Ephesians 4:26 — Word Study
N1904ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν·
BSAdo be angryorgizō▸ [without doing wrong, yet feeling wrath] and yetkai notmē do sin;hamartanō▸ [miss the mark, fall short] Theho sunhēlios [the celestial body] notmē should setepiduō△▸ [go down, come to an end] uponepi theho angerparorgismos△ [strong feeling of rage, intense irritation] of you;su
| Greek | English | Parsing |
|---|---|---|
| ὀργίζεσθε | do be angry | Verb, present, passive |
| καὶ | and yet | Conjunction |
| μὴ | not | Particle, negative |
| ἁμαρτάνετε· | do sin; | Verb, present, active |
| ὁ | The | Article, nominative, singular |
| ἥλιος | sun | Noun, nominative, singular |
| μὴ | not | Particle, negative |
| ἐπιδυέτω | should set | Verb, present, active |
| ἐπὶ | upon | Preposition |
| τῷ | the | Article, dative, singular |
| παροργισμῷ | anger | Noun, dative, singular |
| ὑμῶν· | of you; | Personal pronoun, second person, genitive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Be angry, yet do not sin.” Do not let the sun set upon your anger, |
| KJV | Be ye angry, and sin not: let not the sun go down upon your wrath: |
| ASV | Be ye angry, and sin not: let not the sun go down upon your wrath: |
| YLT | be angry and do not sin; let not the sun go down upon your wrath, |
| WEB | “Be angry, and don’t sin.” Don’t let the sun go down on your wrath, |
| BBE | Be angry without doing wrong; let not the sun go down on your wrath; |
Where they part company is ὀργίζεσθε — see How Translations Differ.
The verse consists of a main command followed by a cautionary clause, emphasizing the importance of timely resolution of anger.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbὀργίζω
The sentence as the grammar sees it Open the tree ›
2 of 12 occur nowhere else in the New Testament — words chosen on purpose.
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 4:26
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 — Guidance on Christian Behaviorgenerated
Ephesians 4:26 is part of Paul's exhortation to the Ephesians on how to live in unity and holiness. He encourages them to be honest with one another and to manage their emotions, particularly anger. This verse highlights the importance of not allowing anger to lead to sin and emphasizes the need for reconciliation before the end of the day, reflecting the broader theme of maintaining peace within the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ephesians 4:31–32 | Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice. |
| 2 | Exodus 11:8 | And all these officials of yours will come and bow before me, saying, ‘Go, you and all the people who follow you!’ After that, I will depart.” And hot with anger, Moses left Pharaoh’s presence. |
| 3 | Exodus 32:21–22 | “What did this people do to you,” Moses asked Aaron, “that you have led them into so great a sin?” |
| 4 | Numbers 20:10–13 | Then Moses and Aaron gathered the assembly in front of the rock, and Moses said to them, “Listen now, you rebels, must we bring you water out of this rock?” |
| 5 | Numbers 25:7–11 | On seeing this, Phinehas son of Eleazar, the son of Aaron the priest, got up from the assembly, took a spear in his hand, |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — ὀργίζεσθε, orgizōgenerated
The verb ὀργίζω (i.e., *orgizō*) means to become angry or to provoke anger. It is used in the present passive imperative form here, indicating a command directed at the audience to be angry but with the caution not to sin. This word is often associated with the emotional response to injustice or wrongdoing.
In this context, Paul acknowledges that anger can be a valid emotion but warns against letting it lead to sinful actions. The passive voice suggests that the anger is something that happens to the individual rather than something they actively pursue.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as, 'Be angry, yet do not sin.' The KJV and ASV agree with this instruction, using similar phrasing.
However, the BBE adds nuance by saying, 'Be angry without doing wrong,' which emphasizes the importance of managing anger properly. The YLT and WEB also reflect this sentiment, but with slight variations in wording.
Sentence Structuregenerated
The main verb in the verse is ὀργίζεσθε, be angry, which is followed by two clauses: one that instructs not to sin and another that advises against letting the sun set on anger. This structure emphasizes the relationship between anger and sin.
The verse contains a series of commands, with the first command being the imperative for anger, followed by prohibitions regarding sin and the setting of the sun. This layered structure highlights the urgency of addressing anger promptly.
Septuagint Backgroundgenerated
ὀργίζω appears in the Septuagint, often translating Hebrew terms related to anger, such as אַף (H639) and חָרָה (H2734). This connection shows that the concept of anger is significant in both the Old and New Testaments.
The usage in the Septuagint helps frame the understanding of anger in a biblical context, where it is frequently associated with God's responses to sin and injustice.
In plain words — the whole versegenerated
Ephesians 4:26 advises believers to express their anger without sinning and not to let the sun go down on their anger. This means that while feeling angry is natural, it is important to resolve conflicts quickly to avoid deeper issues.
Frequently Asked Questionsgenerated
It means to acknowledge feelings of anger but to respond in a way that does not lead to wrongdoing or harmful actions.
Allowing anger to linger can lead to bitterness and unresolved conflict, which can harm relationships and disrupt community.
Practicing self-control, seeking reconciliation, and addressing the root causes of anger can help manage it in a constructive manner.
Biblical examples include God's anger towards sin, as seen in the Old Testament, and Jesus' anger at the money changers in the temple, which was directed towards injustice.
Reflection Questionsgenerated
- How do I typically respond when I feel angry?
- What steps can I take to resolve conflicts before they escalate?
- In what situations do I find it hardest to manage my anger?
- How can I apply Paul's advice about anger in my daily life?
The early church on this verse — how the Fathers read it
Early church writers reflect on this verse to discuss the nature of anger and its implications for Christian living.
For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted.Early Church Fathers on Ephesians 4 →
For he is choked by the vile spirit, and cannot attend on the Lord as he wishes, for anger pollutes him. For the Lord dwells in long-suffering, but the devil in anger.Early Church Fathers on Ephesians 4 →
"Putting away lying, speak every man truth with his neighbour: for we are members one of another. Let not the sun go down upon your wrath; neither give place to the devil."Early Church Fathers on Ephesians 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ephesians 4:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe ye angry, and sin not,.... There is anger which is not sinful; for anger is fouled in God himself, in Jesus Christ, in the holy angels, and in God's people; and a man may be said to be angry and
Read John Gill on Ephesians 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe ye angry, and sin not: let not the sun go down upon your wrath: Be ye angry, and sin not. So the Septuagint (Psalms 4:4; see note on rigzuw (H7264) there, and Paul's application of it under the Spirit).
Read Robert Jamieson on Ephesians 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe ye angry and sin not: by way of concession, rather than by way of command: q.d. If the case be such that ye must be angry, yet see it be without sin. Let not the sun go down upon your wrath; if your anger is excessive, (for so this word signifies, being different from the former), yet let it not be lasting; be reconciled ere the sun go down.
Read Matthew Poole on Ephesians 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments26 Be ye angry, and sin not: let not the sun go down upon your wrath: Ver. 26. Be angry and sin not] The easiest charge under the hardest condition that can be. Anger is a tender virtue, and must be warily managed. He that will be angry and not sin, let him be angry at nothing but sin. Let not the sun go down] If ye have overshot in passion, let it not rest or roost in you, lest it become malice. Plutarch writeth that it was the custom of Pythagoras’ scholars, however they had been at odds, jarring and jangling in their disputations, yet before the sun set to kiss and shake hands as they departed out of the school. How many are there that professing themselves the scholars of Christ, do yet…
Read John Trapp on Ephesians 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Be ye angry, and sin not.—A quotation from the LXX. version of Psa 4:4. Anger itself is not sin, for our Lord Himself felt it (Mark 3:5) at the “hardness of men’s hearts;” and it is again and again attributed to God Himself, in language no doubt of human accommodation, but, of course, accommodation to what is sinless in humanity. In the form of resentment, and above all of the resentment of righteous indignation, it performs (as Butler has shown in his sermon on “Resentment”) a stimulating and inspiring function in the strife against evil. But it is a dangerous and exceptional weapon: and hence the exhortation “sin not,” and the practical enforcement of that exhortation in the next…
Read Charles John Ellicott on Ephesians 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Be ye angry, and sin not] οργιζεσθε, here, is the same as ειμενοργιζεσθε, IF YE be angry, do not sin. We can never suppose that the apostle delivers this as a precept, if we take the words as they stand in our version. Perhaps the sense is, Take heed that ye be not angry, lest ye sin; for it would be very difficult, even for an apostle himself, to be angry and not sin. If we consider anger as implying displeasure simply, then there are a multitude of cases in which a man may be innocently, yea, laudably angry; for he should be displeased with every thing which is not for the glory of God, and the good of mankind. But, in any other sense, I do not see how the words can be safely…
Read AdamClarke on Ephesians 4 →CambridgeThe Cambridge Bible for Schools and Colleges26. Be ye angry, and sin not] Another inference from co-membership in the Lord. Anger, as the mere expression of wounded personality, is sinful; for it means that self is in command. Anger, as the pure expression of repugnance to wrong in loyalty to God, is sinless, where there is true occasion for it. The Apostle practically says, let anger, when you feel it, be never from the former motive, always from the latter. “Ebullitions of temper,” alike the greatest and smallest, the seen and unseen, are wholly forbidden here.The words are verbatim the LXX. version of Psa 4:4. The lit. Hebrew there is, “tremble, and sin not.” And the verb rendered “tremble” may denote the tremor of grief, awe, or…
Read Cambridge on Ephesians 4 →Albert Barnes1798–1870Barnes' Notes on the BibleBe ye angry and sin not - It has been remarked that the direction here is conformable to the usage of the Pythagoreans, who were bound, when there were any differences among them, to furnish some
Read Albert Barnes on Ephesians 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
“Be angry, yet do not sin.” Do not let the sun set upon your anger,
“Be angry, and don’t sin.” Don’t let the sun go down on your wrath,
“Be angry, yet do not sin.” Do not let the sun set upon your anger,
Be angry and do not sin; do not let the sun go down on the cause of your anger.
Tyndale line
Be ye angry, and sin not: let not the sun go down upon your wrath:
Be ye angry, and sin not: let not the sun go down upon your wrath:
Be ye angry, and sin not: let not the sun go down upon your wrath:
Be ye angry, and sin not: let not the sun go down upon your wrath:
Bee angrie, but sinne not: let not the sunne goe downe vpon your wrath,
Strictly literal
Be angry, and do not sin; let not the sun set upon your wrath,
be angry and do not sin; let not the sun go down upon your wrath,
be angry and do not sin; do not let the sun go down on your wrath,
Be angry and do not sin. Do not let the sun go down on your anger.
From the Latin
Be angry, and sin not. Let not the sun go down upon your anger.
Simplified
Don't sin by getting angry; don't let evening come and find you still mad—
Be angry without doing wrong; let not the sun go down on your wrath;
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.
Irascimini, et nolite peccare : sol non occidat super iracundiam vestram.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܪܓܙܘ ܘܠܐ ܬܚܛܘܢ ܘܫܡܫܐ ܥܠ ܪܘܓܙܟܘܢ ܠܐ ܢܥܪܒ
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.
ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν·
The standard critical text of the New Testament.
ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν·
The previous edition, still widely cited.
ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ — παροργισμῷ ὑμῶν·
The Society of Biblical Literature edition, freely licensed.
ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ — παροργισμῷ ὑμῶν·
The edition that turned scholarship toward the earliest manuscripts.
ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ — παροργισμῷ ὑμῶν·
An independent critical text built from the oldest witnesses then known.
ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ — παροργισμῷ ὑμῶν·
A recent critical edition following documentary evidence closely.
ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν·
The reading of the majority of surviving manuscripts.
ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν·
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 |
|---|---|---|
| τῷ the | NA28, NA27, TR, Byz | SBL, WH, Treg, Tyn |
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 4:26
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ὀργίζω (i.e., *orgizō*) means to make angry or provoke to anger, and is often used in the passive form to indicate being angry. It appears in various contexts, including Matthew 5:22 and Ephesians 4:26. The entries note that it can take a direct object or be used absolutely, but there is some variation in how lexicons describe its usage.
ὀργίζω
(< ὀργή),
[in LXX chiefly for חרה, also for קצף, etc.;]
ὀργίζω : Pass., pres. ὀργίζομαι ; 1 aor. ὠργίσθην; (ὀργή); fr. Soph., Eur., and ‘Thue. down; to provoke, arouse to anger; pass. to be provoked to anger, be angry, be wroth, (Sept. for ΠΤ, 4sp, also for 48 ΓΙ ete.): absol., Mt. xviii. 34; xxii. 7; Pr. xiv. 21; xv. 28; Eph. iv. 26 [B. 290 (250); cf. W. §§ 43, 2; 55,7]; Rev. xi. 18; τινί, Mt. v. 22; ἐπί τινι. Rev. xii. 17 [Lom. ἐπί] as in 1 K. xi. 9; [Andoe. 5, 10]; Isoer. p. 280 ο.; [cf. W. 232 (218)]. (Comp. : παρ-οργίζω.}
ὀργίζω (orgizō) — to anger.
ὀργ-ίζω,
[Refs 5th c.BC+]: aorist ὤργισα [Refs 5th c.BC+]:— make angry, provoke to anger, irritate, τινα [Refs 5th c.BC+]; opposed to εὔνουν ποιῆσαι, [Refs 4th c.BC+]
II. more frequently in passive, [Refs 5th c.BC+]future middle (in passive sense) ὀργιοῦμαι [Refs 5th c.BC+]: aorist ὠργίσθην [Refs 5th c.BC+]: perfect ὤργισμαι [Refs 5th c.BC+]: grow angry, be wroth, [Refs 5th c.BC+]participle, τίς γὰρ.. οὐκ ἂν ὀργίζοιτ᾽.. κλύων[Refs], etc.; τινι with a person or thing, [Refs 5th c.BC+]: absolutely, in participle, ἄνθρωπος -όμενος in a passion, [Refs 5th c.BC+]; τὸ -όμενον τῆς γνώμης their angry feelings, [Refs 5th c.BC+]
ὀργίζω
orgizo
from 3709; to provoke or enrage, i.e. (passively) become
exasperated:--be angry (wroth).
see GREEK for 3709
ὀργίζω
v.
I irritate, provoke, am angry
ὀργίζω orgizō 8x
some list as deponent, ὀργίζομαι, to provoke to anger, irritate; pass. to be angry, indignant, enraged, Mt. 5:22; 18:34
ὀργίζω to make angry, provoke to anger, irritate, Ar., Plat.
more common in Pass., with fut. mid. and pass. ὀργιοῦμαι, ὀργισθήσομαι: aor1 ὠργίσθην: perf. ὤργισμαι:— to grow angry, be wroth, Soph., etc.; τινι with a person or thing, Eur., Thuc., etc.; τὸ ὀργιζόμενον τῆς γνώμης their angry feelings, Thuc.
Verb-PPM-2P — Verb · present · passive · imperative · second person · pluralpresent passive imperative — an action in progress.
V-PPM-2P Part of Speech: Verb Tense: Present Voice: Passive Mood: iMperative Person: second Number: Plural
8 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Counted over the 42 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„καὶ ὠργίσθη Φαραὼ ἐπὶ τοῖς δυσὶν εὐνούχοις, ἐπὶ τῷ ἀρχιοινοχόῳ καὶ ἐπὶ τῷ ἀρχισιτοποιῷ, καὶ ἔθετο αὐτοὺς ἐν φυλακῇ παρὰ τῷ ἀρχιδεσμοφύλακι“ (Gen.
ἀφείλετο δὲ καὶ τὸν ὄφιν τὴν φωνὴν ὀργισθεὶς ἐπὶ τῇ κακοηθείᾳ τῇ πρὸς τὸν Ἄδαμον καὶ ἰὸν ἐντίθησιν ὑπὸ τὴν γλῶτταν αὐτῷ πολέμιον ἀποδείξας ἀνθρώποις καὶ ὑποθέμενος κατὰ τῆς κεφαλῆς φέρειν τὰς πληγάς, ὡς ἐν ἐκείνῃ τοῦ τε κακοῦ τοῦ πρὸς ἀνθρώπους…
μοι ἐξ οὗ κατέπλευσα πέμπτην ταύτην ὁ πατὴρ περὶ αὐτῶν ἐπιστολήν μοι γράψει καὶ ὀργιζόμενος καὶ μέλλω αὐτὰ ἀγοράζειν, ἐπιγνώσῃ; εἰπέ μοι διʼ οὗ ἐὰν δύνῃ, μόνον μηδεὶς γινωσκέτω
ἐπῆλθε … … … ἐβάσταξε χιτῶνα … … … … καὶ παραγενάμενος καὶ καταλαβὼν ὀργιζόμενος τῇ περὶ αὐτὸν αὐθαδείᾳ ἐπέστησα τὸν τῆς κώμης ἀρχέφοδον τὸν ἐπέχοντα καὶ μέχρι νῦν
δανείου καὶ τῶν ἄλλων. εἰ μὴ ὅτι συνεζήτηκα τῷ Πτολεμαίῳ πάλαι ἂν ἀπηλλαγμένοι ἦμεν· ὠργίσθη γὰρ καταβάς. διὸ γράφω σοι ἵνʼ εἰδῇς. ἀσπάζου τὰ τέκνα σου καὶ πάντας τοὺς
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
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 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 1,060 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
The Greek word ἁμαρτάνω (i.e., *hamartano*) means to miss the mark, often used metaphorically to signify sin or wrongdoing. It is derived from the root meaning to miss and encompasses a range of meanings from failing to achieve a goal to violating God's law. In the New Testament, it appears in various contexts, such as in Matthew 18:25 and Romans 3:23, highlighting its moral implications.
ἁμαρτάνω
(pres. formed from aor. ἁμαρτεῖν),
[in LXX for חטא, also for אשׁם, רשׁע, etc.;]
to miss the mark (Hom., Æsch., al.), hence metaph. (Hom., al.), to err, do wrong.
ἁμαρτάνω ; fut. ἁμαρτήσω (Mt. xviii. 21; Ro. vi. 15; in the latter pass. LT Tr WH give ἁμαρτήσωμεν for RG ἁμαρτήσομεν), in class. Grk. ἁμαρτήσομαι; 1 aor. (later) ἡμάρτησα, Mt. xviii. 15; Ro. v. 14, 16 (ef. W. 82 (79); B. 54 (47)); 2 aor. ἥμαρτον; pf. ἡμάρτηκα; (ace. to a conjecture of Bitm., Lexil. i. p. 137, fr. a priv. and μείρω. peipopat, μέρος, prop. to be without a share in, sc. the mark); prop. to miss the mark, (Hom. Il. 8, 311, ete.; with gen. of the thing missed, Hom. II. 10, 372; 4,491; τοῦ σκοποῦ, Plat. Hipp. min. p. 375 a.; τῆς ὁδοῦ, Arstph. Plut. 961, al.); then to err, be mistaken; lastly to miss or wander from the path of uprightness and honor, to door go wrong. [Even the Sept., although the Hebr. son also means primarily to miss, endeavor to reserve duapt. exclusively for the idea of sin; and where the Hebr. signifies to miss one’s aim in the literal sense, they avail…
Read the full entry →ἁμαρτάνω. It will be convenient to give (non-Christian) citations for this important word fully. In a private letter of the time of Augustus the writer complains—éy@ μὲν οὐ δοκῶι ἄξιος εἶναι ὑβρίζεσθαι .. . οὐδὲ γὰρ ἡμάρτηκά τι εἰς σέ (cf. Ac 25%, etc.), BGU IV. 11414: cf. 1. δ ἐν τῇ πρώτῃ μου ἐπιστολῇ οὐθὲν ἁμάρτημα ever (1. ἔνι -- ἔνεστι).. BGU III. 846 (i/a.p.) (= Selections, p. 93, Documents, p. 259) is an illiterate appeal from Antonius Longus to his mother entreating her to be reconciled to him. He makes his daily prayer to Serapis for her, etc.—Aouroy οἶδα τί αἰμαυτῷ παρέσχημαι, παιπαίδδευμαι καθ᾽ ὃν δὴ (corrected from δὶ) τρόπον, οἶδα, ὅτι ἡμάρτηκα (1. ro ff.), ““ But I know I have been punished with what I have brought upon myself, in a way that I know, for I have sinned”: cf. Lk 1518 #1 In the interesting rescript of an Emperor to the Jews, P Par 685°f-, we read, καὶ yap τοὺς…
Read the full entry →ἁμαρτάνω (hamartanō) — to sin.
ἁμαρτάνω [ᾰμ.. ᾰν]:
future ἁμαρτήσομαι[Refs 8th c.BC+] later -ήσω [NT+2nd c.AD+], (δι-) [Refs 5th c.BC+], (ἐξ-) [Refs]Acut. (Sp.)[Refs]aorist 2 ἥμαρτον[Refs 6th c.BC+], Attic dialect; Epic dialect ἤμβροτον, but only indicative; Aeolic dialect 3rd.pers.singular ἄμβροτε[Refs 7th c.BC+], infinitive ἀμβρότην[Refs]; optative ἁμάρτοιν (for ἁμάρτοιμι) [Refs 5th c.BC+]: aorist 1 ἡμάρτησα[Refs 5th c.BC+]: perfect ἡμάρτηκα[Refs 5th c.BC+], Attic dialect:—passive, aorist ἡμαρτήθην[Refs 5th c.BC+]: perfect ἡμάρτημαι[Refs 5th c.BC+]: pluperfect ἡμάρτητο[Refs 5th c.BC+]:—miss the mark, especially of spear thrown, absolutely, [Refs 8th c.BC+]; ἁ. τῆς ὁδοῦ miss road, [Refs 5th c.BC+]
Read the full entry →ἁμαρτάνω
hamartano
perhaps from 1 (as a negative particle) and the base of 3313;
properly, to miss the mark (and so not share in the prize), i.e.
(figuratively) to err, especially (morally) to sin:--for your faults,
offend, sin, trespass.
see GREEK for 1
see GREEK for 3313
ἁμαρτάνω
v.
I sin
ἁμαρτάνω hamartanō 43x
pr. to miss a mark; to be in error, 1 Cor. 15:34; Tit. 3:11; to sin, Jn. 5:14; to be guilty of wrong, Mt. 18:15
ἁμαρτάνω Root ΑΜΑΡΤ to miss, miss the mark, c. gen., ἑκὼν ἡμάρτανε φωτός he missed the man on purpose, Il.; ἁμ. τῆς ὁδοῦ to miss the road, Ar.; τοῦ σκοποῦ Antipho.
generally, to fail of doing, fail of one's purpose, to miss one's point, fail, go wrong, Od., etc.; c. gen., νοήματος ἤμβροτεν failed in hitting upon the thought, id. Od., etc.; ἁμ. τοῦ χρησμοῦ to mistake it, Hdt.
to fail of having, i. e. to be deprived of, lose, c. gen., ἁμαρτήσεσθαι ὀπωπῆς that I should lose my sight, Od.; ἁμ. πιστῆς ἀλόχου Eur.
to fail, do wrong, err, sin, Hom., etc.; c. dat. modi, γνώμῃ ἁμ. to err in judgment, Hdt.; or ἐν λόγοις id. Hdt., Plat.; with a neut. adj., τόδε γ᾽ ἤμβροτον I erred in this, Od.; in Prose, ἁμ. περί τι ἁμ. περί τι to do wrong in a matter, Plat.…
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
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
43 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 43 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 127 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τάχα δὲ μηδὲ ἁμαρτάνειν φήσει τὸ παράπαν, εἴ γε τὰ ἀκούσια καὶ κατὰ ἄγνοιαν οὐδὲ ἀδικημάτων ἔχειν λόγον φασί τινες.
μόνος γὰρ οὗτος δοῦναί τε ταῦτα τοῖς ἀξίοις καὶ ἀφελέσθαι τῶν ἁμαρτανόντων εἰς αὐτὸν ἱκανός, ᾧ παρέχοντες ἑαυτοὺς οἵους αὐτός τε βούλεται κἀγὼ τὴν διάνοιαν αὐτοῦ σαφῶς ἐξεπιστάμενος παραινῶ, οὐκ ἂν ὄντες μακαριστοὶ καὶ ζηλωτοὶ πᾶσιν ἀτυχήσαιτέ ποτʼ…
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
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 ἥλιος (i.e., *helios*) means 'the sun.' It appears frequently in the New Testament, including verses like Matthew 5:45 and Revelation 1:16. The term can also imply light, as seen in Acts 13:11. The word is built from the root meaning 'ray,' and it has been used in various contexts, including as a proper name for the sun-god Helios.
ἥλιος, -ου, ὁ,
[in LXX chiefly for שֶׁמֶשׁ;]
the sun: with art. (Bl., § 46, 5), Mt 5:45 13:43 17:2 24:29, Mk 1:32 4:6 13:24 16:2, Lk 4:40, Ac 2:20(LXX) 26:13, Eph 4:26, Ja 1:11, Re 1:16 6:12 8:12 9:2 10:1 12:1 16:8 19:17 21:23; βλέπειν τὸν ἥ., Ac 13:11; οὐδὲ μὴ πέσῃ ἐπ’ αὐτοὺς ὁ ἥ., Re 7:16; without art., Mt 13:6, Lk 21:25 23:45,
ἥλιος, του, ὁ [often anarthrous, W. 120 (114); B. 89 (78) ], (€An [root us to burn, ef. Curtius § 6127); Sept. for wow; the sun: Mt. v.45; xiii. 43; Mk. xiii. 24; Lk. iv. 40; xxi. 25; Acts xxvi. 13; 1 Co. xv. 41; Rev. i. 16, ete. i. q. the rays of the sun, Rev. vii. 16; i. 4: the light of day: μὴ βλέπων τὸν ἥλιον, of a blind man, Acts xiii. 11.
ἥλιος. P Hib I. 2739 (a calendar—s.c. 301-240) ἔλεγεν δὲ [δύο] τὰς πορείας εἶναι Tod ἡλίου pla (/. μίαν) μὲν τὴν διορίζουσαν νύκτα καὶ ἡμέραν μία (1. μίαν) δὲ τὴν ϑιορίζουσαν χιμῶνα καὶ θέρος, ““Πε said that the courses of the sun were two, one dividing night and day and one dividing winter and summer” (Edd.), P Petr III. 144'¥ 39 (B.c. 246) ἡλίου περὶ καταφορὰν ὄντος, ‘at sunset,’’ P Oxy IV. 725™ (a.p. 183) ἀπὸ ἀν[ατολῆς] ἡ[λίου] μέχρι δύσεως, and an astronomical dialogue of ili/A.D., P Ryl Il. 634, where in answer to a question regarding certain εἴδωλα, it is replicd—Hdtds [ἐσῆτιν δεξιὸς ὀφθαλμός, Σελήνη ὁ εὐώνυμος : see also the ii/B.c. papyrus of the astronomer E idoxus, καθ᾽ ὃν ὃ ἥλιος φερόμενος τὴν μὲν ἡμέραν βραχυτέραν ποιεῖ τὴν δὲ νύκτα μακροτέραν. Two instances may be added from the inscrr., J/ichel 466'° (iii/B.c.) ἅμα τῶι ἡλίωι [ἀν]ατέλλοντι, 20. 135779 (B.C. 300299) ἡλίου…
Read the full entry →ἥλιος (hēlios) — sun.
ἥλιος, ὁ,
Epic dialect ἠέλιος, as always in [Refs 8th c.BC+] (except in the late passage [Refs 8th c.BC+]: Doric dialect ἀέλιος [ᾱ] [Refs 5th c.BC+], but ἅλιος [ᾱ], [Refs 5th c.BC+]: Cretan dialect ἀβέλιος (i.e. ἀϝ-), [Refs 5th c.AD+]: Aeolic dialect ἀέλιος [Refs 7th c.BC+]; ἄλιος [Refs 7th c.BC+] ἀέλιος (or ἁ-) [Refs 4th c.BC+]:— sun, [Refs 8th c.BC+]; ὁρᾶν φάος ἠελίοιο to see the light of life, live, [Refs], etc.; ὑπ᾽ ἠελίῳ τε καὶ οὐρανῷ ἀστερόεντι ναιετάουσι [Refs 5th c.BC+]; also ὑπὸ ἡλίου ἑωρᾶσθαι [Refs 5th c.BC+]; ὥσπερ σελήνη γ᾽ ἡλίῳ (i.e. ὅμοιος) a pale reflection, [Refs]
Read the full entry →ἥλιος
helios
from hele (a ray; perhaps akin to the alternate of 138); the sun; by
implication, light:--+ east, sun.
see GREEK for 138
ἥλιος, ου, ὁ
n.m.
the sun, sunlight
ἥλιος hēlios 32x
the sun, Mt. 13:43; 17:2; Mk. 1:32; meton. light of the sun, light, Acts 13:11
ἥλιος ἥλιος, ὁ, the sun, Lat. sol, Hom., etc.; ὁρᾶν φάος ἠελίοιο, i.e. to be alive, Il.—The Sun furnished the earliest mode of determining the points of the heaven, πρὸς ἠῶ τ᾽ ἠέλιόν τε, i. e. towards the East, opp. to πρὸς ζόφον, Hom.; πρὸς ἠῶ τε καὶ ἡλίου ἀνατολάς, opp. to πρὸς ἑσπέρην, Hdt.
day, a day, like Lat. soles, Pind., Eur.: so in pl. hot sunny days, Thuc.
as prop. n., Helios, the sun-god, Hom.; in later Poets = Apollo, Aesch., etc.
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
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
32 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 32 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 66 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
τῇ τετάρτῃ δὲ διακοσμεῖ τὸν οὐρανὸν ἡλίῳ καὶ σελήνῃ καὶ τοῖς ἄλλοις ἄστροις κινήσεις αὐτοῖς ἐπιστείλας καὶ δρόμους, οἷς ἂν αἱ τῶν ὡρῶν περιφοραὶ σημαίνοιντο.
εἰ γὰρ μὴ ἦλθεν ἐν σαρκί, οὐδ̓ ἄν πως οἱ ἄνθρωποι ἐσώθησαν βλέποντες αὐτόν, ὅτε τὸν μέλλοντα μὴ εἶναι ἥλιον, ἔργου τῶν χειρῶν αὐτοῦ ὑπάρχοντα, ἐμβλέποντες οὐκ ἰσχύουσιν εἰς τὰς ἀκτῖνας αὐτοῦ ἀντοφθαλμῆσαι:
Διὶ Ἡλίῳ μεγάλῳ Σαράπιδι καὶ τοῖς συννάοις θεοῖς. ἀξιοῖ Εὔφορος, εἰ ἀνακτήσομαι, τοῦτό μοι δός.
Διὶ Ἡλίῳ μεγάλῳ Σαράπιδι καὶ τοῖς συννάοις θεοῖς. ἀξιοῖ Θέων ὁ καὶ Πτολεμαῖος· εἰ σύμφορόν μοί
ἡ Θαισᾶς μετὰ τὴν ἑαυτης τελευτὴν προσ… … αξ … … ὑπὸ Δία Γῆν Ἥλιον καὶ διὰ τοῦ ἐνκυκλίου καὶ ὧν ἄλλων καθήκει, καὶ εὐδοκεῖν τῇ ἐσομένῃ αὐτῆς διὰ
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 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 1,060 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
The Greek word ἐπιδύω (i.e., *epiduō*) means to set or go down, particularly in reference to the sun. It can also imply interrupting an action. The New Testament uses it in Ephesians 4:26, where it describes the sun setting, reflecting a broader range of meanings related to setting or sinking.
ἐπιδύω (epiduō) — to set.
ἐπιδύω
(ἐπιδρομ-δύνω [ῡ] [Refs 4th c.AD+], aorist 2 ἐπέδυν, set upon or so as to interrupt an action, [Refs 8th c.BC+]; ὁ ἥλιος μὴ ἐ. ἐπὶ [LXX+1st c.AD+]
ἐπιδύω
epiduo
from 1909 and 1416; to set fully (as the sun):--go down.
see GREEK for 1909
see GREEK for 1416
ἐπιδύω
v.
I sink, set
ἐπιδύω epidyō 1x
to set upon, to set during, Eph. 4:26*
ἐπιδύω aor2 ἐπέδυν to set upon an action, so as to interrupt it, Il., NTest.
Verb-PAM-3S — Verb · present · active · imperative · third person · singularpresent active imperative — an action in progress.
V-PAM-3S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: third Number: Singular
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
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.
μὴ ἐπιδυέτω ὁ ἥλιος ἀνεσκολοπισμένοις, ἀλλ’ ἐπικρυπτέσθωσαν γῇ πρὸ δύσεως καθαιρεθέντες.
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
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.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative 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 παροργισμός (parorgismos) is derived from παροργίζω and generally refers to provocation or anger. It appears in the New Testament in Ephesians 4:26, indicating a state of irritation or wrath. The entries suggest it implies a less permanent state of anger compared to other Greek terms for anger, but they do not present significant disagreement.
Θυμός and ὀργή are found several times together in the N. T. (as at Rom. ii. 8; Ephes. iv. 31; Col. iii. 8; Rev. xix. 15); often also in the Septuagint (Ps. lxxvii. 49; Dan. iii. 13; Mic. v. 15), and often also in other Greek (Plato, Philebus, 47 6; Polybius, vi. 56. 11; Josephus, Antt. xx. 5. 3; Plutarch, De Coh. Ird, 2; Lucian, De Cal. 23); nor are they found only in the connexion of juxtaposition, but one made dependent on the other; thus θυμὸς τῆς ὀργῆς (Rev. xvi. 19; ef. Job iii. 17; Josh. vii. 26); while ὀργὴ θυμοῦ, not occurring in the N. T., is frequent in the Old (2 Chron. xxix. 10; Lam. i. 12; Isai. xxx. 27; Hos. xi.9). On one occasion in the Septuagint all the words of this group occur together (Jer. xxi. 5). When these words, after a considerable anterior history, came to settle down on the passion of anger, as the strongest of all passions, impulses, and desires (see…
Read the full entry →† παρ-οργισμός, -οῦ, ὁ
(< παροργίζω),
[in LXX: III Ki 15:30, IV Ki 23:26 (כַּעַס); IV Ki 19:3, Ne 9:18, 26 (נְאָצָה); Je 21:5 A (קֶצֶף)*;]
irritation ("distinguished from ὀργή as implying a less permanent state"; ICC, Eph., 140; and v. Tr., Syn., § xxxvii): Eph 4:26.†
παροργισμός does not seem to occur outside Biblical Greek. In the LXX it is used as a rule wih an active meaning “‘ provocation,” but in its only NT occurrence, Eph 4?%, it points rather to a state of provocation, ‘‘ wrath’’; see Armitage Robinson Z£f4. ad 1.
παροργισμός (parorgismos) — anger.
παροργ-ισμός, ὁ,
provocation: anger, [NT]
παροργισμός
parorgismos
from 3949; rage:--wrath.
see GREEK for 3949
παροργισμός, οῦ, ὁ
n.m.
exasperation, wrath
παροργισμός parorgismos 1x
provocation to anger; anger excited, indignation, wrath, Eph. 4:26*
παροργισμός from παροργίζω παροργισμός, οῦ, ὁ, provocation; anger, NTest.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
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.
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 .