Ephesians 2:1 — Word Study
N1904Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
BSAAndkai yousu beingeimi▸ [spiritually] deadnekros [lifeless, unable to please God] in theho trespassesparaptōma [unintentional errors, sins] andkai in theho sinshamartia [missing the mark, falling short of God's standards] of you,
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| ὄντας | being | Verb, present, active |
| νεκροὺς | dead | Adjective, accusative, plural |
| τοῖς | in the | Article, dative, plural |
| παραπτώμασιν | trespasses | Noun, dative, plural |
| καὶ | and | Conjunction |
| ταῖς | in the | Article, dative, plural |
| ἁμαρτίαις | sins | Noun, dative, plural |
| ὑμῶν, | of you, |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And you were dead in your trespasses and sins, |
| KJV | And you hath he quickened, who were dead in trespasses and sins; |
| ASV | And you did he make alive, when ye were dead through your trespasses and sins, |
| YLT | Also you — being dead in the trespasses and the sins, |
| WEB | You were made alive when you were dead in transgressions and sins, |
| BBE | And to you did he give life, when you were dead through your wrongdoing and sins, |
Where they part company is ὄντας — see How Translations Differ.
The sentence is straightforward, with a main clause that establishes the condition of the believers.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbεἰμί
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 — Ephesians 2:1
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 — The State of Believers Before Salvationgenerated
Ephesians 2:1 states that believers were once dead in their transgressions and sins. This emphasizes the drastic change that occurs through faith in Christ. Paul contrasts the former state of spiritual death with the new life believers receive through God's grace, as elaborated in the following verses. The context highlights the mercy and love of God, which brings about transformation from death to life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ephesians 2:5–6 | made us alive with Christ even when we were dead in our trespasses. It is by grace you have been saved! |
| 2 | Ephesians 1:19–20 | and the surpassing greatness of His power to us who believe. These are in accordance with the working of His mighty strength, |
| 3 | John 5:25 | Truly, truly, I tell you, the hour is coming and has now come when the dead will hear the voice of the Son of God, and those who hear will live. |
| 4 | John 10:10 | The thief comes only to steal and kill and destroy. I have come that they may have life, and have it in all its fullness. |
| 5 | John 11:25–26 | Jesus said to her, “I am the resurrection and the life. Whoever believes in Me will live, even though he dies. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — νεκρός, nekrosgenerated
The word νεκρός (nekros) means 'dead' and can refer to both physical death and spiritual death. Here, it indicates a state of being lifeless in relation to God due to sin.
This adjective describes the condition of being spiritually unable to respond to God, emphasizing the need for divine intervention to bring life. The use of the accusative plural form indicates that Paul is speaking about a collective state affecting all believers before their salvation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates this verse as 'And you were dead in your trespasses and sins,' which is echoed in the KJV and ASV. These versions maintain a similar structure and meaning.
However, the YLT states 'Also you — being dead in the trespasses and the sins,' while the WEB uses 'You were made alive when you were dead in transgressions and sins.' This introduces a slight variation in focus, with the YLT emphasizing the state of being and the WEB highlighting the transition to life.
Sentence Structuregenerated
The main clause is governed by the verb ὄντας, being, which links the subject ὑμᾶς (you) to the predicate νεκροὺς (dead). The structure emphasizes the state of the believers before their transformation.
Following this, the sentence includes two noun phrases: παραπτώμασιν (trespasses) and ἁμαρτίαις (sins), which detail the specific causes of their spiritual death.
Septuagint Backgroundgenerated
νεκρός appears in the Septuagint, where it translates the Hebrew word for 'dead' (מוּת, muth). This connection emphasizes the concept of death in both physical and spiritual contexts.
The term παράπτωμα corresponds to the Hebrew word for 'transgression' and indicates a misstep or error, which is a common theme in discussions of sin and its consequences in the Old Testament.
In plain words — the whole versegenerated
Ephesians 2:1 explains that believers were once spiritually dead because of their sins and wrongdoings. This verse highlights the transformation that occurs when one comes to faith in Christ.
Frequently Asked Questionsgenerated
It means that before coming to faith in Christ, individuals are spiritually lifeless and unable to please God due to their wrongdoing.
The term 'trespasses' refers to unintentional errors or misdeeds, indicating that sin can be both deliberate and accidental.
This verse sets the stage for understanding God's mercy and grace, which brings believers from a state of spiritual death to life in Christ, as elaborated in Ephesians 2:4-5.
It emphasizes the complete inability of individuals to save themselves and highlights the necessity of divine intervention for salvation.
Reflection Questionsgenerated
- In what ways have I experienced spiritual death before knowing Christ?
- How can I share the message of transformation from death to life with others?
- What does it mean for me to be made alive in Christ?
- How can I better understand the concept of sin and its effects in my life?
The early church on this verse — how the Fathers read it
Early church writers reflect on Ephesians 2:1 to discuss the nature of spiritual death and the transformation through Christ. Their insights provide depth to Paul's teaching.
I suppose, forsooth, we find Him, when he speaks of such as "were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air,Early Church Fathers on Ephesians 2 →
Death is understood in two ways. The first is the familiar definition—when the soul is separated from the body at the end of life.Early Church Fathers on Ephesians 2 →
[The Greeks] speak of trespass as the first step toward sin. It is when a secret thought steals in, and, though we offer a measure of collusion, it does not yet drive us on to ruin.… But sin is something else.Early Church Fathers on Ephesians 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ephesians 2:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd you hath he quickened,.... The design of the apostle in this and some following verses, is to show the exceeding sinfulness of sin, and to set forth the sad estate and condition of man by nature,
Read John Gill on Ephesians 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd you hath he quickened, who were dead in trespasses and sins; And you - you also, among those who have experienced His mighty power in enabling them to believe (Ephesians 1:19-23). Hath he quickened.
Read Robert Jamieson on Ephesians 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 2 Paul setteth before the Ephesians their former corrupt heathen state, and God’ s rich mercy in their deliverance. We are saved by grace, not of works, yet so as to be created in Christ unto good works. They who were once strangers, and far from God, are now brought near by Christ’ s blood; who having abolished the ritual law, the ground of distinction between Jew and Gentile, hath united both in one body, and gained them equal access to the Father. So that the Gentiles are henceforth equally privileged with the Jews, and together with them constitute a holy temple for the habitation of God’ s Spirit. And you hath he quickened; his verb quickened is not in the Greek, but the defect…
Read Matthew Poole on Ephesians 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 And you hath he quickened, who were dead in trespasses and sins; Ver. 1. Who were dead] Natural men are living carcases, walking sepulchres of themselves. In most families it is, as once it was in Egypt, Exodus 12:30, no house wherein there is not one, nay, many dead corpses. Howbeit, the natural man, though he be theologically dead, yet is ethically alive, being to be wrought upon by arguments; hence, Hosea 11:4; "I drew them by the cords of a man," that is, by reason and motives of love, befitting the nature of a man. So the Spirit and Word work upon us still as men by rational motives, setting before us life and good, death and evil.
Read John Trapp on Ephesians 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) And you hath he quickened.—And you also. St. Paul here begins the particular application to the Ephesians, which is the main subject of this chapter, broken off in Ephesians 2:3-10, and resumed in Ephesians 2:11. The words “hath He quickened” (or, properly, did He quicken) are supplied here from Ephesians 2:5—rightly, as expressing the true sense and tending to greater clearness, but perhaps not necessarily. Trespasses and sins.—These two words, more often used separately, are here brought together, to form a climax. The word rendered “trespass” signifies a “swerving aside and falling”; the word rendered “sins” is generally used by St. Paul in the singular to denote “sin” in the…
Read Charles John Ellicott on Ephesians 2 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER II. The character of the Ephesians previously to their conversion to Christianity, 1-3. By what virtue they were changed, and for what purpose, 4-7. They were saved by faith, 8, 9. And created unto good works, 10. The apostle enters into the particulars of their former miserable state, 11, 12. And those of their present happy state, 13. Christ has broken down the middle wall of partition between the Jews and Gentiles, and proclaims reconciliation to both, 14-17. The glorious privileges of genuine believers, 18-22. NOTES ON CHAP. II. Verse 1. And you hath he quickened] This chapter should not have been separated from the preceding, with which it is most intimately connected. As…
Read AdamClarke on Ephesians 2 →CambridgeThe Cambridge Bible for Schools and CollegesChapter Ephesians 2:1-10. Regeneration of the Ephesians, an Instance of Gratuitous Salvation1. And you hath he quickened] The construction is broken, and the gap is filled by the inserted verb, inferred from Ephesians 2:5 below, where however “we” has taken the place of “you.” Better, perhaps, did He quicken (as R. V.); the Gr. verb in Ephesians 2:5 being the aorist. Ideally, in their slain and risen Lord’s triumph, actually, in their spiritual regeneration, “believing on His name,” they had definitely received “eternal life.”—The English reader will remember that in the A. V. “to quicken” means seldom if ever to excite what already lives, but to bring from death to life.Observe here the…
Read Cambridge on Ephesians 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd you hath he quickened - The words “hath he quickened,” or “made to live,” are supplied, but not improperly, by our translators.
Read Albert Barnes on Ephesians 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And you were dead in your trespasses and sins,
You were made alive when you were dead in transgressions and sins,
And you were dead in your trespasses and sins,
And although you were dead in your transgressions and sins,
Tyndale line
And you hath he quickened, who were dead in trespasses and sins;
And you did he make alive, when ye were dead through your trespasses and sins,
And you did he quicken, when ye were dead through your trespasses and sins,
And you hath he revived , who were dead in trespasses and sins;
And you hath he quickened, that were dead in trespasses and sinnes,
Strictly literal
and you, being dead in your offences and sins —
Also you — being dead in the trespasses and the sins,
Also you—being dead in trespasses and sins,
And as for you, you were dead in your trespasses and sins.
From the Latin
And you, when you were dead in your offences, and sins,
Simplified
At one time you were dead in your sins and evil actions,
And to you did he give life, when you were dead through your wrongdoing and sins,
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.
Et vos, cum essetis mortui delictis et peccatis vestris,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܦ ܠܟܘܢ ܕܡܝܬܝܢ ܗܘܝܬܘܢ ܒܚܛܗܝܟܘܢ ܘܒܣܟܠܘܬܟܘܢ
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.
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
The standard critical text of the New Testament.
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
The previous edition, still widely cited.
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
The Society of Biblical Literature edition, freely licensed.
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
The edition that turned scholarship toward the earliest manuscripts.
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
An independent critical text built from the oldest witnesses then known.
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
A recent critical edition following documentary evidence closely.
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις —
The reading of the majority of surviving manuscripts.
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις —
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 |
|---|---|---|
| ὑμῶν, of you, | NA28, NA27, Tyn, SBL, WH, Treg | TR, 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 Ephesians 2:1
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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
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-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative 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 .
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAP-APM — Verb · present · active · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-PAP-APM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Plural Gender: Masculine
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
νεκρός is an adjective meaning 'dead,' derived from a root associated with corpses. It describes both literal death and metaphorical states, such as spiritual death or being inactive. In the New Testament, it appears in various contexts, including references to the dead (e.g., Mt 11:5) and spiritual conditions (e.g., Ro 6:13). The word can also function as a noun, referring to the dead as a group.
νεκρός, -d, -dv, (akin to the Lat. neco, nex [fr. ἃ r. signifying ‘to disappear’ ete.; cf. Curtius § 93; Fick i. p. , 123; Vanitek p. 422 sq.]), Sept. chiefly for n>; dead, » i.e. 1. prop. a. one that has breathed his last, lifeless: Mt. xxviii. 4; Mk. ix. 26; Lk. vii. 15; Acts v. 10; xx. 9; xxviii. 6; Heb. xi. 35; Rev.i. 17; ἐπὶ νεκροῖς, if men are dead (where death has occurred [see ἐπί, B. 2 ἃ. €. p. 233
νεκρός (nekros) — dead.
νεκρός, ὁ
(of a woman, [Refs 4th c.BC+], corpse, [Refs 8th c.BC+]: as substantive, in early writers always of mankind, νεκροὺς συλήσετε τεθνηῶτας [Refs 8th c.BC+]: frequently of those killed in battle, τοὺς ν. ὑποσπόνδους ἀνείλοντο [Refs 5th c.BC+]; later, of a fish, ν. ἰχθύος [Refs 1st c.AD+]
2. dying person, μυχθισμὸς νεκρῶν [Refs 5th c.BC+]
3. metaphorically, ὁ υἱός μου ν. ἦν καὶ ἀνέζησε [NT]
4. in plural, the dead, as dwellers in the nether world, κλυτὰ ἔθνεα νεκρῶν [NT+8th c.BC+]
II. as adjective νεκρός, ά, όν, dead, first in [Refs 5th c.BC+]; ν. σώματα Mitteis [Refs 5th c.BC+] (but also τὰ τῶν ν. σώματα [Refs 5th c.BC+]: comparative -ότερος[Refs 1st c.AD+]
νεκρός
nekros
from an apparently primary nekus (a corpse); dead (literally or
figuratively; also as noun):--dead.
νεκρός, ά, όν
Adj
dead, a corpse
νεκρός nekros 128x
dead, without life, Mt. 11:5; 22:31; met. νεκρός τινι, dead to a thing, no longer devoted to, or under the influence of a thing, Rom. 6:11; dead in respect of fruitlessness, Jas. 2:17, 20, 26; morally or spiritually dead, Rom. 6:13; Eph. 5:14; dead in alienation from God, Eph. 2:1, 5; Col. 2:13; subject to death, mortal, Rom. 8:10; causing death and misery, fatal, having a destructive power, Read the full entry →
νεκρός νεκρός, οῦ, ὁ, = νέκυς a dead body, corpse, Hom., etc.: —in pl. the dead, as dwellers in the nether world, Od.; τοὺς ἑαυτῶν ν. their own dead, of those killed in battle, Thuc.
as adj., νεκρός, ή, όν, dead, Pind.:— comp. -ότερος Anth.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";
132 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 128 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 34 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„Ζῶμεν τὸν ἐκείνων θάνατον, τεθνήκαμεν δὲ τὸν ἐκείνων βίον," ὡς νῦν μέν, ὅτε ζῶμεν, τεθνηκυίας τῆς ψυχῆς καὶ ὡς ἂν ἐν σήματι τῷ σώματι ἐντετυμβευμένης, εἰ δὲ ἀποθάνοιμεν, τῆς ψυχῆς ζώσης τὸν ἴδιον βίον καὶ ἀπηλλαγμένης κακοῦ καὶ νεκροῦ συνδέτου τοῦ…
ἔνθεν ὁ Κάις παροξυνθεὶς ἐπὶ τῷ προτετιμῆσθαι τὸν Ἄβελον ὑπὸ τοῦ θεοῦ κτείνει τὸν ἀδελφὸν καὶ τὸν νεκρὸν αὐτοῦ ποιήσας ἀφανῆ λήσειν ὑπέλαβεν.
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
εἰς τὰ παρατυχόντα μέρη τοῦ σώματος ἐγκύῳ οὔσῃ ὥστε παρʼ αὐτῇ ἐκτέτρωται τὸ βρέφος νεκρὸν ὥστε αὐτὴν κατακλινῆ εἶναι καὶ κινδυνεύειν τοῦ ζῆν. διὸ ἀξιῶ γράψαι τοῖς τῆς Ὠξυρύνχων
τετελευτηκέναι καὶ ἤδη εὐτυχῆσθαιτῷ Φαῶφι τῆι ἐνάτηι ἀπʼ ὠμοτοκετοῦ· ἔτεκεν γὰρ ὀκτὼ μηνῶν παιδίον νεκρὸν καὶ τέσσαρας ἡμέρας ἐπέζωσε καὶ μετὰ ταῦτα τετελεύτηκεν καὶ περιεστάλη ὑφʼ ἡμῶν καὶ τοῦ
δυνασθῶ ἀναπλεῦσαι βουλεύομαι αὐτὴν ὥδε θάψαι πρόσδεξαι αὐτὴν ἐν τῷ ἄρτι ἐρχομένῳ πλοίῳ τῶν νεκρῶν πέμψον μοι ταχύτερον ἵνα ἰσχύσω ἀναβῆναι μετὰ τὴν ἑορτήν. ταῦτα λέγει Ἀφροδισία τῷ πατρὶ
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-DPN — Article · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
T-DPN Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Neuter
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
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 παράπτωμα (i.e., *paraptoma*) is derived from the verb παραπίπτω and generally refers to a false step, transgression, or misdeed. It encompasses both unintentional errors and willful sins, appearing in various New Testament contexts such as Matthew and Romans. The lexicons suggest it is synonymous with ἁμαρτία (i.e., *hamartia*), but they note subtle differences in usage.
παράβασις, παράπτωμα, ἀγνόημα, ἥττημα. A MOURNFULLY numerous group of words, and one which it would be only too easy to make larger still. Nor is it hard to see why. For sin, which we may define in the 240 SYNONYMS OF THE NEW TESTAMENT. ϑιυχνι. language of Augustine, as ‘ factum vel dictuin yel concuvitum aliquid contra eternam legem’ (Con. Faust. xxii. 27; cf. the Stoic definition, ἁμάρτημα, νόμου ἀπαγόρευμα, Plutarch, De Rep. Stoic. 11); or again, ‘ voluntas admittendi vel retinendi quod justitia vetat, et unde liberum est abstinere’ (Con. Jul. i. 47), may be regarded under an infinite number of aspects, and in all languages has been so regarded; and as the diagnosis of it belongs most of all to the Scriptures, nowhere else are we likely to find it contemplated on so many sides, set forth under such various images. It may be regarded as the missing of a mark or aim; it is then ἁμαρτία…
Read the full entry →παρά-πτωμα, -τος, τό, (παραπίπτω, q-V-); 1. prop. a fall beside or near something ; but nowhere found in this sense. 2. trop. a lapse or deviation from truth and uprightness; a sin, misdeed, [R. V. trespass, ‘ differing from ἁμάρτημα (q. v.) in figure not in force’ (Fritzsche) ; cf. Trench § Ixvi.]: Mt. vi. 14,[15*G T om. WH br.], 15°; xviii. 35 Rec.; Mk. xi. 25,26 RGL; Ro. iv. 25; v. 15-18, 20; xi. 11sq.; 2Co. v.19; Gal. vi. 1; Eph. i. 7; ii. 1,5; Col. ii. 13; Jas. v. 16 (where LT Tr WH ἁμαρτίας). (Polyb. 9, 10,6; Sap. iii. 13; x. 1; Sept. several times for Syn, oy, pws, ete.; of literary faults, Longin. 36, 2.)
παράπτωμα. In the royal ordinance P Tebt I. 5% (B.c. 118) it is laid down that the measures used by revenue officers shall be tested, and that they must not exceed the government measure by more than the two [ . .] allowed for errors, τῶν εἰς τὰ παραπτώματα ἐ[π]ικεχωρημένῳϊν.. B: the editors suggest two hundredths of a χοῖνιξ. A “slip” or “lapse” rather than a wilful ‘‘sin” is: the connotation Part VI.
παράπτωμα (paraptōma) — trespass.
παρά-πτωμα, ατος, τό,
false step, slip, blunder, [Refs 2nd c.BC+]
2. defeat, [Refs 1st c.BC+]
3. transgression, trespass, [LXX+NT]
4. error in amount of payments, [Refs 2nd c.BC+]
παράπτωμα
paraptoma
from 3895; a side-slip (lapse or deviation), i.e. (unintentional)
error or (wilful) transgression:--fall, fault, offence, sin, trespass.
see GREEK for 3895
παράπτωμα, ατος, τό
n.n.
a falling away, sin
παράπτωμα paraptōma 19x
pr. a stumbling aside, a false step; in NT a trespass, fault, offence, transgression, Mt. 6:14, 15; Mk. 11:25, 26; Rom. 4:25; a fall in faith, Rom. 11:11, 12
παράπτωμα παρά-πτωμα, ατος, τό, παραπίπτω a false step, a transgression, trespass, NTest.
Noun-DPN — Noun · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
N-DPN Part of Speech: Noun Case: Dative Number: Plural Gender: Neuter
22 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 19 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 11 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλὰ γὰρ δέος ἐστὶν ἀναβαίνειν πρὸς τὴν τοῦ ὄντος θέαν ψυχῇ δι’ ἑαυτῆς ἀγνοούσῃ τὴν ὁδόν, ὑπὸ ἀμαθίας ἅμα καὶ τόλμης ἐπαρθείσῃ — μεγάλα δὲ τὰ ἐξ ἀνεπιστημοσύνης καὶ πολλοῦ θράσους παραπτώματα —·
οὐ λήμψῃ πρόσωπον ἐλέγξαι τινὰ ἐπὶ παραπτώματι.
ἐπὶ τοῖς παραπτώμασιν τῶν πλησίον ἐπενθεῖτε: τὰ ὑστερήματα αὐτῶν ἴδια ἐκρίνετε.
Φαμενώθ, καὶ ὅτε δὲ ἐξέβην ἄπηλθα εἰς τὸ … ς, καὶ νῦν βέβηκέ μοι παράπτωμα διαβολικόν. πᾶν οὖν ποίησον, ἀγαπητὲ γνησιώτατε καὶ ἀξιώτατε παρὰ κυρίῳ θεῷ, μετὰ σπουδῆς φιλοξενίας
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The 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-DPF — Article · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
T-DPF Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Feminine
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
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 ἁμαρτία (i.e., *hamartia*) primarily means 'sin' or 'failure to hit the mark.' It encompasses ethical wrongdoing and is used in the New Testament to describe both individual acts of sin and the overarching principle of sin as a dominating force in human life. Various lexicons note its use in contexts such as guilt and the nature of sin, with references in Romans and John highlighting its significance in Christian theology.
παράβασις, παράπτωμα, ἀγνόημα, ἥττημα. A MOURNFULLY numerous group of words, and one which it would be only too easy to make larger still. Nor is it hard to see why. For sin, which we may define in the 240 SYNONYMS OF THE NEW TESTAMENT. ϑιυχνι. language of Augustine, as ‘ factum vel dictuin yel concuvitum aliquid contra eternam legem’ (Con. Faust. xxii. 27; cf. the Stoic definition, ἁμάρτημα, νόμου ἀπαγόρευμα, Plutarch, De Rep. Stoic. 11); or again, ‘ voluntas admittendi vel retinendi quod justitia vetat, et unde liberum est abstinere’ (Con. Jul. i. 47), may be regarded under an infinite number of aspects, and in all languages has been so regarded; and as the diagnosis of it belongs most of all to the Scriptures, nowhere else are we likely to find it contemplated on so many sides, set forth under such various images. It may be regarded as the missing of a mark or aim; it is then ἁμαρτία…
Read the full entry →ἁμαρτία, -ας, ἡ
(< ἁμαρτάνω, q.v.),
[in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc.;]
prop. a missing the mark; in cl. (v. reff. to CR in MM, VGT, s.v.);
guilt, sin (Plat., Arist., al.);
more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense;
ἁμαρτία, -as, 9, (fr. 2 aor. ἁμαρτεῖν, as ἀποτυχία fr. ἀποτυχεῖν), a failing to hit the mark (see ἁμαρτάνω). In Grk. writ. (fr. Aeschyl. and Thue. down). 1st, an error of the understanding (cf. Ackermann, Das Christl. im Plato, p. 59 Anm. 3 [Eng. trans. (S. R. Asbury, 1861) Ρ. ὅΤ η. 997). 2d, a bad action, evil deed. In the N. T. always in an ethical sense, and 1. equiv. to τὸ ἁμαρravew α sinning, whether it occurs by omission or commission, in thought and feeling or in speech and actior (cf. Cie. de fin. 3, 9): Ro. v. 12 sq. 20; ὑφ᾽ ἁμαρτίαν εἶναι held down in sin, Ro. iii. 9; ἐπιμένειν τῇ ἁμαρτίᾳ, Ro. Vi. 1; ἀποθνήσκειν τῇ dp. and ζῆν ἐν αὐτῇ, Ro. vi. 2; τὴν dp. γινώσκειν, Ro. vii. 7; 2 Co. v. 21; νεκρὸς τῇ dp. Ro. vi. 11; περὶ ἁμαρτίας to break the power of sin, Ro. viii. 3 [cf. Mey.]; σῶμα τῆς ἅμ. the body as the instrument of sin, Ro. vi. 6; ἀπάτη τῆς ἅμ. the craft by which sin is…
Read the full entry →ἁμαρτία. In an inscription of Cyzicus territory (JAS xxvii. (1907) p- 63), which F. ΝΥ. Hasluck supposes to belong to iii/B.c., we find ἁμαρτίαν μετανόει, and the word is also found in the interesting Sy// 633 151 (ii/a.p.) which illustrates so many NT words, ὃς ἂν [sic /eg.] δὲ πολυπραγμονήσῃ τὰ τοῦ θεοῦ ἢ περιεργάσηται, ἁμαρτίαν ὀφιλέτω Μηνὶ Τυράννωι, ἣν οὐ μὴ δύνηται ἐξειλάσασθαι. See also P Lips I. 119 vecfo® (A.D. 274) - - - τ]ῶν ἁμαρτιῶ[ν] τὰς πονηρίας συνεχῶς ἀ]νορθουμένων, P Oxy VIII. 1110}} (A.p. 254) αὐτὸς ὑπέσχετο ἀντὶ τῆς ἁμα]ρτίας, ἀγνοίας πρίόϊφασιν ὑποτειμησάμενος, ὑποστήσεσθαι τὸ [με]τὰ τοῦτο τὰς λειτουργίας. On the Greek conception of ἁμαρτία see CX XXV. pp. 195-7, and xxiv. pp. 88…
Read the full entry →ἁμαρτία (hamartia) — sin.
ἁμαρτ-ία, ἡ,
a failure, fault, τῶνδ᾽ ἁ. δόμων[Refs 5th c.BC+]; ἁ. δόξης error of judgement, [Refs 5th c.BC+]
2. in Philos. and Religion, guilt, sin, [NT+5th c.BC+]
ἁμαρτία
hamartia
from 264; a sin (properly abstract):--offence, sin(-ful).
see GREEK for 264
ἁμαρτία, ας, ἡ
n.f.
a sin
ἁμαρτία ἁμαρτάνω a failure, fault, sin, Aesch., etc.; ἁμ. τινός a fault committed by one, id. Aesch.; ἁμ. δόξης fault of judgment, Thuc.
generally, guilt, sin, Plat., Arist., NTest.
Noun-DPF — Noun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
N-DPF Part of Speech: Noun Case: Dative Number: Plural Gender: Feminine
174 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 173 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 294 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.
„ποιήσωμεν ἄνθρωπον“, ἵνα αἱ μὲν τοῦ ἀνθρώπου κατορθώσεις ἐπ’ αὐτὸν ἀναφέρωνται μόνον, ἐπ’ ἄλλους δὲ αἱ ἁμαρτίαι.
Ἄδαμος δὲ παρῃτεῖτο τῆς ἁμαρτίας αὑτὸν καὶ παρεκάλει τὸν θεὸν μὴ χαλεπαίνειν αὐτῷ τὴν γυναῖκα τοῦ γεγονότος αἰτιώμενος καὶ λέγων ὑπʼ αὐτῆς ἐξαπατηθεὶς ἁμαρτεῖν, ἡ δʼ αὖ κατηγόρει τοῦ ὄφεως.
ἔτι δὲ καὶ τοῦτο ἐρωτῶ ὑμᾶς ὡς εἶς ἐξ ὑμῶν ὤν, ἰδίως δὲ καὶ πάντας ἀγαπῶν ὑπὲρ τὴν ψυχήν μου, προσέχειν νῦν ἑαυτοῖς καὶ μὴ ὁμοιοῦσθαί τισιν ἐπισωρεύοντας ταῖς ἁμαρτίαις ὑμῶν λέγοντας, ὅτι ἡ διαθήκη ἐκείνων καὶ ἡμῶν.
καὶ διὰ τὰ νει … … σθαι μηδ … … μάλιστα ἂν πειθαρχ … ἁμαρτίαν … εἶναι συνον
η … υ … προφάσει ἐνοχλεῖν ἡμῖν τε καὶ τοῖς ἑκασταχόθι ἄρχουσι … τῶν ἁμαρτίας καὶ πονηρίας συνεχῶς διορθουμένων. ἔτους … Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Σεουήρου Ἀντωνίνου Παρθικοῦ μεγίστου
εὐλαβῶς ἔχων τὸν ἐπηρτημένον αὐτῷ ἐκ τοῦ παρανομήματος κίνδυνον … αὐτὸς ὑπέσχετο ἀντὶ τῆς ἁμαρτίας, ἀγνοίας πρόφασιν ὑποτιμησάμενος, ὑποστήσεσθαι τὸ μετὰ τοῦτο τὰς λειτουργίας. ὅθεν καὶ νῦν ὑπὲρ τοῦ
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
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 .