Ephesians 4:31 — Word Study
N1904Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
BSAAllpas [every form of] bitternesspikria [strong, unpleasant feeling] andkai ragethumos [intense anger] andkai angerorgē [wrath] andkai clamorkraugē [loud shouting] andkai slanderblasphēmia [evil speaking] should be removedairō▸ fromapo yousu along withsun allpas malice.kakia [evil]
| Greek | English | Parsing |
|---|---|---|
| Πᾶσα | All | Adjective, nominative, singular |
| πικρία | bitterness | Noun, nominative, singular |
| καὶ | and | Conjunction |
| θυμὸς | rage | Noun, nominative, singular |
| καὶ | and | Conjunction |
| ὀργὴ | anger | Noun, nominative, singular |
| καὶ | and | Conjunction |
| κραυγὴ | clamor | Noun, nominative, singular |
| καὶ | and | Conjunction |
| βλασφημία | slander | Noun, nominative, singular |
| ἀρθήτω | should be removed | Verb, aorist, passive |
| ἀφ᾽ | from | Preposition |
| ὑμῶν | you | Personal pronoun, second person, genitive |
| σὺν | along with | Preposition |
| πάσῃ | all | Adjective, dative, singular |
| κακίᾳ. | malice. | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice. |
| KJV | Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: |
| ASV | Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice: |
| YLT | Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice, |
| WEB | Let all bitterness, wrath, anger, outcry, and slander be put away from you, with all malice. |
| BBE | Let all bitter, sharp and angry feeling, and noise, and evil words, be put away from you, with all unkind acts; |
Where they part company is κακία — see How Translations Differ.
The sentence is structured around a single imperative verb, directing the audience to take action regarding their attitudes and behaviors.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπᾶς
verbαἴρω
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 4:31
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Christian Livinggenerated
Ephesians 4:31 emphasizes the importance of discarding negative emotions and behaviors that can harm relationships within the community of believers. Paul urges the Ephesians to cultivate a spirit of kindness and forgiveness, as seen in the following verse, Ephesians 4:32. This call to action is part of a broader teaching on how Christians should conduct themselves in love and unity, echoing themes found in other letters, such as Colossians 3:8-10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 64:3 | who sharpen their tongues like swords and aim their bitter words like arrows, |
| 2 | Romans 3:14 | “Their mouths are full of cursing and bitterness.” |
| 3 | Colossians 3:8–19 | But now you must put aside all such things as these: anger, rage, malice, slander, and filthy language from your lips. |
| 4 | James 3:14–15 | But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth. |
| 5 | Ephesians 4:26 | “Be angry, yet do not sin.” Do not let the sun set upon your anger, |
The Treasury of Scripture Knowledge — 62 references, hung on the phrase they belong to
The Key Word — κακία, kakiagenerated
The word κακία (kakia) is a noun meaning 'malice' or 'evil.' It describes a disposition of badness or moral wickedness, often contrasted with virtue. The parsing indicates it is in the dative case, singular, feminine, suggesting it functions as a direct object in the sentence.
In this context, κακία refers to the harmful attitudes and actions that Paul instructs believers to remove from their lives. It emphasizes the need for moral integrity and the rejection of behaviors that can disrupt community harmony.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as, 'Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice.' This wording aligns closely with the KJV and ASV, which emphasize the removal of similar negative emotions and actions.
Where they differ, the KJV uses 'evil speaking' for βλασφημία while the BSB opts for 'slander.' Additionally, the DBY uses 'wrath' for θυμὸς, while the BSB translates it as 'rage.'
Sentence Structuregenerated
The main verb of the verse is ἀρθήτω, should be removed, which governs the entire clause. It is followed by a series of noun phrases listing the emotions and actions to be discarded.
The structure includes a series of coordinated phrases: the first lists negative feelings, and the last phrase summarizes with κακία, indicating that all forms of malice are to be removed.
Septuagint Backgroundgenerated
κακία corresponds to the Hebrew word רַע (H7451), meaning 'evil' or 'badness.' This word is used in the Septuagint to convey similar moral failings, emphasizing the continuity of this concept from the Old Testament to the New Testament.
The term appears in various contexts in the Septuagint, often highlighting the moral implications of actions and attitudes that are contrary to God's will.
In plain words — the whole versegenerated
Ephesians 4:31 instructs believers to eliminate negative feelings such as bitterness, rage, and anger, as well as harmful actions like slander and malice. This guidance encourages a community built on kindness and forgiveness, as further emphasized in the following verse.
Frequently Asked Questionsgenerated
It means to actively remove these negative emotions from your heart and mind, allowing for healthier relationships and a more peaceful life.
Slander and malice can destroy trust and unity within a community, leading to division and conflict among individuals.
Practicing kindness involves being considerate and compassionate towards others, while forgiveness means letting go of grudges and offering grace to those who have wronged you.
Paul's instruction highlights the importance of maintaining a loving and supportive Christian community, where negative behaviors are actively addressed and replaced with positive actions.
Reflection Questionsgenerated
- What are some negative emotions I need to let go of in my life?
- How can I actively practice kindness and forgiveness towards others?
- In what ways can I contribute to a more positive and loving community?
- What steps can I take to avoid slander and harmful speech in my conversations?
The early church on this verse — how the Fathers read it
Early church Fathers have commented on this verse, discussing its implications for Christian behavior and community life.
For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother,Early Church Fathers on Ephesians 4 →
People who insult others are said to slander or blaspheme against those whom they insult.… One blasphemes when one makes a true doctrine appear false or a false one true, especially when one speaks of God or matters pertaining to God.Early Church Fathers on Ephesians 4 →
He adds five terms briefly at the end—bitterness, wrath, anger, clamor, slander. Then at the very end he has added the summarizing phrase with all malice. Bitterness consists in envying and speaking ill of others and similar actions.Early Church Fathers on Ephesians 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ephesians 4:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet all bitterness,.... These words are a dehortation from several vices good men are liable to, by which the Spirit of God is grieved: "bitterness" sometimes designs the corruption of nature, which
Read John Gill on Ephesians 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: Bitterness - both of spirit and of speech: opposed to "kind." Wrath , [ thumos
Read Robert Jamieson on Ephesians 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet all bitterness, and wrath, and anger; these all seem to relate to the inward affection, as the two following to the effects of it in the words. Bitterness may imply a secret lurking displeasure at another, or rather a confirmed and permanent one; wrath, the first boiling up of the passion, which affects the body in the commotion of the blood and spirits; and anger, a greater height and paroxysm of the same passion, or an eager desire of revenge: see . And clamour; such inordinate loudness as men in anger are wont to break out into in their words. And evil speaking; either with respect to God or man, though the latter seems particularly meant here; railing, reviling, reproaching, &c.…
Read Matthew Poole on Ephesians 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: Ver. 31. Let all bitterness, &c.] If the godly man suddenly fall into hitter words, it maketh the Holy Ghost stir within him. And clamour and evil speaking] These are as smoke to the eyes, and make the spirit ready to loathe and leave his lodging. Be put away from you] When any lust ariseth, pray it down presently (saith one); for otherwise we are endangered by yielding to grieve, by grieving to resist, by resisting to quench, by quenching, maliciously to oppose the Spirit. Sin hath no bounds, but those which the Spirit puts, whom therefore we should not grieve.
Read John Trapp on Ephesians 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. Let all bitterness] πασαπικρια. It is astonishing that any who profess the Christian name should indulge bitterness of spirit. Those who are censorious, who are unmerciful to the failings of others, who have fixed a certain standard by which they measure all persons in all circumstances, and unchristian every one that does not come up to this standard, these have the bitterness against which the apostle speaks. In the last century there was a compound medicine, made up from a variety of drastic acrid drugs and ardent spirits, which was called Hiera Picra, ιεραπικρα, the holy bitter; this medicine was administered in a multitude of cases, where it did immense evil, and perhaps in…
Read AdamClarke on Ephesians 4 →CambridgeThe Cambridge Bible for Schools and Colleges31. all … all] Observe the uncompromising scope of the precept. Revolution in principle was to result in nothing short of revolution in temper and practice.wrath … anger] The two original words occur together also Romans 2:8; Colossians 3:8; Revelation 16:19; Revelation 19:15 (“the wrath of the anger of God”). The word rendered “wrath” denotes rather the acute passion, and the other the chronic. See Trench, Synonyms, § xxxvi.—There is no real contradiction here to Ephesians 4:26. The aim there was to limit the admission of anger only to the rare cases where it could be present “without sin.” Here the question is not of the exception but of the rule. Personal irascibility, personal feud and…
Read Cambridge on Ephesians 4 →Albert Barnes1798–1870Barnes' Notes on the BibleLet all bitterness - see the notes on Ephesians 4:2. And wrath - The word here does not differ essentially from anger. Anger - see the note on Ephesians 4:26. All cherished, unreasonable anger.
Read Albert Barnes on Ephesians 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. Bitterness—The climax of wrathful terms in this verse, rising to clamour, sounds like a reminiscence of the uproar of the Ephesian mob. Acts 19.
Read Daniel Denison Whedon 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
Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice.
Let all bitterness, wrath, anger, outcry, and slander be put away from you, with all malice.
Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice.
You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk.
Tyndale line
Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice:
Let all bitterness, and wrath, and anger, and clamour, and railing, be put away from you, with all malice:
Let all bitterness, and wrath, and anger, and clamor, and evil-speaking, be put away from you, with all malice:
Let all bitternesse, and anger, and wrath, crying, and euill speaking be put away from you, with all maliciousnesse.
Strictly literal
Let all bitterness, and heat of passion, and wrath, and clamour, and injurious language, be removed from you, with all malice;
Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice,
Let all bitterness, and wrath, and anger, and clamor, and slander, be put away from you, with all malice,
Put away all bitterness, rage, anger, quarreling, and insults, along with every kind of evil.
From the Latin
Let all bitterness, and anger, and indignation, and clamour, and blasphemy, be put away from you, with all malice.
Simplified
Get rid of every kind of bitterness, rage, anger, verbal abuse, and insults, along with all forms of evil.
Let all bitter, sharp and angry feeling, and noise, and evil words, be put away from you, with all unkind acts;
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.
Omnis amaritudo, et ira, et indignatio, et clamor, et blasphemia tollatur a vobis cum omni malitia.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܠܗ ܡܪܝܪܘܬܐ ܘܚܡܬܐ ܘܪܘܓܙܐ ܘܪܘܒܐ ܘܓܘܕܦܐ ܢܫܬܩܠܢ ܡܢܟܘܢ ܥܡ ܟܠܗ ܒܝܫܘܬܐ
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.
Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
The standard critical text of the New Testament.
Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
The previous edition, still widely cited.
Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
The Society of Biblical Literature edition, freely licensed.
Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
The edition that turned scholarship toward the earliest manuscripts.
Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
An independent critical text built from the oldest witnesses then known.
Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
A recent critical edition following documentary evidence closely.
Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
The reading of the majority of surviving manuscripts.
Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ephesians 4:31
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 πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NSF — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word πικρία (pikria) means 'bitterness' and is derived from πικρός (pikros). It encompasses both literal bitterness, such as taste, and metaphorical uses related to temperament and character, appearing in contexts like Acts 8:23 and Hebrews 12:15. The lexicons note its use in various ancient texts, indicating a range of meanings from harshness to extreme wickedness.
πικρία, -as, 7, (πικρός), bitterness: χολὴ πικρίας, 1. q. χολὴ πικρά [W. 34, 8 b.; B. § 132, 10], bitter gall, i. 4. extreme wickedness, Acts viii. 23; ῥίζα πικρίας [reff. as above], a bitter root, and so producing bitter fruit, Heb. xii. 15 (fr. Deut. xxix. 18 cod. Alex.), cf. Bleek ad loc. ; metaph. bitterness, i.e. bitter hatred, Eph. iv. 31; of speech, Ro. iii. 14 after Ps. ix. 28 (x.7). (In various uses in Sept., [Dem., Aristot.], Theophr., Polyb., Plut., al.)
πικρία is properly ‘fan embittered and resentful spirit which refuses reconciliation ’’ (Robinson ad Eph 431). For a father counsels his son not to be too buoyed up in view of ‘‘the hardness of the times’”—t}v τοῦ καιροῦ πικρίαν. An interesting ex. of the word occurs in P Leid W*i- 4 (ii/iii A.D.) (=I. p. 121) ἐφάνη διὰ τῆς πυί -οι)κρίας τοῦ Θεοῦ Νοῦς. We may add Vett. Val. p. 2491" πικρίας Seomdte. MGr πίκρα, ‘ bitterness,” ‘‘ sorrow.” , πικρὸς
πικρία (pikria) — bitterness.
πικρ-ία, ἡ,
bitterness:
1. of taste, [LXX+4th c.BC+]
2. of temper, τὴν ἀπὸ τῆς ψυχῆς π. [Refs 4th c.BC+]; ἡ ἐπὶ τοῖς γεγονόσι π. [Refs 2nd c.BC+]; ἡ ἐν τοῖς λόγοις π. [Refs 1st c.BC+]
3. of circumstances, ἡ τοῦ καιροῦ π. [Refs 2nd c.AD+]
πικρία
pikria
from 4089; acridity (especially poison), literally or
figuratively:--bitterness.
see GREEK for 4089
πικρία, ας, ἡ
n.f.
bitterness
πικρία pikria 4x
bitterness, Acts 8:23; Heb. 12:15; met. bitterness of spirit and language, harshness, Rom. 3:14; Eph. 4:31*
πικρία πικρία, ἡ, πικρός bitterness, of temper, Dem., Plut.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας αὐτοῖς·
τοῦ δʼ ὑπολειφθέντος εἰς τὴν ἐπιοῦσαν ὄνησις οὐδʼ ἥτις ἦν διεφθαρμένου ὑπό τε σκωλήκων καὶ πικρίας·
οὐκ ἔσῃ διγνώμων οὐδὲ γλωσσώδης, ὑποταγήσῃ κυρίοις ὡς τύπῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ: οὐ μὴ ἐπιτάξῃς δούλῳ σου ἡ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, μή ποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν: ὅτι οὐκ ἦλθεν κατὰ πρόσωπον…
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
θυμός refers to a passionate state, often associated with anger or wrath. It is derived from the verb θύω, meaning to breathe hard or be heated. The term appears in various contexts in the New Testament, such as in Romans 2:8 and Revelation 14:10, where it conveys strong emotional responses. Some lexicons note a distinction between θυμός and related terms like ὀργή, with θυμός indicating a more transient emotional outburst.
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 →θυμός, -οῦ, ὁ
(< θύω),
[in LXX most freq. for אַף, also for חֵמָה, חָרוֹן, etc., 30 words in all;]
θυμός, -οὔ, 6, (fr. θύω to rush along or on, be in a heat, breathe violently; hence Plato correctly says, Cratyl. p- 419 e., θυμὸς ἀπὸ τῆς θύσεως x. ζέσεως τῆς ψυχῆς; accordingly it signifies both the spirit panting as it were in the body, and the rage with which the man pants and swells), [fr. Hom. down], Sept. often for ἮΝ anger, and 721 excandescentia; also for 17 ἽΓῚ aestus. In the N. T. 1. passion, angry heat, (excandescentia, Οἷς. Tuse. 4, 9, 21), anger forthwith boiling up and soon subsiding again, (ὀργή, on the other hand, denotes indignation which has arisen gradually and become more settled; [ef. (Plato) deff. 415 6. θυμός: ὁρμὴ βίαιος ἄνευ λογισμοῦ: νόσος τάξεως Ψυχῆς ἀλογίστου. ὀργή" τιμωρεῖσθαι. Greg. Naz. carm. 34 θυμὸς μέν ἐστιν ἀθρόος ζέσις φρενός, ὀργὴ δὲ θυμὸς ἐμμένων, Herm. mand. 5, 2, 4 ἐκ δὲ τῆς πικρίας θυμός, ἐκ δὲ τοῦ θυμοῦ ὀργή; ef. Aristot. rhet. 2, 2, 1 and…
Read the full entry →θυμός is not so common as might have been expected, but it is found in the curious alphabetical acrostic of early i/a.D., P Tebt II. 278%?, where, with reference to the loss of a garment, it is said of the thief—@vpod περιπεσῖτε (/. - εἴται), “he will meet with anger” (Edd.): cf. BGU IV. 1141 Ovyarnp 2 94 θυρεός (B.c. 14) ἐπὶ θυμῶι. So in the new Alexandrian erotic fragment P Grenf 1. 1% (ii/B.c.) γίνωσκε ὅτι θυμὸν ἀνίκητον ἔχω ὅταν ἔρις λάβῃ pe. Add from the inscrr. the early Sy// 231 (the “‘ Gadatas’”’ inscr. translated from a rescript of Darius 1.) δώσω σοι μὴ μεταβαλομένωι πεῖραν ἠδικ[ημέ]νου θ[υἹμοῦ, Michel 1322 A* Δ]ιονύσιον κατα[δ]ῶ καὶ τὴν γλῶτ(τ)αν τὴν κακὴν καὶ τὸν θυμὸν τὸν κακὸν καὶ τὴν ψυχὴν τὴν κακήϊν, and Magn 115(a) (letter of Darius Hystaspes) δώσω σοι . πεῖραν ἠδικη[μέϊνου θυμοῦ. [In P Lond 4235 (B.c. 168) (=I. p. 31) for the editor’s θυμήν, from an apparently new form…
Read the full entry →θυμός (thumos) — wrath.
θῡμός, ὁ,
soul, spirit, as the principle of life, feeling and thought, especially of strong feeling and passion (rightly derived from θύω (B) by [Refs 5th c.BC+]
I. in physical sense, breath, life, θ. ἀπηύρα, ἀφελέσθαι, ἐξαίνυσθαι, ὀλέσαι, frequently in [Refs 8th c.BC+]; ἀπὸ δ᾽ ἔπτατο θ. [Refs 8th c.BC+]; of animals, [Refs], etc.: less frequently in Trag., [Refs 5th c.BC+]
I.2. spirit, strength, τείρετο δ᾽ ἀνδρῶν θ. ὑπ᾽ εἰρεσίης [Refs 8th c.BC+]
I.3. πάτασσε δὲ θ. ἑκάστου each man's heart beat high, [Refs]
II. soul, as shown by the feelings and passions; and so,
II.1. desire or inclination, especially desire for meat and drink, appetite, πιέειν ὅτε θ. ἀνώγοι [Refs 8th c.BC+]; βαλέειν δέ ἑ ἵετο θ[Refs]; θ. ἐποτρύνῃ [τινά] [Refs 8th c.BC+]…
θυμός
thumos
from 2380; passion (as if breathing hard):--fierceness, indignation,
wrath. Compare 5590.
see GREEK for 2380
see GREEK for 5590
θυμός, οῦ, ὁ
n.m.
an outburst of passion, wrath
θυμός thumos 18x
pr. the soul, mind; hence, a strong passion or emotion of the mind; anger, wrath, Lk. 4:28; Acts 19:28; pl. swellings of anger, 2 Cor. 12:20; Gal. 5:20
θυμός θυ_μός, ὁ, θύω2 the soul:
like Lat. anima, the soul, breath, life, θυμὸν ἀπαυρᾶν, ἀφελέσθαι, ἐξελέσθαι, ἐξαίνυσθαι, ὀλέσαι to take away life, Hom.; θυμὸν ἀποπνείειν to expire, Il.; θυμὸν ἀγείρειν to collect oneself, id. Il., etc.; θυμὸς τείρετο καμάτῳ his spirit was wearied by toil, id. Il.
like Lat. animus, the soul, heart; and so,
of desire for meat and drink, ἔπιον θ᾽ ὅσον ἤθελε θυμός id. Il.:—c. inf., βαλέειν δέ ἑ θυμὸς ἀνώγει his heart bade him shoot, id. Il.; ἤθελε θυμῷ he wished in his heart or with all his heart, id. Il.; θυμῷ βουλόμενος wishing with all one's heart, Hdt.; so, ἐκ θυμοῦ φιλέειν Il.:— θυμός ἐστί μοι, θ. γίγνεταί μοι, c. inf., I have a mind to do . . , id. Il., Xen., etc.:—also as the seat of sorrow or joy, χαῖρε δὲ θυμῷ Il.; ἄχνυτο θυμός id.…
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
18 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 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 179 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὅταν δὲ ἔμπαλιν ἀφηνιάσῃ καὶ ἀναχαιτίσῃ ὁ θυμὸς καὶ ἡ ἐπιθυμία καὶ τὸν ἡνίοχον, λέγω δὲ τὸν λογισμόν, τῇ βίᾳ τῆς ὁρμῆς κατασύρῃ καὶ ὑποζεύξῃ, ἑκάτερον δὲ πάθος λάβηται τῶν ἡνιῶν, ἀδικία κρατεῖ·
τῆς δʼ οὐ πειθομένης, ἀρκεῖσθαι δʼ αὐτὴν ἀξιούσης, ὅτι τῆς τιμῆς αὐτὴν ἀφέλοιτο τῆς παρὰ τοῦ ἀνδρός, Ῥαχήλα πεπαίνουσα τὸν θυμὸν τῆς ἀδελφῆς παραχωρήσειν αὐτῇ τἀνδρὸς ἔλεγε κοιμησομένου παρʼ αὐτῇ κατʼ ἐκείνην τὴν ἑσπέραν.
οἱ στυγητοὶ καὶ πάσης κακίας πλήρεις εἰς τοσοῦτο ἐξήρισαν θυμοῦ, ὥστε τοὺς ἐν ὁσίᾳ καὶ ἀμώμῳ προθέσει δουλεύοντας τῷ θεῷ εἰς αἰκίαν περιβαλεῖν, μὴ εἰδότες ὅτι ὁ ὕψιστος ὑπέρμαχος καὶ ὑπερασπιστής ἐστιν τῶν ἐν καθαρᾷ συνειδήσει λατρευόντων τῷ…
κη ἐν Κροκοδείλων πόλει τοῦ Ἀρσινοείτου νομοῦ. ὁμολογοῦσιν Λεοντίσκος Λεοντίσκου Πέρσης τῆς ἐπιγονῆς καὶ Θῦμος Μεγακλέους Μακεδὼν τῆς ἐπιγονῆς καὶ Τεσενοῦφις Πετώυτος Ἀρσινοείτης Νικάνδρωι Συρακοσίῳ τῶν Θεοδώρου τῆς β
ἐξ ὧν δότω κατʼ ἔτος μήλων χίλιον καὶ μὲν τῶι πρώτῳ ἔτει τῆς μισθώσεως θύμου πέμπτον δέκατον , ἐπὶ δὲ τὰ λοιπὰ ἔτη δύο κατʼ ἔτος θύμου διπλάσιον μέτρῳ
τῇ κυρίᾳ χαίρειν. ἀσπάζου Παράβολον καὶ μελησάτω σοι περὶ τῶν φοινικίων καὶ μυξαρίων καὶ θύμου. ἀσπάζου Φιλοκλῆν, Σκνίφα, Ἡγεμονίδα. ἔρρωσο.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ὀργή (orgē) means anger, wrath, or passion. It is derived from a root meaning to swell or teem, indicating an internal agitation. In the New Testament, it describes both human anger and the divine reaction against sin, appearing in verses like Mark 3:5 and Romans 1:18. Lexicons note that it differs from θυμός (thymos), which refers to a more transient emotional state.
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 →ὀργή, -ῆς, ἡ,
[in LXX chiefly for אַף, also for חָרוֹן, חֵמָה, קֶצֶף, etc.;]
impulse, propensity, disposition.
anger, wrath;
ὀργή, -ῆς, 7, (fr. ὀργάω to teem, denoting an internal motion, esp. that of plants and fruits swelling with juice [Curtius § 152]; ef. Lat. turgere alicui for irasci alicui in Plaut. Cas. 2, 5,17; Most. 8, 2,10; οἵ. Germ. arg, Aerger), in Grk. writ. fr. Hesiod down the natural disposition, temper, character; movement or agitation of soul, impulse, desire, any violent emotion, but esp. (and chiefly in Attic) anger. In bibl. Grk. anger, wrath, indignation, (on the distinction between it and θυμός, see θυμός, 1): Eph. iv. 31; Col. iii. 8; Jas.i.19sq.; μετ᾽ ὀργῆς, indignant, [A. V. with anger], Mk. iii. 5; χωρὶς ὀργῆς, 1 Tim. ii. 8; anger exhibited in punishing, hence used for the punishment itself (Dem. or. in Mid. § 43): of the punishments inflicted by magistrates, Ro. xiii.4; διὰ τὴν ὀργήν, i. 6. because disobedience is visited with punishment, ib. 5. The ὀργή attributed to God in the N.…
Read the full entry →ὀργή ‘“suddenly I open my eyes and see the twins in the school of Tothes,”’ 26. 441} (B.C. 153) ἐγὼ yap ἐνύπνια ὁρῶ πονηρά, followed by βλέπω Μενέδημον κατατρέχοντά pe, and 20. 45° (B.C. 153) (= Witkowski*, p. 85) ὁρῶ ἐν τῴ ὕπνῳ τὸν δραπέδην Μενέδημον ἀντικείμενον ἡμῖν. See also P Leid Wii. 26 (ji/ili A.D.) oé, τὸν αὐτογέννητον θεόν, τὸν πάντα (= δρῶντα καὶ πάντα ἀκούοντα, καὶ μὴ ὁρώμενον, and the iv/A.D. Christian sepulchral inser., P Hamb I. 225 Y]iz θεοῦ μεγάλοιο τὸν οὐδέποτ᾽ ἔδρακεν ἀνήρ: cf. Jn 115, I Tim 615: The meaning ‘‘see” with the mind, ‘‘perceive,’’ ‘‘ discern,” may be traced in such exx. as P Hib I. 444 (B.c. 253) ὁρῶντες δέ σε καταραθυμοῦντα Suny ϑεῖν kal νῦν ἐπιστεῖλαί σοι, ““Ῥαΐ seeing that you are negligent I thought it my duty to send to you instructions again now’ (Edd.), BGU IV. 1078" (A.D. 39) λοιπὸν οὖν, ἐὰν λάβω τὰ κερμάμια (/. κεράμια or κερμάτια), ὄψομαι, τί με…
Read the full entry →ὀργή (orgē) — wrath.
ὀργή, ἡ,
natural impulse or propensity (see. ὀργάω II): hence, temperament, disposition, mood, κηφήνεσσι κοθούροις εἴκελος ὀργήν [Refs 8th c.BC+]; so μείλιχος, γλυκεῖα ὀργά, [Refs 5th c.BC+]; ὠμή, ἀτέραμνος ὀργή, [Refs]; ὀργῆς νοσούσης εἰσὶν ἰατροὶ λόγοι of 'a mind diseased', [Refs 5th c.BC+]; ἀστυνόμοι ὀργαί social dispositions, [Refs 5th c.BC+]: also in Prose, διεπειρᾶτο αὐτῶν τῆς τε ἀνδραγαθίης καὶ τῆς ὀργῆς [Refs 5th c.BC+]; ἐπιφέρειν ὀργάς τινι suit one's moods to another, [Refs 5th c.BC+]
II. anger, wrath, ὀργῇ χρῆσθαι to be in a passion, [Refs 5th c.BC+]; ὀργῇ εἶξαι, χαρίζεσθαι, [Refs 5th c.BC+] involves anger, [Refs 5th c.BC+]; ἐν…
ὀργή
orge
from 3713; properly, desire (as a reaching forth or excitement of the
mind), i.e. (by analogy), violent passion (ire, or (justifiable)
abhorrence); by implication punishment:--anger, indignation,
vengeance, wrath.
see GREEK for 3713
ὀργή, ῆς, ἡ
n.f.
anger, wrath, passion
ὀργή ὀργη, ἡ,
natural impulse or propension: one's temper, temperament, disposition, nature, Hes., Theogn., etc.; ἀλωπέκων ὀργαῖς ἴκελοι Pind.; ὀργαὶ ἀστυνόμοι social dispositions, Soph.; πρὸς τὰ παρόντα τὰς ὀργὰς ὁμοιοῦν Thuc., etc.
passion, anger, wrath, Hdt., Soph., etc.; ὀργῇ χάριν δοῦναι Soph.; ὀργῇ εἴκειν Eur.; δι᾽ ὀργῆς ἔχειν τινά Thuc.; ἐν ὀργῇ ἔχειν or ποιεῖσθαί τινα id. Thuc., etc.
Adverbial usages, ὀργῇ, in anger, Hdt., etc.; so, δι᾽ ὀργῆς, ἐξ ὀργῆς, κατ᾽ ὀργήν Soph.; μετ᾽ ὀργῆς Plat.
Πανὸς ὀργαί panic fears (i. e. terrors sent by Pan), Eur.:—but, ὀργή τινος anger against a person or at a thing, Soph.; ἱερῶν ὀργάς wrath at or because of the rites…
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
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…
36 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 36 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 154 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.
ἐφ’ ᾧ τὸν πατέρα χαλεπήναντα — ἡ γὰρ πρᾶξις ὀργῆς ἀξία, ἐπεὶ παρελθόντες τὸ ζωῆς ἀθανάτου φυτόν, τὴν ἀρετῆς παντέλειαν, ὑφ’ ἧς μακραίωνα καὶ εὐδαίμονα βίον ἐδύναντο καρποῦσθαι, τὸν ἐφήμερον καὶ θνητὸν οὐ βίον ἀλλὰ χρόνον κακοδαιμονίας μεστὸν εἵλοντο…
τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ διʼ αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δʼ αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ τιμωρήσεσθαι κατὰ τὴν ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης…
ἐπικάλεσαι δέ, εἴ τίς σοι ὑπακούσεται, ἤ εἴ τινα ἁγίων ἀγγέλων ὄψῃ: καὶ γὰρ ἄφρονα ἀναιρεῖ ὀργή.
οὐκ ἐδυνάμην γὰρ ἀπὸ τῆς πρώτης ἡμέρας ἀποστείλῃ τὸ δικότυλον ἐλαίου ἀλλὰ ὀργή με ἔλαβε ὅτι ἔπεμψας Μάξιμον καὶ … … εκπρασταμυ
εἰ μὴ μόνον περὶ τοῦ ὄνου Καρᾶτος. ὑμεῖς δὲ ἐφάνητέ με καιροτηροῦσαι καὶ εἰ ὀργή τις ἔνι ἐν τῷ με μηδὲν παραπέμψασθαι ἀκούσαντα, ἰδοὺ ἐπλήγην ὑπὸ ἵππου καὶ ἐκινδύνευσα
σὺν Ἀντωνίῳ τῷ προγεγραμμένῳ ἀδελφῷ … … τούτου καὶ τῆς περὶ αὐτὸν ἀμέτρου ὀργῆς … … σας· εἰς δὲ ἀπόδειξιν ὅτι κακοῦ βίου ε … … … -ηγήσαντος
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
κραυγή (kraugē) refers to a cry, shout, or outcry, often associated with strong emotions like grief or tumult. It appears in various contexts in the New Testament, such as in Matthew 25:6 and Hebrews 5:7, where it can denote both distress and joyful shouting. The word is derived from the verb κράζω (krazō), meaning to cry out.
κραυγή, -ῆς, ἡ, [cf. κράζω ; on its class. use see Schmidt, Syn. i. ch. 3 § 4; fr. Eur. down]. Sept. for MPMI, MPLS, TW, NPA, ete.; a crying, outcry, clamor: Mt. xxv. 6; Lk.i.42 TWH Trtxt.; Acts xxiii. 9; Eph. iv. 31, and RG in Rev. xiv. 18; of the wailing of those in distress, Heb. v. 7; Rey. xxi. 4.
κραυγή. In P Petr IT. 4511}. 35 (B.c. 246) (cf. IIT. p. 334) Ptolemy III. describes his triumphal reception—kal of μὲν ἐδεξιοῦ[ντ]ο, ot δὲ [ . . .] μετὰ κρότου καὶ κραυγῆς [. . -, where the word has the ‘‘joyful”’ association that we find in Lk 14%. On the other hand, in P Tebt I. 154 (B.c. 114) τῆι ἃ τοῦ ὑποκειμένου μηνὸς ὡσεὶ περὶ ὥραν ca [[κραυγῆς]] θορύβου γενομένου ἐν τῆι κώ(μηι), ‘fon the first of the current month at about the eleventh hour a disturbance occurred in the village” (Edd.), we are reminded of the usage in Ac 23°. The plur. is found in the interesting literary text, P Oxy X. 124241. 4 (early iii/A.D.), describing an audience between the Emperor Trajan and certain rival Greek and Jewish emissaries from Alexandria, where it is stated that sweat broke out on the image of Sarapis carried by the Alexandrians-— θεασάμενος δὲ Tpatavds ἀπεθαύμασεν), καὶ ped’ ὁλίγον συνδρομαὶ…
Read the full entry →κραυγή (kraugē) — shouting.
κραυγ-ή, ἡ,
crying, screaming, shouting, τίς ἥδε κ.; [Refs 6th c.BC+]; rarely of a shout of joy, [NT+5th c.BC+]
κραυγή
krauge
from 2896; an outcry (in notification, tumult or grief):--clamour,
cry(-ing).
see GREEK for 2896
κραυγή, ῆς, ἡ
n.f.
a shout, clamor, outcry
κραυγή κραυγή, ἡ, κράζω a crying, screaming, shrieking, shouting, Lat. clamor, Eur., Xen.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
6 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 6 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 35 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.
"ἰδοὺ κραυγὴ τῶν υἱῶν Ἰσραὴλ ἥκει πρὸς μέ“ (Exod.
οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει, τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις.
Λέγει οὖν πάλιν περὶ τούτων πρὸς αὐτούς: Ἱνατί μοι νηστεύετε, λέγει κύριος, ὡς σήμερον ἀκουσθῆναι ἐν κραυγῇ τὴν φωνὴν ὑμῶν;
τοῦ ζῆν ἀνέλωσι, καὶ τὴν μὲν θύραν τοῦ ἱεροῦ προφθάσαντός μου καὶ κλείσαντος μετὰ κραυγῆς τε διαστελλομένου μεθʼ ἡσυχίας ἀναλύειν, οὐδʼ ὣς ἀπεχώρουν, Δίφιλον δέ τινα τῶν παρακατεχομένων ὑπὸ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word βλασφημία (i.e., *blasphemia*) refers to slander or abusive speech, particularly against God, known as blasphemy. It is derived from βλάσφημος and encompasses a range of derogatory expressions, including defamation and irreverent remarks. The New Testament cites it in various contexts, such as Matthew 12:31 and Mark 3:28, highlighting its serious implications.
βλασφημία, -as, 9, railing, reviling, (Vulg. blasphemia) ; a. univ. slander, detraction, speech injurious to another’s good name : Mt. xii. 31; xv. 19; Mk. iii. 28; vii. 22; Eph. iv. 31; Col. iii. 8; 1 Tim. vi. 4; Jude 9 (κρίσις βλασφημίας, i. 4. κρίσις βλάσφημος in 2 Pet. ii. 11, a judgment pronounced in reproachful terms); Rev.ii.9. ὍὌ. specifically, impious and reproachful speech injurious to the divine majesty: Mt. xxvi. 65; Mk. ii. 7 [RG]; xiv. 64; Lk. v. 21; Jn. x. 33; Rev. xiii. 5 [not Lehm.]; ὄνομα or ὀνόματα βλασφημίας i. q. βλάσφημα (cf. W. § 34, 3 b.; [B. § 132, 10]): Rev. xiii. 1; xvii. 3 [RG Tr, see γέμω]; τοῦ πνεύματος, gen. οὗ obj., Mt. xii. 31; πρὸς τὸν θεόν, Rev. xiii. 6. (Eur., Plat., Dem., al.; for ΠΣ), Ezek. xxxv. 12.) [BB.DD. 5. ν. Blasphemy; Campbell, Diss. on the Gospels, diss. ix. pt.…
Read the full entry →βλασφημία (blasphēmia) — blasphemy.
βλασφημ-ία, ἡ,
word of evil omen, profane speech, [Refs 4th c.BC+]; βλασφημίαν ἐφθέγξατο, at a sacrifice, [Refs 5th c.BC+]
2. defamation, slander, [NT+4th c.BC+]; ὅλας ἁμάξας βλασφημιῶν whole cart-loads of abuse, [Refs 2nd c.AD+]
3. irreverent speech against God, blasphemy, ἡ εἰς τὸ θεῖον β. [LXX+4th c.BC+]against.., [NT]
βλασφημία
blasphemia
from 989; vilification (especially against God):--blasphemy, evil
speaking, railing.
see GREEK for 989
βλασφημία, ας, ἡ
n.f.
abusive or scurrilous language, blasphemy
βλασφημία From βλάσφημος a profane speech, opp. to εὐφημία, Eur., Plat.
defamation, evil-speaking, slander, Dem.
impious and irreverent speech against God, blasphemy, NTest.; τοῦ πνεύματος against the Spirit, id. NTest.; πρός τινα id. NTest.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
slan'-der (substantive, dibbah, "slander"; diabolos, "slanderer"; verb raghal, "to slink about" as a talebearer, lashan, "to use the tongue," "to slander"; diaballo, "to calumniate," "to slander"; and other words): Slander (etymologically a doublet of "scandal," from OFr. esclandre, Latin scandalum, "stumblingblock") is an accusation maliciously uttered, with the purpose or effect of damaging the reputation of another. As a rule it is a false charge (compare Mt 5:11); but it may be a truth circulated insidiously and with a hostile purpose (e.g. Da 3:8, "brought accusation against," where Septuagint has diaballo, "slander"; Lu 16:1, the same Greek word). Warnings, condemnations and complaints in reference to this sin are very…
18 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 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
μηδὲν οὖν μήτε τῶν εἰς εὐλογίας καὶ εὐχὰς μήτε τῶν εἰς βλασφημίας καὶ κατάρας ἐπὶ τὰς ἐν προφορᾷ διεξόδους ἀναφερέσθω μᾶλλον ἢ διάνοιαν, ἀφ’ ἧς ὥσπερ ἀπὸ πηγῆς ἑκάτερον εἶδος τῶν λεχθέντων δοκιμάζεται.
εἰ γάρ τις τῆς σκηνῆς κατανοήσειε τὴν πῆξιν καὶ τοῦ ἱερέως ἴδοι τὴν στολὴν τά τε σκεύη, οἷς περὶ τὴν ἱερουργίαν χρώμεθα, τόν τε νομοθέτην εὑρήσει θεῖον ἄνδρα καὶ ματαίως ἡμᾶς ὑπὸ τῶν ἄλλων τὰς βλασφημίας ἀκούοντας·
καὶ αὕτη ἡ ἀκοὴ οὐ μόνον εἰς ἡμᾶς ἐχώρησεν, ἀλλὰ καὶ εἰς τοὺς ἑτεροκλινεῖς ὑπάρχοντας ἀφ̓ ἡμῶν, ὥστε καὶ βλασφημίας ἐπιφέρεσθαι τῷ ὀνόματι κυρίου διὰ τὴν ὑμετέραν ἀφροσύνην, ἑαυτοῖς δὲ κίνδυνον ἐπεξεργάζεσθαι.
αἴρω, transliterated as airō, is a Greek verb meaning to lift, raise, or take up. It encompasses a range of actions such as bearing or carrying something away, and it can also refer to the figurative act of raising one's voice or expiating sin. The New Testament uses this word in contexts like lifting a bed (Mark 2:9) and bearing the cross (Matthew 16:24).
αἴρω (contr. fr. poet. deipw); fut. ἀρῶ; 1 aor. ἦρα, inf. ἄραι, impv. dpov; pf. ἦρκα (Col. ii. 14); Pass., (pres. αἴρομαι]; pf. ἦρμαι (Jn. xx. 1); 1 aor. ἤρθην; (on the rejection of iota subser. in these tenses see Bitm. Ausf. Spr. i. pp. 413, 439 ;[W. 47 (46)]); 1 fut. dpOjcopa; [fr. Hom. down]; in the Sept. generally i. q. NWI; to lift up, raise. 1. to raise up; a. to raise stones, Jn. viii. 59; serpents, Mk. xvi. 18; a dead body, Acts xx. 9. b. to raise upwards, elevate, lift up: the hand, Rey. x. 5; the eyes, Jn. xi. 41; the voice, i. e. speak in a loud tone, ery out, Lk. xvii. 13; Acts iv. 24, (also in prof. writ.) ; τὴν ψυχήν, to raise the mind, i. q. excite, affect strongly (with a sense of fear, hope, joy, grief, ete.) ; in Jn. x. 24 to hold the mind in suspense between doubt and hope, cf. Liicke [or Meyer] ad loc. ¢. to draw up: a fish, Mt. xvii. 27 (ἀνασπᾶν, Hab. i. 15)…
Read the full entry →αἴρω. For αἴρω, “raise,” (ii/A.D.) ἄραι τὴν χεῖρα, and so 70. 607% 57. for αἴρειν χεῖρας may be specially noted, the Alexandrian inser. in Predsigke 1323 (ii/A.D.): θεῷ ὑψίστῳ καὶ πάντων ἐπόπτῃ Kal Ἡλίῳ καὶ Νεμέσεσι αἴρει ᾿Αρσεινόη ἄωρος τὰς χεῖρας. The inscr. is heathen, but has striking similarity to the Jewish prayer for vengeance on which Deissmann comments in ZAZ p. 423 ff. : is its thought partly due to Jewish suggestion? In P Fay 103% (iti/A.D.) payment is allotted to the bearers of a corpse—tois ἠρκάσι “lift up,”? as in Rev τοῦ, cf. Syd/ 807% One passage (4-601) αὐτόν : cf. P Grenf 11. 77° (iii/iv A.D.) ( = Se/ec- | tions, p. 120). In a magical formula of iii/A.D. instructions are given to take twenty-nine palm leaves, on whicn the names of the gods have been inscribed, and then —épe (= alpe) κατὰ δύο δύο, ‘‘Jift them up two by two,” P Oxy VI. 8861 ( = Selections, p. 111). A…
Read the full entry →αἴρω (airō) — to take up.
ἀείρω,
Epic dialect, Ionic dialect, and poetry; αἴρω (once in [Refs 8th c.BC+], Attic dialect and Trag. (except [Refs 4th c.BC+]; Aeolic dialect ἀέρρω, [Refs 7th c.BC+]imperfect ἤειρον (συν-) [Refs 8th c.BC+], Epic dialect ἄειρον[Refs 8th c.BC+], Attic dialect and Trag. ᾖρον: future ἀρῶ [ᾱ], contraction for ἀερῶ (which is not found), [Refs 5th c.BC+]: aorist 1 ἤειρα (συν-) [Refs 8th c.BC+], (παρ-) [Refs 7th c.BC+], Epic dialect ἄειρα[Refs 8th c.BC+]; Aeolic dialect imperative ἀέρρατε[Refs 7th c.BC+]; subjunctive ἀέρσῃ[Refs]; participle ἀείρας[Refs 5th c.BC+]; ἦρα[Refs 5th c.BC+], 3rd.pers.plural ἤροσαν[LXX+3rd c.BC+], infinitive ἆραι[Refs 3rd c.BC+], participle ἄρας[Refs 5th c.BC+] in all moods]: perfect ἦρκα[Refs 4th c.BC+], (ἀπ-) [Refs 5th c.BC+]pluperfect ἤρκεσαν (ἀπ-) [Refs 4th c.BC+]:—middle ἀείρομαι (ἀπ-) [Refs 8th c.BC+]; αἴρομαι [Refs 5th…
Read the full entry →αἴρω
airo
a primary root; to lift up; by implication, to take up or away;
figuratively, to raise (the voice), keep in suspense (the mind),
specially, to sail away (i.e. weigh anchor); by Hebraism (compare
5375) to expiate sin:--away with, bear (up), carry, lift up, loose,
make to doubt, put away, remove, take (away, up).
see HEBREW for 05375
αἴρω
v.
I raise, lift up
αἴρω airō 101x
to take up, lift, raise; bear, carry; take away, remove; destroy, kill
αἴρω epic and poet. ἀείρω q.v. distinguish ἀρῶ from ἀ_ρῶ, contr. of ἀερῶ. Act.
to take up, raise, lift up, Il., etc.; αἴρειν βῆμα to step, walk, Eur.; αἴρ. σημεῖον to hoist a signal, Xen.:—Pass. to mount up, ascend, id. Xen.
often of armies and ships, αἴρ. τὰς ναῦς to get the fleet under sail, Thuc.:—also intr. to get under way, start, set out, ἆραι τῶι στρατῶι id. Thuc.;—so in Mid. and Pass., Hdt., etc.
to bear, sustain, μόρον Aesch.; ἆθλον Soph.
to raise up, exalt, Aesch.:—of passion, to exalt, excite, ὑψοῦ αἴρειν θυμόν to grow excited, Soph.; αἴρειν θάρσος to pluck up courage, Eur., etc.: Pass., οὐκ ἤρθη νοῦν ἐς ἀτασθαλίην Simon.
to raise by words, to extol, exaggerate, Eur., Dem.
Verb-APM-3S — Verb · aorist · passive · imperative · third person · singularaorist passive imperative — a completed action, viewed as a whole.
V-APM-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: iMperative Person: third Number: Singular
103 occurrences in the New Testament, rendered 55 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 101 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 132 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.
τοῦ μὲν γὰρ γεγονότος ἐπιμελεῖσθαι τὸν πατέρα καὶ ποιητὴν αἱρεῖ λόγος·
οἱ δὲ συνέντες ἰσχὺν αὐτῷ καὶ μέγεθος πραγμάτων τὴν ὄψιν προλέγουσαν καὶ κατʼ αὐτῶν τὴν ἐξουσίαν ἐσομένην τῷ μὲν Ἰωσήπῳ τούτων οὐδὲν ὡς οὐ γνώριμον αὐτοῖς τὸ ὄναρ ὂν διεσάφησαν, ἀρὰς δʼ ἐποιήσαντο μηδὲν εἰς τέλος αὐτῷ παρελθεῖν ὧν ὑπενόουν καὶ πρὸς…
τύπος ἐστὶν τοῦ Ἰησοῦ τῇ ἐκκλησίᾳ θέμενος, ὅτι ὃς ἐὰν θέλῃ τὸ ἔριον ἆραι τὸ κόκκινον, δεῖ αὐτὸν πολλὰ παθεῖν διὰ τὸ εἶναι φοβερὰν τὴν ἄκανθαν, καὶ θλιβέντα κυριεῦσαι αὐτοῦ.
Ἐπιθυμήτῳ μηδὲ Τρυφωνίωνι ἂν μή σε ασ … α … …… ται τὸ καθέν” αἱρῶν ὅτι ὁ ἐπίτροπος ἔγνωκε ὅτι ἔχει τ … … … … … ἐνέχυρον, ἄν
σὺν Σεξτιλλίωι ἑκατοντάρχηι δραχμαὶ ξ παιδαρίωι δραχμαὶ η γείνεται τοῦ ιη ἔτους ἀργυρίου δραχμαὶ Αρη καὶ τοῦ ιθ ἔτους ἀργυρίου δραχμαὶ ω καὶ τιμῆς κλημάτων εἰς μοσχείαν δραχμαὶ ρκ
ἀρουρῶν δ γ μίσθωσις Κρονίωνος πρὸς Ἀκῆν καὶ ἄλλον ἀρουρῶν … μίσθωσις Κρονίωνος πρὸς Ἡρᾶν ἀρουρῶν μίσθωσις Μαχάτου καὶ ἄλλου πρὸς Με … είφιον μυμ … μίσθωσις Ἀμάειτος πρὸς
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 647 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word σύν (sun) is a preposition meaning 'with' or 'together with,' indicating association, companionship, or inclusion. It is used with the dative case and appears frequently in the New Testament, especially in the writings of Luke and Paul. Notably, it conveys a closer relationship than other similar prepositions. Examples include phrases like 'σὺν Χριστῷ' (with Christ) and 'σὺν ἐμοί' (with me).
σύν (old Att. ξύν),
prep. c. dat.,
expressing association, fellowship and inclusion. It gradually gave way to μετά, c. gen. (cf. LS, s.v.; Bl., § 41, 3), and is therefore comparatively infrequent in NT, being rare in Mt4, Mk6, Jo3, and elsewhere (exx. Ja 1:11, II Pe 1:18) only in Lk (Gosp. and Ac) and Paul. With, together with: of companionship and association, Lk 2:13, Jo 21:3, Ac 10:23, al.; εἶναι σύν τινι, Lk 7:12, Ac 4:13, Phl 1:23, al.; of partisanship, Ac 4:13; οἱ σύν τινι (ὄντες), of attendants, companions or colleagues, Read the full entry →
σύν [the older form ξύν is still found in some edd. in composition (as ξυμ-βαίνω, 1 Pet. iv. 12 Rec***; see L. and S. 5. v. init.; cf. 3, o,s)], a preposition; it is never used in the Apocalypse, rarely by Matthew [some four times (texts vary) ], Mark [some five times, or John (three times) ], (who prefer μετά), more frequently by Luke ΄, συν [(Gospel and Acts) about 79 times] and Paul [about 39 times ; on the comparative frequency of these prepp. in the classics, see L. and S.s. v. ad init.]. It takes the Dative after it, and denotes accompaniment and fellowship, whether of action, or of belief, or of condition and experience; (acc. to the grammarians [ef. Donaldson, New Crat.§181; Kriiger §68, 13,1; Kihner ii. p.438]; W. 391 (366), a fellowship far closer and more intimate than that expressed by perd, although in the N. T. this distinction is much oftener neglected than observed).…
Read the full entry →συν. This ‘‘aristocrat” among the prepositions as compared with ἐν the ‘‘ maid of all work” is comparatively rare in the NT, having given place, as it did in Attic Greek, to μετά c. gen. (cf. Blass Gr. p. 132). (1) For its general meaning “‘with,” either ‘‘ along with” or ‘‘in addition to,’’we may note—P Tebt I. 438 (B.C. 118) παρεγενήθημεν els ἀπάντησιν σὺν τῶι τῆς κώμης κωμάρχωι [καί] τινων τῶν πρεσβυτέρων τῶν [γ]εωργῶν, “να came to meet him together with the -komarch of the village and some of the elders of the cultivators’ (Edd.), i. 13} (B.C. 114) ἐφοδεύοντός μου σὺν “Qpwr κω(μάρχηι) καὶ ΠΠατάνι. . . [[τὰ ἐν περὶ τὴν κώμην χωματικὰ ἔργα, “as I was inspecting, in company with Horus the komarch and Patanis, the embankment works near the village ’’ (Edd.), 25, 207 (B.c. 113) memépp(a>pelv] ᾿Αράχθην σὺν Tots κωμογραμματεῦσι ἐσόμενον μέχρι TOU με παραγενέσθαι, “T, have sent Arachthes to…
Read the full entry →σύν (sun) — with.
σύν [ῠ],
old Attic dialect ξύν; Boeotian dialect σούν [Refs 3rd c.BC+];
__A σ. ἡρώων [Refs 2nd c.AD+]:—with. The form ξύν rarely occurs in [Refs 8th c.BC+]; in Ionic dialect verse we find ξύν [Refs 7th c.BC+]; in early Ionic dialect Prose (including Inscrr.,[Refs 6th c.BC+] is only found in ξυνίημι [Refs 5th c.BC+]; in the late Ionic of [Refs 2nd c.AD+]; in Aeolic dialect and Doric dialect it is rare, ξυνοίκην [Refs 7th c.BC+]; elsewhere Doric dialect σύν, [Refs 6th c.BC+] and becomes usual towards the end; after [Refs 5th c.BC+]; otherwise, of Attic dialect Prose writers [Refs 5th c.BC+] a few times in compounds; codices [Refs 5th c.BC+]; in [Refs 5th c.BC+] is very frequently; in Trag. both forms occur. The preposition σύν gradually gave way to μετά with genitive, so that whereas [Refs 4th c.BC+] with genitive, the proportions in [Refs 5th c.BC+]…
σύν
sun
a primary preposition denoting union; with or together (but much
closer than 3326 or 3844), i.e. by association, companionship,
process, resemblance, possession, instrumentality, addition,
etc.:--beside, with. In composition it has similar applications,
including completeness.
see GREEK for 3326
see GREEK for 3844
σύν
Prep.
with
σύν syn 128x
with, together with, Mt. 25:27; 26:35; 27:38; attendant on, 1 Cor. 15:10; besides, Lk. 24:21; with, with the assistance of, 1 Cor. 5:4; with, in the same manner as, Gal. 3:9; εἶναι σύν τινι, to be with any one, to be in company with, accompany, Lk. 2:13; 8:38; to be on the side of, be a partisan of any one, Acts 4:13; 14:4; οἱ σύν τινι, those with any one, the companions of any one, Mk. 2:26; Acts…
Read the full entry →σύν prep. with dat., Lat. cum
along with, in company with, together with, δεῦρ᾽ ἤλυθε σὺν Μενελάῳ Il.
with collat. notion of help, σὺν θεῷ with God's help or blessing, (the God being conceived as standing with one), Hom., etc.; σὺν θεῷ εἰρημένον spoken as by inspiration, Hdt.: so, σὺν δαίμονι, σὺν Διί, σὺν Ἀθήνῃ Il.; so also, σύν τινι εἶναι or γίγνεσθαι to be with another, i. e. on his side, of his party, Xen.; οἱ σύν τινι any one's friends, followers, id. Xen.
endued with, ἄκοιτις σὺν μεγάλῃ ἀρετῇ Od.: of things that belong or are attached to a person, στῆ σὺν δουρί Il.; σκῆπτρον, σὺν τῷ ἔβη id. Il.; αὐτῇ σὺν φόρμιγγι id. Il. (here, in attic, the σύν is often omitted).
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
131 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 82 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ διʼ αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δʼ αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ τιμωρήσεσθαι κατὰ τὴν ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης…
Τοὺς δὲ ἀπεσταλμένους ἀφ̓ ἡμῶν Κλαύδιον Ἔφηβον καὶ Οὐαλέριον Βίτωνα σὺν καὶ Φορτουνάτῳ ἐν εἰρήνῃ μετὰ χαρᾶς ἐν τάχει ἀναπέμψατε πρὸς ἡμᾶς, ὅπως θᾶττον τὴν εὐκταίαν καὶ ἐπιποθήτην ἡμῖν εἰρήνην καὶ ὁμόνοιαν ἀπαγγέλλωσιν, εἰς τὸ τάχιον καὶ ἡμᾶς χαρῆναι…
Σχώτου ἱερεῖ Σούχου καὶ Ἀφροδίτης, παρακεχωρηκέναι αὐτῶι Ἁρσιήσει τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων
τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεῦς ὁ ἀποδόμενος, ὃν ἐδέξαντο Ἑτπεσοῦχος καὶ οἱ σὺν αὐτῷ ὠνούμενοι οἱ πριάμενοι. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
κακία (kakia) refers to badness or moral wickedness, contrasting with excellence. It encompasses concepts like depravity, malignity, and trouble, appearing in various New Testament passages such as Acts 8:22 and Romans 1:29. The term also has a broader usage in late Greek, indicating evil or misfortune, as noted in Matthew 6:34. Notably, the lexicons agree on its meanings without significant disagreement.
κακία, -as, ἡ, (kaxds), [fr. Theognis down], Sept. chiefly for }9, and ΠΡ; 1. malignity, malice, ill-will, desire toinjure: Ro.i. 29; Eph. iv. 31; Col. iii. 8; Tit. iii. $; Jas. i. 21; 1 Pet. ii. 1. 2. wickedness, depravity: 1 Co. v. 8 [ef. W. 120 (114)]; xiv. 20; Acts viii. 22 (ef. 21); wickedness that is not ashamed to break the laws, 1 Pet. ii. 16. 3. Hellenistically, evil, trouble: Mt. vi. 34 (as Amos iii. 6; [1 S. vi. 9]; Eccl. vii. 15 (14); xii. 1; Sir. xix. 6; 1 Mace. vii. 23, ete.).
κακία is used in P Petr II. 23(1)9 (Ptol.) ἰδ[όϊντες τὴν κακίαν τῶν ἡμῶν, apparently of the damage done to a crop of rye and barley by hail (?): cf. P Flor 11. 176% (A.D. 256) ἐκ τῆς τῶν σύκων κακίας. In P Petr II. 19(2)5 (Ptol.) διὰ τὴν ἐν[εστ]ῶσαν Ὁ κακίαν, the reference is to the *‘idleness ueqore| certain workmen. For the stronger meaning ‘‘ malice,” τε wickedness,” see P Rein 715 (B.c. 141?) διὰ πάση]ς ἡσυχίας εἶχον τῶι μηδεμίαν ἔννοιαν [κ]ακίας ἔχειν, “je restai complétement tranquille, n’ayant aucun soupgon qwil me cherchat malice” (Ed.), P Oxy VIII. 1101? (A.D. 367— 70) εἴτε ὑπὸ κακίας ἢ Kal ὑπὸ κακο[βουλεία]ς τῆς πρ[ο]αιρέσεως, ‘‘ whether from malice or from perversity of judgment ” (Ed.); also Pretsighe 4127® ἀλότριον ἐμαυτὸν ἐποιησάμην πάσης κακείας kal wdo[ys. . (]οτος kal ἁγνεύσας és πολὺν xpév[ov. The special usage in Mt 6% is supported by the LXX, where κακία frequently…
Read the full entry →κακία (kakia) — evil.
κᾰκία, ἡ,
(κακός) badness in quality, opposed to ἀρετή (excellence), [Refs 6th c.BC+]; κακίᾳ ἡνιόχων by their incapacity, [Refs] defects, [Refs 2nd c.AD+]
2. cowardice, faint-heartedness, [Refs 5th c.BC+]
3. moral badness, vice, μετ᾽ ἀρετῆς ἀλλ᾽ οὐ μετὰ κακίας [Refs 5th c.BC+]; ἡ ἀρετή, ὡσαύτως δὲ.. καὶ ἡ κ. [Refs 5th c.BC+]; personified in the Fable of Prodicus, [Refs 5th c.BC+]
4. Philos., [Refs 3rd c.AD+]
II. ill-repute, dishonour, κ. ἀντιλαβεῖν [Refs 5th c.BC+]
II.2. hurt, damage done or suffered, [LXX+NT]
κακία
kakia
from 2556; badness, i.e. (subjectively) depravity, or (actively)
malignity, or (passively) trouble:--evil, malice(-iousness),
naughtiness, wickedness.
see GREEK for 2556
κακία, ας, ἡ
n.f.
evil, wickedness, malice
κακία kakia 11x
malice, malignity, Rom. 1:29; Eph. 4:31; wickedness, depravity, Acts 8:22; 1 Cor. 5:8; in NT evil, trouble, calamity, misfortune, Mt. 6:34
κακία κα^κία, ἡ, κακός badness in quality, opp. to ἀρετή (excellence), Theogn., Soph.:—pl. κακίαι defects, Luc.
cowardice, sloth, Thuc., Plat.
moral badness, wickedness, vice, Plat., Xen.
ill-repute, Thuc.
evil suffered, NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
→ General scriptures concerning Ge 3:15; Le 19:14,17,18; De 27:17,18; 32:32,33; 2Ki 6:21,22; Job 15:35; 31:29,30; Ps 4:2; 7:14-16; 10:7-10,14; 21:11; 22:7,8; 35:15,16,19-21; 38:16,19; 41:5-8; 55:3,10,11; 56:5,6; 57:4,6; 59:3,4,6,7; 62:3,4; 64:2-6; 69:4,10-12,26; 70:2,3; 71:10,11,13,24; 74:20; 86:14; 102:8; 109:2-5,16-18; 119:78,150; 140:1-4; Pr 4:16,17; 6:14-16,18,19; 10:6,12; 11:17; 12:10; 14:17,22; 15:17; 16:30; 17:5; 20:22; 21:10; 24:8,17,18,29; 26:2,27; 28:10; 30:14;
11 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 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 58 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.
τῶν ὄντων τὰ μὲν οὔτ’ ἀρετῆς οὔτε κακίας μετέχει, ὥσπερ φυτὰ καὶ ζῷα ἄλογα, τὰ μὲν ὅτι ἄψυχά τέ ἐστι καὶ ἀφαντάστῳ φύσει διοικεῖται, τὰ δ’ ὅτι νοῦν καὶ λόγον ἐκτέτμηται·
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
προσεδρεύοντος τῆι τοῦ χειρογράφου ἀνακτήσει ὑποσχομένου τε τοῦ ἐγκαλουμένου ἡσυχίας εἶχον τῶι μηδεμίαν ἔννοιαν κακίας ἔχειν· χρόνου δὲ διαγενομένου καὶ τοῦ ἐγκαλουμένου ἐπιβολὴν σχόντος εἰς τὸ διασεῖσαί με ἐντυχόντος
εξησ … ας καὶ ἀξιοῦμέν σε γράψαι τῷ … μη εκ … του ἀνευρέτου κακίας καὶ ἐπηρείας … λεως ἐνοχληθῆναι ἰσχυριζόμενοι μ … ἐπιδεδωκέναι μήτε μηδʼ ἄλλον τινὰ τῶν
δημοσίαν γῆν τοῦ κυρίου ἡμῶν αἰωνίου ἀηττήτου Αὐτοκράτορος Μάρκου Αὐρηλίου Σευήρου Ἀντωνίνου καὶ πάσης κακίας ὑπό σου ἐκκοπείσης. καὶ γὰρ ἡ σὴ εὐμένεια προτρέπεται τοὺς ἀδικηθέντας ἀφόβως σοι προσιέναι.