουσι δʼ οἱ μὲν περὶ τὸν στρατηγὸν ἐπίλεκτοι πεζοὶ λόγχην καὶ ἀσπίδα, ἡ δὲ λοιπὴ φάλαγξ ξυστόν τε καὶ θυρεὸν ἐπιμήκη, πρὸς οἷς πρίονα καὶ κόφινον ἄμην τε καὶ πέλεκυν, πρὸς δὲ ἱμάντα καὶ δρέπανον καὶ ἅλυσιν, ἡμερῶν τε τριῶν ἐφόδιον·
εἴ τις ἅγιός ἐστιν, ἐρχέσθω: εἴ τις οὐκ ἔστι, μετανοείτω: μαρὰν ἀθά: ἀμήν.
πλείους καὶ κατέαξεν κράνωι τὴν ἀριστερὰν χεῖρα καὶ ἀπηνέγκατό μου χιτῶνα καὶ ζώνην καὶ ἄμην καὶ ἀξείνην, καὶ ἀπʼ ἐκείνου μέχρι τοῦ νῦν κατακλινὴς ἐγενόμην· καὶ βλάβος μοι οὐκ
ἄρτων ζεύγη δέκα ἐλαίου κοτύλας δύο ὄψου δραχμὰς δύο ἔχω πρὸς ὑπουργίαν τῶν ἔργων ἄμην καὶ δώσω κατʼ ἔτος ξύλων καθάρσεων γόμον ἕνα καὶ μετὰ τὸν χρόνον παραδώσω τὸν
Εὐτύχει χειριστῇ. δὸς ἐμοὶ Νείλῳ φροντιστῇ Εὐτυχιάδος σκαφεῖον α ἄμην α χωροῦντα τῷ κεραμεῖ τῆς Εὐτυχιάδος. δὸς ἄμην καὶ σκαφεῖον τοῦ γραμμ ὑπο. ἔτους
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
Κολασσαεύς (Rec. Κολοσ-),-έως, ὁ,
a Colossian: pl., Col., tit. (and subscr., Rec., Tr.).†
Κολοσσαεύς, and (so L Tr WH) Κολασσαεύς (see the foll. word; in Strabo and in Inserr. Κολοσσηνός), -έως, ὁ, Vulg. Colossensis, Pliny Colossinus; Colossian, a Colossian; in the heading [and the subscription (R Tr)] of the Ep. to the Col.
Κολασσαεύς (Kolossaeus) — Colossae.
Κολασσαεύς (Rec. Κολοσ-), -έως, ὁ
a Colossian: pl., Col., tit. (and subscr., Rec., Tr.).†
(From Abbott-Smith. LSJ has no entry)
Κολοσσαεύς
Kolossaeus
from 2857; a Colossaean, (i.e. inhabitant of Colossae:--Colossian.
see GREEK for 2857
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
γράφω (graphō) primarily means 'to write' and is derived from a sense of scratching or engraving. It encompasses various forms of writing, including inscribing letters, recording information, and expressing content in written form. In the New Testament, it appears in contexts such as recording scripture (e.g., Matthew 4:4) and writing letters (e.g., Acts 23:25). The lexicons do not show significant disagreement on its meanings.
γράφω, [in LXX chiefly for כּתב ];
to scrape, graze (Hom.), and later (Hdt.) to sketch, draw.
to write;
of forming or tracing letters on writing material: Jo 8:[6], Ga 6:11, II Th 3:17;
γράφω ; [impf. ἔγραφον]; fut. γράψω; 1 aor. ἔγραψα; pf. γέγραφα; Pass., [pres. γράφομαι]; pf. γέγραμμαι ; [plpf. 3 pers. sing. ἐγέγραπτο, Rev. xvii. 8 Lchm.]; 2 aor. ἐγράφην ; (prop. to grave, scrape, scratch, engrave ; ef. Germ. graben, eingraben ; γράψεν δὲ οἱ ὀστέον ἄχρις αἰχμή, Hom. Il. 17, 599; σήματα γράψας ἐν πίνακι, ib. 6, 169; hence to draw letters), towrite; 1. with reference to the form of the letters; to delineate (or form) letters on a tablet, parchment, paper, or other material: τῷ 8aκτύλῳ ἔγραφεν eis τὴν γῆν made figures on the ground, Jn. viii. 6 Rec. ; οὕτω γράφω so am I accustomed to form my letters, 2 Thess. iii. 17; πηλίκοις γράμμασι ἔγραψα with how large (and so, ill-formed [?]) letters I have written, Gal. vi. 11; ef. Winer, Riickert, Hilgenfeld ad loe. [for the views of those who regard éyp. as covering the close of the Ep. only, see Bp. Lghtft. and Mey.; cf. W.…
Read the full entry →γράφω. Deissmann (BS, pp. 112 ff. 249 f.) has shown the widespread juristic_use in the papyri of the ‘* biblical” γέγραπται with reference to the regulative and authoritative character
γράφω (graphō) — to write.
γράφω [ᾰ],
future -ψω[Refs 5th c.BC+]aorist ἔγραψα, Epic dialect γράψα [Refs 8th c.BC+]: perfect γέγραφα [Refs 5th c.BC+]:—middle, future γράψομαι [Refs 5th c.BC+]: aorist ἐγραψάμην [Refs 5th c.BC+]:—passive, future γρᾰφήσομαι [Refs 5th c.BC+], etc.: aorist ἐγράφην [ᾰ], [Refs 5th c.BC+]: perfect γέγραμμαι (also in middle sense, see near the end), 3rd.pers. singular ἔγραπται [Refs 3rd c.AD+]; participle ἐγραμμένος or ἠγρ- [Refs 1st c.AD+]: 3rd.pers. plural γεγράφαται [Refs], Doric dialect γεγράβανται [Refs]: pluperfect ἐγέγραπτο [Refs 5th c.BC+]: 3rd.pers. plural ἐγεγράφατο [Refs 8th c.BC+] only in aorist active:—scratch, graze, αἰχμὴ γράψεν οἱ ὀστέον ἄχρις [Refs 8th c.BC+]; γράψας ἐν πίνακι πτυκτῷ θυμοφθόρα πολλά having marked or drawn signs thereon, [Refs]represent by lines, draw, paint, [Refs 5th c.BC+]; γῆς περιόδους γ. draw maps, [Refs 5th…
Read the full entry →γράφω
grapho
a primary verb; to "grave", especially to write; figuratively, to
describe:--describe, write(-ing, -ten).
γράφω
v.
I write
γράφω graphō 191x
to engrave, write, according to the ancient method of writing on plates of metal, waxes tables, etc., Jn. 8:6, 8; to write on parchment, paper, etc., generally, Mt. 27:37, et al.; to write letters to another, Acts 23:25; 2 Cor. 2:9; 13:10, et al.; to describe in writing, Jn. 1:46; Rom. 10:5; to inscribe in a catalogue, etc., Lk. 10:20; Rev. 13:8; 17:8, et al.; to write a law, command, or enact in writing, Read the full entry →
γράφω Orig. sense, to scratch, scrape, graze, αἰχμὴ γράψεν ὀστέον Il.; σήματα γράψας ἐν πίνακι having scratched marks as tokens on a tablet, id. Il.:—then, to represent by lines drawn, to delineate, draw, paint, Hdt., Aesch.; εἰκὼν γεγραμμένη Ar.: also in Mid., ζῷα γράφεσθαι ῀ ζωγραφεῖν, Hdt.
to express by written characters, to write, τι id. Hdt.; γο. τινά to write a person's name, Xen.; γ. ἐπιστολήν, etc., id. Xen.; γρ. τι εἰς διφθέρας Hdt.
to inscribe, like ἐπιγράφω, γρ. εἰς στήλην Eur., Dem.
to write down, γρ. τινὰ αἴτιον to set him down as the cause, Hdt.
to register, enrol, γρ. τινὰ τῶν ἱππευόντων among the cavalry, Xen.; Κρέοντος προστάτου γεγράψομαι, as a dependent of Creon…
205 occurrences in the New Testament, rendered 31 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 192 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 111 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.
ἀποδεῖ γὰρ τὰ μιμήματα τῶν ἀρχετύπων, τὰ δ’ ἀπὸ τῶν μιμημάτων γραφόμενα καὶ πλαττόμενα πολὺ μᾶλλον, ἅτε μακρὰν ἀφεστῶτα τῆς ἀρχῆς·
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ λέγει.
εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ πρᾶξις ἔστω Ἀγαθίνωι καὶ Πατῆτι ἐκ τοῦ δεδανεισμένου Πανᾶτος καὶ
καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ μὴ ποιῇ καθὰ γέγραπται ἀποτεισάτω ἐν τῷ ἐχομένωι μηνὶ παραχρῆμα ἡμιόλιον ἢ τὴν ἐσομένην ἐν τῇ ἀγορᾶι τιμήν,
ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
677 occurrences in the New Testament, rendered 23 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 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
The Greek word Ῥώμη (i.e., Rhome) means 'Rome,' referring to the capital of Italy. It appears in several New Testament passages, including Acts and Romans. The word is derived from a root meaning 'strength,' but the entries focus primarily on its geographical significance.
Ῥώμη, -ης, ἡ
Rome: Ac 18:2 19:21 23:11 28:14, 16, Ro 1:7, 15, II Ti 1:17.†
Ῥώμη (Rhōmē) — Rome.
Ῥώμη, ἡ,
Roma, Rome, first mentioned in Gr. literature by [Refs 4th c.BC+]; deified in Inscrr., θεὰ Ῥώμη [Refs 3rd c.AD+]
Ῥώμη
Rhome
from the base of 4517; strength; Roma, the capital of Italy:--Rome.
see GREEK for 4517
Ῥώμη, ης, ἡ
n.f.
Rome
Ῥώμη Rhōmē 8x
Rome, Acts 18:2; 19:21; 23:11; 28:14, 16; Rom. 1:7, 15; 2 Tim. 1:17*
I. DEVELOPMENT OF THE REPUBLICAN CONSTITUTION
1. Original Roman State
2. The Struggle between Patricians and Plebeians
3. The Senate and Magistrates
4. Underlying Principles
II. EXTENSION OF ROMAN SOVEREIGNTY
III. THE IMPERIAL GOVERNMENT
1. Imperial Authority
2. Three Classes of Citizens
IV. ROMAN RELIGION
1. Deities
2. Religious Decay
V. ROME AND THE JEWS
1. Judea under Roman Procurators and Governors
2. Jewish Proselytism
VI. ROME AND THE CHRISTIANS
1. Introduction of Christianity
2. Tolerance and Proscription
3. Persecution
LITERATURE
Rome (Latin and Italian, Roma; Rhome): The capital of the Roman republic and empire, later the center of Lot Christendom, and since 1871 capital of the kingdom of Italy, is situated mainly on the left bank of the Tiber about 15 miles from the Mediterranean Sea in 41 degrees 53' 54 inches North latitude and 12 degrees 0' 12 inches longitude East of Greenwich.
Rome
The most celebrated city in the world at the time of Christ. It is said to have been founded B.C. 753. When the New Testament was written, Rome was enriched and adorned with the spoils of the world, and contained a population estimated at 1,200,000, of which the half were slaves, and including representatives of nearly every nation then known. It was distinguished for its wealth and luxury and profligacy. The empire of which it was the capital had then reached its greatest prosperity.
On the day of Pentecost there were in Jerusalem “strangers from Rome,” who doubtless carried with them back to Rome tidings of that great day, and were instrumental in founding the church there. Paul was brought to this city a prisoner, where he remained for two years (Acts 28:30, 31) “in his own hired house.” While here, Paul wrote his epistles to…
the famous capital of the ancient world, is situated on the Tiber at a distance of about 15 miles from its mouth. The "seven hills," (Revelation 17:9) which formed the nucleus of the ancient city stand on the left bank. On the opposite side of the river rises the far higher side of the Janiculum. Here from very early times was a fortress with a suburb beneath it extending to the river. Modern Rome lies to the north of the ancient city, covering with its principal portion the plain to the north of the seven hills, once known as the Campus Martius, and on the opposite bank extending over the low ground beneath the Vatican to the north of the ancient Janiculum. Rome is not mentioned in the Bible except in the books of Maccabees and in three books of the New Testament, viz., the Acts, the Epistle to the Romans and the Second Epistle to…
strength; power
14 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
ὁ μὲν οὖν κατὰ τὴν εἰκόνα γεγονὼς καὶ τὴν ἰδέαν νοῦς πνεύματος ἂν λέγοιτο κεκοινωνηκέναι — ῥώμην γὰρ ἔχει ὁ λογισμὸς αὐτοῦ —, ὁ δὲ ἐκ τῆς ὕλης τῆς κούφης καὶ ἐλαφροτέρας αὔρας ὡς ἂν ἀποφορᾶς τινος, ὁποῖαι γίνονται ἀπὸ τῶν ἀρωμάτων·
οὐδʼ αὐτὸς μὲν ἀγνοεῖς, ὅτι φυγεῖν ἡμῖν ἐκ τῶν παρόντων οὔτε κατὰ ῥώμην οὔτε κατʼ ἐπίνοιάν ἐστιν ἀνθρωπίνην, ἀλλʼ εἰ δή τι πάντως σωτήριον στρατῷ τῷ κατὰ τὴν σὴν βούλησιν ἀφέντι τὴν Αἴγυπτον, σόν ἐστιν ἐκπορίζειν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
κα Καινῇ λατομίᾳ ι Φιλοσεράπι νγ Ῥώμῃ α Μάρωνι α … … … … α … κιβαριάτης … ὑδρεύματι … ἀργίᾳ
τηρητὴς κέλλας α ὑδρεύματι ιη Καινῇ λατομίᾳ ιθ Μέσῃ μζ Ῥώμῃ α Μαρωνος
ια Κανώπου … Καινῇ λατομίᾳ … Μέσῃ … Ῥώμῃ … Μάρωνι … Πορφυρίτῃ
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
683 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 667 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 663 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
The Greek word Τυχικός (i.e., *Tychikos*) refers to a person named Tychicus, a companion of Paul. It is derived from a word meaning 'fortunate.' The New Testament mentions Tychicus in Acts 20:4, Ephesians 6:21, Colossians 4:7, 2 Timothy 4:12, and Titus 3:12. There is some variation in spelling noted among lexicons.
Τύχικος, (T, Rec., Τυχικός), -ου, ὁ
Tychicus: Ac 20:4, Eph 6:21, Col 4:7, II Ti 4:12, Tit 3:12.†
Τύχικος [so WH; W. § 6,1 1.] but RGLT Tr Τυχιkos (Lipsius, Gram. Unters. p. 30; [Tdf. Proleg. p. 103; Chandler § 2667), -ov, 6, Tychicus, an Asiatic Christian, friend and companion of the apostle Paul: Acts xx. 4; Eph. vi. 21; Col. iv. 7; 2 Tim.iv. 12; Tit. 111. 12. [See Bp. Lghtft. on Col. 1. ο. ; B. Ὁ. s. v.]
Τύχικος τυφλῆς ῥυμῆς, ““α blind alley,” and similarly 26. X. 12768 (A.D. 249). rupldon, “make blind.’’ For a literal ex. of this verb, which in the NT is used only metaphorically (Jn 124° a/.), see P Lond V. 170884 (A.D. 567?) ἐτυφλώθη δὲ ὁ αὐτὸς ἤτοι τῆς ὁράσεως ὑστερηθείς, and C. and B. ii. p. 386 No. 23215 (time of Caracalla or Alexander Severus) μηδεὶς δ᾽ οὖν πλούτῳ τυφλωθεὶς [Kod]pa ppovelrw. The subst. τύφλωσις occurs in Diog. Oenoand. p. 639.
Τυχικός
Tuchikos
from a derivative of 5177; fortuitous, i.e. fortunate; Tychicus, a
Christian:--Tychicus.
see GREEK for 5177
Τυχικός, ου, ὁ
n.m.
Tychicus
Τυχικός Tychikos 5x
Tychicus, pr. name, a friend or companion of Paul, Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12; Tit. 3:12; Eph. subscr.; Col. subscr.*
tik'-i-kus (Tuchikos, lit. "chance"): Mentioned 5 times in the New Testament (Ac 20:4; Eph 6:21; Col 4:7; 2Ti 4:12; Tit 3:12); an Asiatic Christian, a friend and companion of the apostle Paul.
(1) In the first of these passages his name occurs as one of a company of the friends of Paul. The apostle, at the close of his 3rd missionary journey, was returning from Greece through Macedonia into Asia, with a view to go to Jerusalem. This journey proved to be the last which he made, before his apprehension and imprisonment. It was felt, both by himself and by his friends, that this journey was a specially important one. He was on…
Tychicus
Chance, an Asiatic Christian, a “faithful minister in the Lord” (Eph. 6:21, 22), who, with Trophimus, accompanied Paul on a part of his journey from Macedonia to Jerusalem (Acts 20:4). He is alluded to also in Col. 4:7, Titus 3:12, and 2 Tim. 4:12 as having been with Paul at Rome, whence he sent him to Ephesus, probably for the purpose of building up and encouraging the church there.
(fateful) and Troph’imus (nutritious), companions of St. Paul on some of his journeys, are mentioned as natives of Asia. (Acts 20:4; 21:29; 2 Timothy 4:20) (A.D. 54-64.) There is much probability in the conjecture that Tychicus and Trophimus were the two brethren who were associated with Titus. (2 Corinthians 8:16-24) in conducting the business of the collection for the poor Christians in Judea.
A disciple employed by the apostle Paul to carry his letters to several churches. He was of the province of Asia, and accompanied Paul in his journey from Corinth to Jerusalem, Ac 20:4. He carried the epistle to the Colossians, that to the Ephesians, and the first to Timothy. The apostle calls him the Lord, and his companion in the service of God, Eph 6:21,22 Col 4:7,8 2Ti 4:12, and had intentions of sending him into Crete, in the absence of Titus, Tit 3:12.
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 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
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
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 Ὀνήσιμος (Onēsimos) means 'profitable' or 'useful' and is a proper name, notably associated with a Christian figure mentioned in Colossians and Philemon. It derives from the adjective ὀνήσιμος, which conveys the idea of being beneficial. The name was common among slaves, reflecting its practical connotation.
Ὀνήσιμος, -ου, ὁ
(i.e. profitable, < ὄνησις, profit),
Onesimus: Col 4:9, Phm 10 (a common name among slaves; v. MM, iii, xviii).†
᾿Ονήσιμος. This proper name (Col 45, Philem?°) from the adj. ὀνήσιμος, ‘‘useful,’’ may be illustrated from P Grenf II. 3817 (B.C. 81) ἢ λογεύσι (1. -σει) Kal ἀνανκάσι (1. -σει) pe ᾽Ὄνησιμωι (1. ᾿Ονήσιμος) ἀγοράστα]ι κριθῆς κτὰλ., P Gen I. 47° (beg. ili/A.D.) 6] τοῦ τόπου μου ἀμφο[δάρ]χης ᾿Ονήσιμος ἀνεγράψατό με ἐπὶ κώμη[5] ᾿Αργεάδος, and from the inscrr. Magn 242 τόπος ᾿Ον[η]σίμου, 75. 300 4 σόρος (“ grave ”) ᾽Ονησίμου τοῦ Tlavoipaxov. Thieme (p. 40) notes that the name is specially common in the case of slaves, though not confined to them, as is shown by the mention of a ypappateds M. ᾿Ονήσιμος on a coin of Caracalla’s time: cf. also ᾿᾽Ονησίμη in Sy// 865°, a woman whom a manumitted slave is to serve till her death. Dittenberger’s Index (p. 89) shows other exx.: see also Lightfoot Co/.? p. 310, Zahn Introd. i. p. 458, and Hatch in 78. xxvii. (1908), p.…
Read the full entry →Ὀνήσιμος (Onēsimos) — Onesimus.
ὀνήσῐ-μος, ον,
useful, profitable, beneficial, [Refs 5th c.BC+]; aiding, succouring, ἔγχος [Refs]. adverb -μως[Refs 5th c.BC+]
Ὀνήσιμος
Onesimos
from 3685; profitable; Onesimus, a Christian:--Onesimus.
see GREEK for 3685
Ὀνήσιμος, ου, ὁ
n.m.
Onesimus
Ὀνήσιμος Onēsimos 2x
Onesimus, pr. name, Col. 4:9; Phlm. 10*
o-nes'-i-mus (Onesimos, literally, "profitable," "helpful" (Col 4:9; Phm 1:10)):
1. With Paul in Rome:
Onesimus was a slave (Phm 1:16) belonging to Philemon who was a wealthy citizen of Colosse, and a prominent member of the church there. Onesimus was still a heathen when he defrauded his master and ran off from Colosse. He found his way to Rome, where evil men tended to flock as to a common center, as Tacitus tells us they did at that period. In Rome he came into contact with Paul, who was then in his own hired house, in military custody.
What brought him into contact with Paul we do not know. It may have been hunger; it may have been the pangs of conscience. He could not forget that his master's house in Colosse was the place…
Onesimus
Useful, a slave who, after robbing his master Philemon (q.v.) at Colosse, fled to Rome, where he was converted by the apostle Paul, who sent him back to his master with the epistle which bears his name. In it he beseeches Philemon to receive his slave as a “faithful and beloved brother.” Paul offers to pay to Philemon anything his slave had taken, and to bear the wrong he had done him. He was accompanied on his return by Tychicus, the bearer of the Epistle to the Colossians (Philemon 1:16, 18).
The story of this fugitive Colossian slave is a remarkable evidence of the freedom of access to the prisoner which was granted to all, and “a beautiful illustration both of the character of St. Paul and the transfiguring power and righteous principles of the gospel.”
(profitable, useful), the name of the servant or slave in whose behalf Paul wrote the Epistle to Philemon. He was a native, or certainly an inhabitant, of Colosse. (Colossians 4:9) (A.D. 58.) He fled from his master end escaped to Rome, where he was led to embrace the gospel through Paul’s instrumentality. After his conversion the most happy and friendly relations sprung up between the teacher and disciple. Whether Paul desired his presence as a personal attendant or as a minister of the gospel is not certain from verse 13 of the epistle.
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
ἐπεὶ οὖν τὴν πολυπλήθειαν ὑμῶν ἐν ὀνόματι θεοῦ ἀπείληφα ἐν Ὀνησίμῳ, τῷ ἐν ἀγάπῃ ἀδιηγήτῳ, ὑμῶν δὲ ἐπισκόπῳ, ὄν εὔχομαι κατὰ Ἰησοῦν Χριστὸν ὑμᾶς ἀγαπᾶν καὶ πάντας ὑμᾶς αὐτῷ ἐν ὁμοιότητι εἶναι.
καὶ πάππου ἀναγραφομένου μου ἐπὶ τῆς μητροπόλεως, κατʼ ἐπήρειαν ὁ τοῦ τόπου μου ἀμφοδάρχης Ὀνήσιμος ἀνεγράψατό με ἐπὶ κώμης Ἀργεάδος· οὗ χάριν ἐπὶ σὲ κατέφυγον τὸν πάντων βοηθόν, καὶ
αν ὡς προγέγραπται. ἐὰν δὲ μὴ … … ὑπογραφεῖς τοῦ μὲν ὁμολογοῦντος Ὀνησίμος … … ω … … ς τῶν ἀπὸ Διονυσιάδος Θεμίστου μερίδος ὡς ἐτῶν
τῶν ὑποκειμένων … ὧν μετρημάτων ἔτους ι μηνὸς Σεβαστοῦ λ α, κ ιβ. … Ὀνήσιμος Ἀνδρονίκου κατοίκων σλ δ, κ δ, γίνονται πυροῦ δ δ, ναυβίου υ. αἴτει προσδιαγραφόμενα.