Ephesians 5:13 — Word Study
N1904τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
BSA<the>ho Butde everythingpas [all things, whatsoever] being exposedelegchō▸ [reproved, shown to be wrong] byhupo theho lightphōs [natural or spiritual illumination] is made visible;phaneroō▸ [is made manifest, revealed]
| Greek | English | Parsing |
|---|---|---|
| τὰ | <the> | Article, nominative, plural |
| δὲ | But | Conjunction |
| πάντα | everything | Adjective, nominative, plural |
| ἐλεγχόμενα | being exposed | Verb, present, passive |
| ὑπὸ | by | Preposition |
| τοῦ | the | Article, genitive, singular |
| φωτὸς | light | Noun, genitive, singular |
| φανεροῦται· | is made visible; | Verb, present, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But everything exposed by the light becomes visible, for everything that is illuminated becomes a light itself. |
| KJV | But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. |
| ASV | But all things when they are reproved are made manifest by the light: for everything that is made manifest is light. |
| YLT | and all the things reproved by the light are manifested, for everything that is manifested is light; |
| WEB | But all things, when they are reproved, are revealed by the light, for everything that reveals is light. |
| BBE | But all things, when their true quality is seen, are made clear by the light: because everything which is made clear is light. |
Where they part company is ἐλεγχόμενα — see How Translations Differ.
The sentence is structured around a main clause with a supporting prepositional phrase and a subordinate clause explaining the result.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἐλέγχω
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 5:13
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 — Living as Children of Lightgenerated
Ephesians 5:13 is situated within a passage that contrasts the behaviors of the faithful with those who live in darkness. Paul emphasizes the transformative power of light, which exposes hidden wrongs and brings clarity. The surrounding verses encourage believers to live wisely and avoid the shameful acts of those who do not follow Christ, as seen in Ephesians 5:12 and Ephesians 5:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 2:14 | The visions of your prophets were empty and deceptive; they did not expose your guilt to ward off your captivity. The burdens they envisioned for you were empty and misleading. |
| 2 | Hosea 2:10 | And then I will expose her lewdness in the sight of her lovers, and no one will deliver her out of My hands. |
| 3 | Hosea 7:1 | When I heal Israel, the iniquity of Ephraim will be exposed, as well as the crimes of Samaria. For they practice deceit and thieves break in; bandits raid in the streets. |
| 4 | Micah 7:9 | Because I have sinned against Him, I must endure the rage of the LORD, until He argues my case and executes justice for me. He will bring me into the light; I will see His righteousness. |
| 5 | John 3:20–21 | Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ἐλέγχω, elegchōgenerated
The word ἐλεγχόμενα is a present passive participle of ἐλέγχω, meaning to expose, reprove, or convict. It conveys the idea of something being brought to light, revealing its true nature.
In this context, it describes all things that are shown to be wrong by the light. The passive form indicates that these things are acted upon by the light, emphasizing the role of light in revealing truth and exposing wrongdoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
The BSB uses exposed for ἐλεγχόμενα, while the KJV opts for reproved. Both terms convey the idea of correction, but exposed emphasizes visibility.
For φανεροῦται, the BSB states becomes visible, while the ASV says is made manifest. The translations agree on the essential meaning but differ in phrasing.
Sentence Structuregenerated
The main verb in the verse is φανεροῦται, is made visible, which governs the clause. The structure includes a subject noun phrase, τὰ ἐλεγχόμενα, the exposed things, and an adverbial clause explaining the condition under which this occurs.
The verse can be broken down into two main clauses connected by the conjunction δὲ, but, indicating a contrast between the exposed and the illuminating light.
Septuagint Backgroundgenerated
ἐλέγχω appears in the Septuagint, translating the Hebrew word יָכַח, which means to decide or prove. This connection enriches the understanding of how light functions in revealing truth and correcting wrongs.
The use of φῶς in both the New Testament and the Septuagint signifies the divine illumination that brings clarity and understanding, echoing themes found in the Old Testament.
In plain words — the whole versegenerated
Ephesians 5:13 states that everything brought to light becomes visible, meaning that when something is illuminated, it reveals its true nature. This emphasizes the importance of light in uncovering truth and correcting errors.
Frequently Asked Questionsgenerated
It means that the light reveals the true nature of things, showing what is right and wrong, similar to how light reveals what is hidden in darkness.
This verse encourages Christians to live in the light, allowing God's truth to illuminate their lives and expose any wrongdoing.
Light symbolizes truth and moral clarity, contrasting with darkness, which represents sin and ignorance.
We can seek to live transparently and allow God's truth to guide our actions, ensuring that we are not hiding any wrongdoing.
Reflection Questionsgenerated
- In what areas of my life do I need the light of truth to expose hidden issues?
- How can I be a source of light to others, helping them see the truth?
- What practices can I adopt to ensure I am living in the light rather than in darkness?
- How does understanding the role of light change my perspective on sin and correction?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the nature of light and truth in the Christian life. Their insights help illuminate the meaning of Paul's teaching.
Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light."Early Church Fathers on Ephesians 5 →
Having instructed them also to counsel all those who are doing ill, he next shows what a great service this is. For admonition makes those sins manifest. It puts them in the light.Early Church Fathers on Ephesians 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ephesians 5:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut all things that are reproved,.... As all sins should be, by the ministers of the Gospel, and by other saints, and will be by God; either by his Spirit convincing of them, or by his judgments, and
Read John Gill on Ephesians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
Read Robert Jamieson on Ephesians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut all things; or all those things, viz. those unfruitful works of darkness, which are to be reproved. Are made manifest; i.e. in the minds and consciences of the sinners themselves. By the light; the light of doctrine in verbal reproofs, and of a holy life in real and practical ones. For whatsoever doth make manifest is light; or, it is the light which manifests every thing, viz. which was before in the dark. The apostle argues from the nature and office of light; q.d. It is the property of light to discover and manifest what before was not seen, and therefore it becomes you who are light in the Lord to shine as lights in the world, , that ye may by your holy conversation convince wicked…
Read Matthew Poole on Ephesians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. Ver. 13. But all things that are, &c.] Or, But all these things, viz. these unfruitful works of darkness, while they are reproved or discovered by the light (viz. of the word, as 1 Corinthians 14:24; Hebrews 4:12), are made manifest; so that thereby they grow abashed and abased before God and men.
Read John Trapp on Ephesians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) But all things that are reproved are made manifest by the light.—This should properly be rendered, But all things, when reproved, are illuminated by the light. The translation “are made manifest” is indeed fully in accordance with the common usage of the word. But the whole context shows that St. Paul is here using it in what is indeed its more proper etymological sense, for “are illumined.” For the mere “being made manifest” is implied in the “being reproved;” whereas he is certainly passing on here to a fresh idea, and, moreover, to one which will bear the inference of the last clause of the verse. To “reprove” after the Christian manner is to bring into the full light of Christ’s…
Read Charles John Ellicott on Ephesians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. But all things that are reproved] Dr. Macknight paraphrases this verse as follows: "Now all these reprovable actions, ελεγχομενα, which are practised in celebrating these mysteries, are made manifest as sinful by the Gospel; and, seeing every thing which discovers the true nature of actions is light, the Gospel, which discovers the evil nature of the actions performed in these mysteries, is light." The apostle speaks against these mysteries as he speaks against fornication, uncleanness, and covetousness; but by no means either borrows expression or similitude from them to illustrate Divine truths; for, as it would be a shame even to speak of those things, surely it would be an…
Read AdamClarke on Ephesians 5 →CambridgeThe Cambridge Bible for Schools and Colleges13. all things that are reproved] More lit., all things, when being reproved, or convicted.doth make manifest] Render, certainly, is made manifest, or more precisely, is being manifested. So the Lat. versions, and, with verbal variations, all the older English Versions except the Genevan (1557), which has, loosely, “it is light that discovereth all things.” The Gr. is decisive against this and the A.V.The drift of this somewhat difficult verse, suggested by the context, seems to be; “You are light in the Lord; use this character upon the surrounding moral darkness, in order to the rescue of its victims, that they also may become light. Nothing but light will do this work; no conquest over…
Read Cambridge on Ephesians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleBut all things that are reproved - Margin, discovered. The word used here properly means proved, demonstrated, reproved, or convicted (see the notes on John 16:8); but it seems here to be used in the
Read Albert Barnes on Ephesians 5 →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
But everything exposed by the light becomes visible, for everything that is illuminated becomes a light itself.
But all things, when they are reproved, are revealed by the light, for everything that reveals is light.
But everything exposed by the light becomes visible, for everything that is illuminated becomes a light itself.
But all things being exposed by the light are made evident.
Tyndale line
But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
But all things when they are reproved are made manifest by the light: for everything that is made manifest is light.
But all things when they are reproved are made manifest by the light: for everything that is made manifest is light.
But all things that are reproved, are made manifest by the light: for whatever doth make manifest is light.
But all thinges when they are reproued of the light, are manifest: for it is light that maketh all things manifest.
Strictly literal
But all things having their true character exposed by the light are made manifest; for that which makes everything manifest is light.
and all the things reproved by the light are manifested, for everything that is manifested is light;
and all the things reproved by the light are revealed, for everything that is revealed is light;
But when anything is illuminated by the light, it becomes visible.
From the Latin
But all things that are reproved, are made manifest by the light; for all that is made manifest is light.
Simplified
but when anything is exposed by the light then it's revealed as it is. Light makes everything visible.
But all things, when their true quality is seen, are made clear by the light: because everything which is made clear is light.
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.
Omnia autem, quæ arguuntur, a lumine manifestantur : omne enim, quod manifestatur, lumen est.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܠ ܡܕܡ ܓܝܪ ܡܬܟܘܢ ܡܢ ܢܘܗܪܐ ܘܡܬܓܠܐ ܘܟܠܡܕܡ ܕܓܠܐ ܢܘܗܪܐ ܗܘ
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.
τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
The standard critical text of the New Testament.
τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
The previous edition, still widely cited.
τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
The Society of Biblical Literature edition, freely licensed.
τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
The edition that turned scholarship toward the earliest manuscripts.
τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
An independent critical text built from the oldest witnesses then known.
τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
A recent critical edition following documentary evidence closely.
τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
The reading of the majority of surviving manuscripts.
τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται·
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 5:13
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPN — Article · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
T-NPN Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 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 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
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-NPN — Adjective · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
A-NPN Part of Speech: Adjective Case: Nominative Number: Plural Gender: Neuter
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.
ἐλέγχω (elegchō) means to convict, reprove, or expose, often implying a sense of shame for the one being corrected. It appears in various contexts in the New Testament, such as in Matthew 18:15 and John 8:46, where it conveys the idea of bringing someone to recognize their fault. The term is distinct from simpler rebuke, as it suggests a deeper level of convincing or proving one's wrongdoing.
OnE may ‘rebuke’ another without bringing the rebuked to a conviction of any fault on his part; and this, either because there was no fault, and the rebuke was therefore unneeded or unjust; or else because, though there was such fault, the rebuke was ineffectual to bring the offender to own it; and in this possibility of ‘rebuking’ for sin, without ‘ convincing’ of sin, lies the distinction between these two words. In ἐπιτιμᾶν lies simply the notion of rebuking ; which word can therefore be used of one unjustly checking or blaming another; in this sense Peter ‘began to rebuke’ his Lord (ἤρξατο ἐπιτιμᾶν, Matt. xvi. 22; cf. xix. 13; Luke xviii. 39):—or ineffectually, and without any profit to the person rebuked, who is not thereby brought to see his sin; as when the penitent robber ‘rebuked ’ (ἐπετίμα) his fellow malefactor (Luke xxiii. 40; cf. Mark ix. 25). But ἐλέγχειν is a much more…
Read the full entry →ἐλέγχω ; fut. ἐλέγξω ; 1 aor. inf. ἐλέγξαι, impy. ἔλεγξον; [Pass., pres. ἐλέγχομαι ; 1 aor. ἐλέγχθην] ; Sept. for M37; 1. to convict, refute, confute, generally with a suggestion of the shame of the person convicted, [
ἐλέγχω. For the meaning ‘‘convict,” i.e. bring to light the true character of a man and his conduct, as in the Fourth Gospel (3°, 846, 16%), see the citation from BGU IV. 1138 «οὐ. ἔλεγχος, and cf. P Amh II. 3355 (c. B.c. 157) ἐὰν δέ τις τῶν καταβλαπτόντων Tas προσόδους ἐλεγχθῆι συνηγορήσας περὶ πράγματός τινος, αὐτόν τε πρὸς ἡμᾶς μετὰ φυλακῆς ἐπιστείAare, ““1{ any of these who are injuring the revenues is in the future convicted of having acted as advocate in any case, send him to us under arrest ” (Edd.), P Strass I. 41 (a.p. 250) οἵτι]νες δύνανται ἐκείνους ἐλέγξαι. In a Lycian inser. JAS xxxiv. p. 14, No. 1839 we find ὁ ἐλένξας = ‘‘ the prosecutor.” For the milder sense ‘‘ expose,” ‘‘set forth,” which best suits this word in 1 Cor 1474, Eph 514 (where see Robinson’s note), cf. such a passage from the vernacular as P Hib I. 55% (B.C. 250) mapayevod eis Ταλαὼν ἤδη ἄγων καὶ τὸν ποιμένα…
Read the full entry →ἐλέγχω (elegchō) — to rebuke.
ἐλέγχω,
[Refs 8th c.BC+]: future ἐλέγξω [Refs 5th c.BC+]: aorist ἤλεγξα [Refs 8th c.BC+]:—passive, future ἐλεγχθήσομαι [Refs 5th c.BC+]: aorist ἠλέγχθην [Refs 5th c.BC+]: perfect ἐλήλεγμαι [Refs] is falsa lectio in [Refs 5th c.BC+]: pluperfect ἐξ-ελήλεγκτο [Refs 4th c.BC+]:—disgrace, put to shame, μῦθον ἐ. treat a speech with contempt, [Refs 8th c.BC+]; ἐ. τινά put one to shame, [Refs 8th c.BC+] —This usage is only _Epic dialect_
II. cross-examine, question, [Refs 5th c.BC+]: with accusative et infinitive, accuse one of doing, [Refs 5th c.BC+]:—passive, to be convicted, [Refs 5th c.BC+]: with participle, ἐλεγχθεὶς διαφθείρας [Refs 5th c.BC+]
ἐλέγχω
elegcho
of uncertain affinity; to confute, admonish:--convict, convince, tell
a fault, rebuke, reprove.
ἐλέγχω
v.
I rebuke, expose
ἐλέγχω elenchō 17x
to put to proof, to test; to convict, Jn. 8:46; Jas. 2:9; to refute, confute, 1 Cor. 14:24; Tit. 1:9; to detect, lay bare, expose, Jn. 3:20; Eph. 5:11, 13; to reprove, rebuke, Mt. 18:15; Lk. 3:19; 1 Tim. 5:20; to discipline, chastise, Heb. 12:5; Rev. 3:19; pass. to experience…
Read the full entry →ἐλέγχω to disgrace, put to shame, μῦθον ἐλ. to treat a speech with contempt, Il.; ἐλ. τινά to put one to shame, Od.
to cross-examine, question, for the purpose of disproving or reproving, to censure, accuse, Hdt., attic; c. acc. et inf. to accuse one of doing, Eur.:—Pass. to be convicted, Hdt., Xen., etc.
of arguments, to bring to the proof, to disprove, confute, Aesch., Dem.:—absol. to bring convincing proof, Hdt.: then generally to prove, Lat. arguere, Thuc.
Verb-PPP-NPN — Verb · present · passive · participle · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
V-PPP-NPN Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Neuter
18 occurrences in the New Testament, rendered 13 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 40 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.
6, 8) μηδὲν πρότερον ἐργασάμενον, ὅσα γε εἰς τὴν ἡμετέραν ἐπίγνωσιν, ἀστεῖον, ἀποκρινούμεθα δεόντως ὅτι ἐπαινετῆς ἐλέγχεται συστάσεως καὶ γενέσεως, ἑρμηνεύεται γὰρ Νῶε ἀνάπαυσις ἢ δίκαιος·
Ὁ δὲ Ἰώσηπος ἐλεγχόμενος ὑπὸ τοῦ πάθους καὶ μηκέτι δυνάμενος τὴν τῆς ὀργῆς φέρειν ὑπόκρισιν κελεύει μὲν ἀπελθεῖν τοὺς παρόντας, ἵνα μόνοις αὑτὸν τοῖς ἀδελφοῖς ποιήσῃ φανερόν, ἀναχωρησάντων δὲ ποιεῖ γνώριμον αὑτὸν τοῖς ἀδελφοῖς καί φησι·
οὐ λήμψῃ πρόσωπον ἐλέγξαι τινὰ ἐπὶ παραπτώματι.
προτίθεται, ἵνα πάντες τὸ διάταγμά μου … εἰδῶσιν καὶ οἱ βουλόμενοι τῇ ἀληθείᾳ … ἐλέγχειν αὑτοὺς ἀναιτίους ὄντας … τοῖς κελευσθεῖσι πειθόμενοι … ἐπανέρχωνται. ἔτους α Αὐτοκράτορος Καίσαρος Γαίου
παρὼν Πείσων, ἔστιν δὲ καὶ Δίδυμος, οἵτινες δύνανται ἐκείνους ἐλέγξαι. ὁ Παᾶπις ἡμᾶς … … αι μὴ ἀποδιδῷ. τῆς μὲν παιδὸς ἤδη γεγαμημένης κατὰ
καὶ τὸ καθʼ ἓν δηλῶσαί μοι. ἴσθι δὲ ὡς εἴ τι πρὸς χάριν πραχθὲν ἐλέγχθη, αὐτὸς ἐπὶ τῶν τόπων γενόμενος ὅτι ἂν καταλάβοιμι ἐπὶ περιγραφῇ τοῦ ταμιείου πραχθέν, τοῦτο
The Greek word ὑπό (hupo) is a preposition meaning 'under' and can take the genitive, dative, or accusative case. Its primary uses include indicating physical position, agency, and subjection, as seen in various New Testament passages like Matthew 1:22 and Romans 6:14. The word can express both literal and metaphorical meanings, such as being under someone's influence or authority.
ὑπό (before smooth breathing ὑπ’, Mt 8:9b, Lk 7:8b; before rough breathing ὑφ’, Ro 3:9; on the neglect of elision in Mt, Lk, ll. c.a, Ga 3:22, v. WH, App., 146; Tdf., Pr., iv),
prep. c. gen., dat. (not in NT), acc.
C. gen., primarily of place, under, hence, metaph., of the efficient cause, by: after passive verbs, c. gen. pers., Mt 1:22, Mk 1:5, Lk 2:18, Jo 14:21, Ac 4:11, I Co 1:11, Read the full entry →
ὑπό (i. 6. Lat. sub [Curtius § 393]), prep., under, in prof. auth. used with the gen. dat. and ace., but in the N. T. with the gen. and ace. only. [On the use and the omission of elision with it before words beginning with a vowel, see WH. App. p. 146°; Tdf. Proleg. p. iv. (addenda et emendanda).] I. with the Genitive (cf. W. 364 (342), 368 sq. (346) ; B. § 147, 29), it is used 1. prop. in a local sense, of situation or position under something higher, as ὑπὸ χθονός, often fr. Hom. down; ὁ ἐπὶ γῆς καὶ ὑπὸ γῆς χουσός, Plat. lege. 5 p. 728 a.; hence 2. metaph. of the efficient cause, as that under the power of which an event is conceived of as being; here the Lat. uses a or ab, and the Eng. by; thus a. after passive verbs,—with the gen. of a person: Mt. i. 22; ii. 15sq-; Mk.i.5; 11. 8; [viii. 31 LT Tr WH]; Lk.ii.18; [vi. 18 Ree.]; Jn.x. 14 RG; xiv. 21; Acts iv.11; xv. 4; [xxii. 30 LT Tr…
Read the full entry →ὑπό (hupo) — by/under: by.
ὑπό [ῠ],
preposition with genitive, dative, and accusative: Aeolic dialect ὐπά [Refs 7th c.BC+]; Boeotian dialect ὑπά Ἀρχ.Δελτ. [Refs 5th c.BC+]; Ionic dialect ηυπύ only in [Refs 5th c.BC+] ὁπύ [Refs 4th c.BC+]; in Epic dialect ὑπαί (also [Refs 5th c.BC+]: this is found in [Refs 8th c.BC+] only six times as a well-attested reading (ὑ. πόδα [Refs 8th c.BC+]; elsewhere (before λ ν ρ ϝ) it is weakly attested as see l. for ὑπὸ (?~X ¯), e.g. ποσσὶ δ᾽ ὑπὸ (variant{ὑπαὶ}) λιπαροῖσι [Refs 8th c.BC+]; but ὑπαὶ νεφέων is given by most codices in [Refs 8th c.BC+]; it is not frequently in Trag. Poets, [Refs 5th c.BC+] (ὕπο) cf. Sanskrit úpa 'towards, near to, etc.', Gothic uf 'under'.)
__A WITH GENITIVE,
ὑπό
hupo
a primary preposition; under, i.e. (with the genitive case) of place
(beneath), or with verbs (the agency or means, through); (with the
accusative case) of place (whither (underneath) or where (below) or
time (when (at)):--among, by, from, in, of, under, with. In the
comparative, it retains the same general applications, especially of
inferior position or condition, and specially, covertly or moderately.
ὑπό
Prep.
by, under, about
ὑπό hypo 220x
(1) gen., under; hence, used to express influence, causation, agency; by, Mt. 1:22 freq.; by the agency of, at the hands of, 2 Cor. 11:24; Heb. 12:3. (2) acc., under, with the idea of motion associated, Mt. 5:15; under, Jn. 1:49; 1 Cor. 10:1; under subjection to, Rom. 6:14; 1 Tim. 6:1; of time, at, about, Acts 5:21
ὑπό epic ὑπαί before δ, π from under, by, c. gen. under, c. dat., towards c. acc.
Lat. sub, prep. with gen., dat. and acc.
WITH GEN.,
of Place, from under, ῥέει κρήνη ὑπὸ σπείους Od.: of rescuing from under another's power, after the Verbs ἐρύεσθαι, ἁρπάζειν, Il.; ἵππους λῦσαν ὑπὸ ζυγοῦ they loosed the horses from under the yoke, Hom.
under, beneath, μοχλὸν ὑπὸ σποδοῦ ἤλασα thrust the bar in under the embers, Od.; ὑπὸ στέρνοιο τυχήσας having hit him under the breast, Il.; ὑπὸ χθονός Hom., etc.
of the Agent, with pass. Verbs, by, Lat. a or ab, ὑπό τινος δαμῆναι Il.; ὑφ᾽ ἑαυτοῦ by one's own action, i.e. of oneself, Thuc.; so also, with neut. verbs, φεύγειν ὑπό τινος, i. e. to flee before him, Il.; ἔπαινον ἔχειν ὑπό τινος…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
227 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 219 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 174 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἄρδεται δʼ οὗτος ὁ κῆπος ὑπὸ ἑνὸς ποταμοῦ πᾶσαν ἐν κύκλῳ τὴν γῆν περιρρέοντος, ὃς εἰς τέσσαρα μέρη σχίζεται.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ
ἑαυτῆς οἰκείου Θοτσύτου Ἐριενούπιος ὡς ἐτῶν μ μέσος ὑποκόκκινος ἀπὸ τῆς ἐωνημένης παρʼ αὐτῆς ὑπὸ Πετεαρσεμθέως τοῦ Πανοβχούνιος τετάρτης μερίδος ἀμπελῶνος συνφύτου καὶ τῶν φυομένων δένδρων καὶ πέμπτον μερίδος
Νεχθανοῦπις Πατσεοῦτος Πέρσης ὡς ἐτῶν νε καὶ οἱ τούτου υἱοὶ ἀπὸ τῆς πεπραμένης αὐτοῖς ὑπὸ Πετεαρσεμθεία Πανοβχούνιος γῆς σιτοφόρου ἐν τῷ περὶ Παθύρειν πεδίωι ἄρουρης μιᾶς , ἧς γείτονες
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSN — Article · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
T-GSN Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
φῶς (i.e., *phos*) means 'light' and can refer to both natural and artificial sources. It is used in various contexts, including physical light from the sun or lamps, as well as metaphorical light representing divine truth or spiritual illumination. The New Testament employs it to describe God's presence, the glory of Christ, and the moral clarity of believers. Notably, it appears in verses like Matthew 17:2 and 2 Corinthians 4:6.
Ati these words are rendered, some occasionally, some always, in our Version, by ‘light’; thus, dos at Matt. iv. 16; Rom. xiii. 12, and often; φέγγος at Matt. xxiv. 29; Mark xiii. 24; Luke xi. 33 (it does not occur again) ; φωστήρ at Phil. ii. 15 ; Rev. xxi. 11 (where only it occurs) ; λύχνος at Matt. vi. 22; John v. 35; 2 Pet.i. 19, and elsewhere; though this often by ‘ candle’ (Matt. v. 15; Rev. Xxli. 5); and λαμπὰς at Acts xx. 8, though elsewhere rendered ‘lamp’ (Matt. xxv. 1; Rev. vill. 10), and ‘ torch’ (John xviii. 3). The old grammarians distinguish between φῶς and φέγγος (which are but different forms of one and the same word), that φῶς is the light of the sun or of the day, φέγγος the light or lustre of the moon. The Attic writers, to whom this distinction must belong, if to any, themselves only imperfectly observe it. Thus, in Sophocles φέγγος is three or four times ascribed…
Read the full entry →φῶς (Att.. contr. from φάος; < φάω), gen., φωτός, τό,
[in LXX chiefly for אוֹר ;]
light (opp. to τὸ σκότος, ἡ σκοτία): Mt 17:2, 5, Jo 11:9, 10, II Co 4:6; ἡλίου, Re 22:5; of a lamp, Lk 8:16 11:33, Jo 5:35, Re 18:23; of a supernatural heavenly light, Ac 9:3 12:7 22:6, 9, 11 26:13; hence, ἄγγελος φωτός, II Co 11:14; ὁ κλήρος τ. ἁγίων ἐν τ. φ., Col 1:12; of the divine glory, Re 21:24; by meton., of that which gives light: of fire,
φῶς, φωτός. τό, (contr. fr. φάος, fr. φάω to shine), fr. Hom. (who [as well as Pind.] uses the form φάος) down, Hebr. 18, light (opp. to τὸ σκότος, ἡ σκοτία) ; 1. prop. a. univ.: ὁ θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, 3 Co. iv. 6 (Gen. i. 3); λευκὰ ὡς τὸ φῶς, Mt. xvii. 2; νεφέλη φωτός [Grsb. txt.] i. e. consisting of light, i. q. φωτεινή in RLT Tr WH, Mt. xvii. 5; τὸ φῶς τοῦ κόσμου, of the sun, Jn. xi. 9; τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ, the light (i.e. illumining power) is not in him, consequently he does not see or distinguish the things about him, Jn. xi. 10; the light emitted bya lamp, Lk. viii. 16; [xi.33L Tr txt. WH]. a heavenly light, such as surrounds angels when they appear on earth: hence ἄγγελος φωτός, 2 Co. xi. 14, and illumines the place where they appear, Acts xii. 7; a light of this kind shone around Paul when he was converted to Christ, Acts xxii. 6, [9], 11[W. 371 (848)]; with…
Read the full entry →φῶς. For ‘‘light” opposed to “" darkness,” see P Leid Wi. 4 (ii/iii a.p.) (=I1. p. 101) φωτὸς καὶ σκότους. In the imprecatory curse Sy// 891 (= ὃ 1240)" the prayer is uttered that the victim shall enjoy μηδὲ οἴκου, μὴ φωτός, μὴ χρήσεως, μηδὲ κτήσεως. The plur. is applied to ‘‘ windowlights” in P Lond 1179°* (ii/A.p.) (=III. p. 146) φῶτα θυρίδων, and to “‘torches,” as in Ac 167%, in BGU III. 909} (A.D. 359) ἐπελθόντες. . . TH ἡμετέρᾳ οἰκίᾳ καὶ φῶτα ἐπενεγκ[όν]τες ἐνέπρησαν αὐτὴν ἐκ θεματίου. Cf. 20. IV. 120 110 (A.D. 2) where φωτί takes the place οἵ πυρί or φλογί - εὕρωμεν τὰς θύρας τοῦ ἱεροῦ Σαράπειδος θεοῦ μεγίστου ὑφημένας (1 ὑφημμένας) φωτί. This last passage may illustrate Mk 1454 θερμαινόμενος πρὸς τὸ φῶς, where we should translate with the AV ‘‘warmed himself at the ». see C. H. Turner Comm. ad ἢ. in Gore’s New Commentary. The subst. is applied metaph. to those who impart light…
Read the full entry →φῶς (phōs) — light.
φῶς,
contraction for φάος, light (which see). φῴς, ἡ, plural φῷδες, contraction from φωΐς (which see).
φῶς
phos
from an obsolete phao (to shine or make manifest, especially by rays;
compare 5316, 5346); luminousness (in the widest application, natural
or artificial, abstract or concrete, literal or figurative):--fire,
light.
see GREEK for 5316
see GREEK for 5346
φῶς, φωτός, τό
n.n.
light, a source of light
φῶς phōs 73x
light, Mt. 17:2; 2 Cor. 4:6; daylight, broad day, Mt. 10:27; Lk. 12:3; radiance, blaze of light, Mt. 4:16; Acts 9:3; 12:7; an instrument or means of light, a light, Mt. 6:23; Acts 16:29; a fire, Mk. 14:54; Lk. 22:56; from the Hebrew, the light of God’s presence, 2 Cor. 11:14;
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
72 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 72 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 102 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.
Ἀπολλώνιος Ὥρῳ καὶ … φωτι γεωργοῖς χαίρειν· ἀπέχω παρʼ ὑμῶν τὰ ἐκφόρια τοῦ ὀγδόου καὶ εἰκοστοῦ ἔτους ἀφʼ ὧν
λειτουργίας καὶ θυσίας τῶν θεῶν εὕρομεν τὰς θύρας τοῦ ἱεροῦ Σαράπειδος θεοῦ μεγίστου ὑφημμένας φωτί. καὶ ἡμῶν ἀνακραξάντων εἰς τὴν κώμην πρὸς βοήθειαν κατεπήδησεν ὁ γυμνασίαρχος τῆς κώμης καὶ
ἣν ἐξεν … ρ … αὐτῶν α … … … ὧν κεκλήρωνται θύρας καὶ φῶτα θυρίδων τρία , τὸν δὲ Ὧρον Τεσενούφεως ἑαυτῶι ἀνοίγειν … υ κεκλη
φανερόω is a verb meaning to make visible, clear, or known, derived from the root φανερός. It covers a range of meanings from revealing something hidden to making oneself known, particularly in the context of Christ's manifestation (e.g., John 2:11, 1 John 3:2). The entries indicate that it can be used both actively and passively, with references throughout the New Testament.
φανερόω, -ώ
[in LXX: Je 40 (33):6 (גּלה pi.) * ;]
to make visible, clear, manifest or known: c. acc rei, Jo 2:11 17:6, Ro 1:19, I Co 4:5, II Co 2:14 11:6, Col 4:4, Tit 1:3; pass., Mk 4:22, Jo 3:21 9:3, Ro 3:21 16:26, II Co 4:10, 11, Eph 5:13, Col 1:26, II Ti 1:10, Read the full entry →
φανερόω, -@; fut. φανερώσω ; 1 aor. ἐφανέρωσα; Pass., pres. φανεροῦμαι ; pf. πεφανέρωμαι; 1 aor. ἐφανερώθην; 1 fut. φανερωθήσομαι ; (φανερός) ; to make manifest or visibie or known what has been hidden or unknown, to of the | pavepow manifest, whether by words, or deeds, or in any other way; a. with an ace. of the thing: pass., Mk. iv. 22; Eph. v. 13; Rev. iii. 18; τὰ ἔργα τινός, pass. Jn. iii. 21; with ἔν τινι added, Jn. ix. 3; τὴν δόξαν αὐτοῦ, of Christ, Jn. ii. 11; sc. τὴν γνῶσιν, 2 Co. xi.6 LT Tr WH; τὰς βουλὰς τῶν καρδιῶν, of God as judge, 1 Co. iv. 5; τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ bt ἡμῶν ἐν παντὶ τύπῳ, 2 Co. ii. 14; τὴν σπουδὴν ὑμῶν ἐνώπιον τοῦ θεοῦ, pass. 2 Co. vii. 12; τὴν ζωὴν τοῦ ᾿Ιησοῦ ἐν τῷ σώματι, ἐν τῇ θνητῇ σαρκί, pass. 2 Co. iv. 10 84. ; χάρις τοῦ θεοῦ φανερωθεῖσα διὰ τῆς ἐπιφανείας τοῦ Χριστοῦ, 2 Tim. 1. 10; pass. used of something hitherto non-existent but now made…
Read the full entry →φανερόω, ““make clear,” ‘make known”: P Goodsp Cairo 1.519 (A.D. 362) ἐφανέρωσα τῇ μονῇ Kal τῷ Bonde [το]ῦ πραιποσίτου, “1 have made known both to the establishment of the praepfosttus and to his assistant” (Ed.). See also the Christian prayer P Oxy VI. 9254 (v/vi Α. Ὁ.) (= Selections, Ρ- 131) ὃ θ(εδὴς. . . φανέρωσόν μοι τὴν παρὰ σοὶ ἀλήθιαν εἰ βούλῃ με ἀπελθεῖν εἰς Χιούτ, ““Ο God, reveal to me thy truth, whether it be thy will that I go to Chiout” (Edd.).
φανερόω (phaneroō) — to reveal.
φᾰνερ-όω,
make manifest, σεαυτὸν τῷ κόσμῳ [NT]; reveal, make clear, τινὶ τὴν ἀλήθειαν [Refs 5th c.AD+]; ἀληθῆ πεφανέρωται have been demonstrated, [Refs 5th c.BC+]
II. make known or famous, [Refs 1st c.BC+]:—passive, become so, ἐφανερώθη ἐς τοὺς Ἕλληνας δαπάνῃσι μεγίστῃσι [Refs 5th c.BC+]
φανερόω
phaneroo
from 5318; to render apparent (literally or figuratively):--appear,
manifestly declare, (make) manifest (forth), shew (self).
see GREEK for 5318
φανερόω
v.
I make clear, visible, or manifest
φανερόω phaneroō 49x
to bring to light, to set in a clear light; to manifest, display, Jn. 2:11; 7:4; 9:3; to show, Rom. 1:19; 2 Cor. 7:12; to declare, make known, Jn. 17:6; to disclose, Mk. 4:22; 1 Cor. 4:5; Col. 4:4; to reveal, Rom. 3:21; 16:26; Col. 1:26; to present to view, Jn. 21:1, 14; pass. to make an appearance, Read the full entry →
φανερόω φα^νερόω, φυτ. -ώσω φανερός to make manifest, NTest.
to make known or famous:—Pass. to become so, Hdt.
Verb-PPI-3S — Verb · present · passive · indicative · third person · singularpresent passive indicative — an action in progress.
V-PPI-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: third Number: Singular
47 occurrences in the New Testament, rendered 33 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 49 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
εἰ δὲ ζητοῦσα εὑρήσεις θεόν, ἄδηλον, πολλοῖς γὰρ οὐκ ἐφανέρωσεν ἑαυτόν, ἀλλ’ ἀτελῆ τὴν σπουδὴν ἄχρι παντὸς ἔσχον·
πάντα δὲ ἀνίχνευέν τε καὶ πρὸς τὸν ἀδελφὸν μειζόνως ἐκδεινοῦσα ἀπεσήμαινεν συνόδους τε κρυπτὰς καὶ πότους βουλευτήριά τε ἀφανῶς κατεσκευασμένα, ὧν μὴ ἐπʼ ὀλέθρῳ τῷ ἐκείνου συντιθεμένων κἂν πεφανερῶσθαι μὴ κεκωλῦσθαι.
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
γεγηρακότα εἰμὶ γὰρ ὅλων ὀγδοήκοντα καὶ τριῶν ἐτῶν καὶ τὰ δόξαντα τῷ μεγέθει αὐτοῦ φανερωθῆναι ὑμῖν ἐποίησα πρὸ πολλοῦ μὲν ἔτι ἄνωθεν καὶ νῦν δὲ διὰ στρατηγικοῦ ὑπηρέτου, ἀλλὰ
τοῦ διασημοτάτου ἐπάρχου τῆς Αἰγύπτου Φλαουίου Ὑγίνου … γραμμάτια δι … … … ἀξιῶν φανερωθῆναι τοῖς ἑξῆς δανεισταῖς, ἵνʼ εἰδῶσι τὰ κεκελευσμένα καὶ τούτοις ἐξακολουθήσωσιν. εἰσὶ δέ·
τόμου δ. ἕως τούτων τὸ ἴσον. διευτύχει. ὑπατείας τῆς προκειμένης Μεχεὶρ κ. Ὡριγένης ἐπιδέδωκα. ἐφανέρωσα τῷ ἐνγεγραμμένῳ διὰ Νεκῆτος ὑπηρέτου Μεχεὶρ εἰκάδι