Ephesians 5:3 — Word Study
N1904Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν καθὼς πρέπει ἁγίοις
BSASexual immoralityporneia [fornication, uncleanness] howeverde andkai impurityakatharsia [uncleanness, moral corruption] all [all forms] orē covetousnesspleonexia [covetousness, avarice] not evenmēde should be namedonomazō▸ [or any mention] amongen yousu askathōs is properprepō▸ [befitting, suitable] to saintshagios [holy ones, set apart]
| Greek | English | Parsing |
|---|---|---|
| Πορνεία | Sexual immorality | Noun, nominative, singular |
| δὲ | however | Conjunction |
| καὶ | and | Conjunction |
| ἀκαθαρσία | impurity | Noun, nominative, singular |
| πᾶσα | all | |
| ἢ | or | Particle |
| πλεονεξία | covetousness | Noun, nominative, singular |
| μηδὲ | not even | Conjunction, negative |
| ὀνομαζέσθω | should be named | Verb, present, passive |
| ἐν | among | Preposition |
| ὑμῖν | you | Personal pronoun, second person, dative |
| καθὼς | as | Adverb |
| πρέπει | is proper | Verb, present, active |
| ἁγίοις | to saints | Adjective, dative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But among you, as is proper among the saints, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed. |
| KJV | But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; |
| ASV | But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints; |
| YLT | and whoredom, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints; |
| WEB | But sexual immorality, and all uncleanness or covetousness, let it not even be mentioned among you, as becomes saints; |
| BBE | But evil acts of the flesh and all unclean things, or desire for others' property, let it not even be named among you, as is right for saints; |
Where they part company is Πορνεία — see How Translations Differ.
The sentence is structured around a main clause with a clear directive, supported by additional phrases that specify the behaviors to avoid.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπορνεία
verbὀνομάζω
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 5:3
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 — Moral Instructions for Believersgenerated
Ephesians 5:3 emphasizes the importance of moral purity within the community of believers. Paul contrasts the behavior expected of Christians with that of the surrounding culture, urging them to avoid any hint of sexual immorality, impurity, or greed. This instruction aligns with the broader themes of holiness and separation from worldly practices, as seen throughout the epistle.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ephesians 5:5 | For of this you can be sure: No immoral, impure, or greedy person (that is, an idolater), has any inheritance in the kingdom of Christ and of God. |
| 2 | Ephesians 4:19–20 | Having lost all sense of shame, they have given themselves over to sensuality for the practice of every kind of impurity, with a craving for more. |
| 3 | Numbers 25:1 | While Israel was staying in Shittim, the men began to indulge in sexual immorality with the daughters of Moab, |
| 4 | Deuteronomy 23:17–18 | No daughter or son of Israel is to be a shrine prostitute. |
| 5 | Matthew 15:19 | For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, and slander. |
The Treasury of Scripture Knowledge — 56 references, hung on the phrase they belong to
The Key Word — Πορνεία, porneiagenerated
The Greek word πορνεία (porneia) refers to sexual immorality and encompasses a range of illicit sexual behaviors, including fornication and adultery. It is often used in the New Testament to highlight actions that violate God's design for human relationships.
In this context, πορνεία signifies not just physical acts but also a broader moral failing, which includes idolatry. The term is used to call believers to a higher standard of conduct, reflecting their identity as saints.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as emphasizing the need for moral purity, using the phrase sexual immorality. The KJV and ASV use fornication, which aligns with the more traditional view of this term.
Translations vary particularly with the terms describing moral failings. Impurity is used in the BSB and NETB, while uncleanness appears in KJV and ASV. The word for greed is translated consistently across versions, though the BSB opts for covetousness.
Sentence Structuregenerated
The main verb in this verse is πρέπει, is proper, which governs the clause about what should not be named among believers. The structure includes several phrases that detail the behaviors to avoid: a noun phrase for the subject, followed by a series of noun phrases linked by conjunctions.
The verb ὀνομαζέσθω (should be named) is in the imperative mood, indicating a command. The clause structure emphasizes the seriousness of the instruction, with the negative particle μηδὲ (not even) highlighting the need for vigilance against these behaviors.
Septuagint Backgroundgenerated
πορνεία is used in the Septuagint to translate Hebrew terms related to sexual immorality, such as תַּזְנוּת (H8457), which conveys similar meanings of fornication. The continuity of this term from the Old Testament to the New Testament underscores the longstanding moral standards regarding sexual conduct.
The term ἀκαθαρσία also appears in the Septuagint, translating concepts of moral impurity, reinforcing the idea that these behaviors are consistently condemned throughout Scripture.
In plain words — the whole versegenerated
Ephesians 5:3 instructs believers not to allow any hint of sexual immorality, impurity, or greed among them. Paul emphasizes that such behaviors are not fitting for those who are called to be holy, reminding them of their identity as saints.
Frequently Asked Questionsgenerated
Paul refers to any sexual behavior that goes against God's design for relationships, including fornication and adultery, as outlined in various passages throughout the New Testament.
Avoiding sexual immorality, impurity, and greed is crucial for maintaining the integrity and holiness of the Christian community, reflecting their identity as saints.
Believers can apply this teaching by being mindful of their actions and relationships, ensuring they align with biblical standards of morality and purity.
Living as saints means embodying the values of holiness and purity in every aspect of life, reflecting God's character and the teachings of Christ.
Reflection Questionsgenerated
- In what ways can I ensure that my actions reflect my identity as a saint?
- What steps can I take to avoid the influences of sexual immorality and greed in my life?
- How can I encourage others in my community to uphold these standards?
- What does it mean for me to walk in love, as Paul instructs in the preceding verse?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to emphasize moral purity among believers. Their writings highlight the importance of avoiding behaviors that are inconsistent with a holy life.
Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy "be not so much as named among you." Let not the widows live a life of pleasure,Early Church Fathers on Ephesians 5 →
From filthy speaking we ourselves must entirely abstain, and stop the mouths of those who practise it by stern looks and averting the face, and by what we call making a mock of one: often also by a harsher mode of speech.Early Church Fathers on Ephesians 5 →
Again: "But let fornication and every impurity not be even named among you, as becometh saints," -so far is it from being excused,-"knowing this, that every fornicator or impure (person) hath not God's kingdom.Early Church Fathers on Ephesians 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ephesians 5:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut fornication, and all uncleanness, or covetousness,.... The apostle proceeds to dehort from several vices, which are unbecoming the dear children and followers of God; and which the love of Christ
Read John Gill on Ephesians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; Once named - `let it not be even [ meede (G3366)] named' (Ephesians 5:4; Ephesians 5:12). Words of evil lead to deeds.
Read Robert Jamieson on Ephesians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut fornication; folly committed between unmarried persons, especially men’ s abuse of themselves with common strumpets, a sin not owned as such among the heathen. And all uncleanness; all other unlawful lusts whereby men defile themselves. Or covetousness; either an insatiable desire of gratifying their lusts, as ; or rather an immoderate desire of gain, which was usual in cities of great trade, as Ephesus was: see . Let it not be once named among you; not heard of, or not mentioned without detestation: see . As becometh saints, who should be pure and holy, not in their bodies and minds only, but in their words too.
Read Matthew Poole on Ephesians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; Ver. 3. But fornication and all uncleanness] As standing in full opposition to that sweet smelling savour, Ephesians 5:2, being no better than the corruption of a dead soul, the devil’ s excrement. That people fitly punished this filthy sin, who put the offenders’ heads into the paunch of a beast where all the filth lieth, and so stifled them to death. Let it not be once named] Much less acted as in stage plays. Ludi praebent semina nequitiae. (Ovid. Trist.) How Alipius was corrupted by them, St Austin tells us. How the youth of Athens, Plato complaineth. One of our countrymen…
Read John Trapp on Ephesians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3b) Ephesians 5:3-14 warn, with even greater fulness and emphasis, against the sins of impurity and lust, as incompatible with membership of the kingdom of heaven, as works of darkness, impossible to those who are children of light.
Read Charles John Ellicott on Ephesians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. But fornication] It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, πορνεια, may imply not only fornication but adultery also, as it frequently does; uncleanness, ακαθαρσια may refer to all abominable and unnatural lusts-sodomy, bestiality, &c., and covetousness, πλεονεξια, to excessive indulgence in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple covetousness, i.e. the love of gain, be here intended…
Read AdamClarke on Ephesians 5 →CambridgeThe Cambridge Bible for Schools and Colleges3. but] The word imports a sort of a fortiori. The Examples of the Father and the Son oblige the believer to a uniform life of holy unselfish love; how complete then is the condemnation, for the believer, of all gross sins!fornication] A sin lightly regarded by the heathen, and too often palliated in modern Christendom, but utterly condemned by the Lord and the Apostles. See esp. Matthew 15:19; Acts 15:20; 1 Corinthians 6:9; 1 Corinthians 6:13; 1 Corinthians 6:18; Galatians 5:19; Colossians 3:5; 1 Thessalonians 4:3; Hebrews 13:4; and below, Ephesians 5:5. Regarding it, as regarding all sin, total abstinence is the one precept of the Gospel; and the Divine precept will always be found…
Read Cambridge on Ephesians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleBut fornication - A “common” vice among the pagan then as it is now, and one into which they were in special danger of falling; see Romans 1:29 note; 1 Corinthians 6:18 note.
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 among you, as is proper among the saints, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed.
But sexual immorality, and all uncleanness or covetousness, let it not even be mentioned among you, as becomes saints;
But among you, as is proper among the saints, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed.
But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints.
Tyndale line
But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints;
But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints;
But lewdness and all uncleanness or covetousness, let it not be once named among you, as becometh saints;
But fornication, and all vncleannesse, or couetousnesse, let it not be once named among you, as it becommeth Saintes,
Strictly literal
But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints;
and whoredom, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints;
and whoredom, and all uncleanness, or covetousness, do not let it even be named among you, as is proper to holy ones;
But there must not be even a suggestion among you of sexual immorality or any kind of impurity or of greed, for these are improper for God's holy people.
From the Latin
But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints:
Simplified
Sexual immorality or any kind of indecency or greed should never be mentioned concerning you, as God's people should not be doing such things.
But evil acts of the flesh and all unclean things, or desire for others' property, let it not even be named among you, as is right for saints;
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.
Fornicatio autem, et omnis immunditia, aut avaritia, nec nominetur in vobis, sicut decet sanctos :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܙܢܝܘܬܐ ܕܝܢ ܘܟܠܗ ܛܢܦܘܬܐ ܘܥܠܘܒܘܬܐ ܐܦܠܐ ܡܫܬܡܗܘ ܬܫܬܡܗ ܒܝܢܬܟܘܢ ܐܝܟ ܕܝܐܐ ܠܩܕܝܫܐ
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.
Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν καθὼς πρέπει ἁγίοις
The standard critical text of the New Testament.
Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν καθὼς πρέπει ἁγίοις
The previous edition, still widely cited.
Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν καθὼς πρέπει ἁγίοις
The Society of Biblical Literature edition, freely licensed.
Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν καθὼς πρέπει ἁγίοις
The edition that turned scholarship toward the earliest manuscripts.
Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν καθὼς πρέπει ἁγίοις
An independent critical text built from the oldest witnesses then known.
Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν καθὼς πρέπει ἁγίοις
A recent critical edition following documentary evidence closely.
Πορνεία δὲ καὶ — πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν καθὼς πρέπει ἁγίοις
The reading of the majority of surviving manuscripts.
Πορνεία δὲ καὶ — πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν καθὼς πρέπει ἁγίοις
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἀκαθαρσία impurity | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ephesians 5:3
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 πορνεία (porneia) primarily means fornication or sexual immorality, encompassing various illicit sexual acts. It is distinguished from μοιχεία (moicheia), which specifically refers to adultery. The term also metaphorically signifies idolatry, reflecting a broader moral context. It appears multiple times in the New Testament, addressing both sexual conduct and spiritual unfaithfulness.
πορνεία, -ας, ἡ
(< πορνεύω),
[in LXX for זְנוּנִים, תַּזְנוּת and cogn. forms;]
πορνεία, -as, 7, (πορνεύω), Sept. for NIA, N33, 0332, fornication (Vulg. fornicatio [and (Rev. xix. 2) prostitutio]); used a. prop. of illicit sexual intercourse in general (Dem. 403, 27; 433, 25): Acts xv. 20, 29; xxi. 25, (that this meaning must be adopted in these passages will surprise no one who has learned from 1 Co. vi. 12 sqq- how leniently converts from among the heathen regarded this vice and how lightly they indulged in it; accordingly, all other interpretations of the term, such as of marriages within the prohibited degrees and the like, are to be rejected) ; Ro. i. 29 Rec.; 1 Co. v. 1; vi. 13, 18; vii. 2; 2 Co. xii. 21; Eph. v. 3; Col. iii. 5; 1 Th. iv. 3; Rey. ix. 21; it is distinguished from μοιχεία in Mt. xv. 19; Mk. vii. 21; and Gal. v. 19 Rec.; used of adultery [(cf. Hos. ii. 2 (4), ete.)], Mt. v.32; xix. 9. b. In accordance with a form of speech common in the O. T.…
Read the full entry →πορνεία. ἹΠορνεία (for form see WH Woeres?, p. 160), which is rare in classical Greek (LS® refer only to Demosthenes) originally meant “‘ prostitution,” ‘‘ fornication,” but came to be applied to unlawful sexual intercourse generally. It was a wider term than μοιχεία, embracing the idea of ‘‘ barter,” ‘‘ traffic ” in sexual vice, though in the OT there was a tendency to assimilate in some respects the two terms: see R. H. Charles as cited s.v. potxebw, and for an ex. of the word from the papyri P Tebt II. 2761 as cited s.v. μοιχεία.
πορνεία (porneia) — sexual sin.
πορν-εία,
Ionic dialect πορν-είη, ἡ, prostitution, [Refs 5th c.BC+]; of a man, [Refs 4th c.BC+]; fornication, unchastity, [NT]
II. metaphorically, idolatry, [LXX]
πορνεία
porneia
from 4203; harlotry (including adultery and incest); figuratively,
idolatry:--fornication.
see GREEK for 4203
πορνεία, ας, ἡ
n.f.
fornication, idolatry
πορνεία porneia 25x
fornication, whoredom, Mt. 15:19; Mk. 7:21; Acts 15:20, 29; concubinage, Jn. 8:41; adultery, Mt. 5:32; 19:9; incest, 1 Cor. 5:1; lewdness, uncleanness, genr., Rom. 1:29; from the Hebrew, put symbolically for idolatry, Rev. 2:21; 14:8
πορνεία πορνεία, ἡ, fornication, prostitution, Dem.
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
26 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 25 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.
ὁ δ’ οὐκ ἀπὸ σκοποῦ νομίσας εἶναι τὰ λεχθέντα, τὸν κατὰ μοιχῶν νόμον παρακαλυψάμενος καὶ τοὺς ἐπὶ φθορᾷ καὶ πορνείᾳ κειμένους ἀνελών, ὡς εἰ μηδὲ τὴν ἀρχὴν ἐγράφησαν, ἀνέδην ἐπιτρέπει ταῖς γυναιξὶ τὰς ὁμιλίας πρὸς οὓς ἂν ἐθέλωσι ποιεῖσθαι.
βλασφημίας τε γὰρ ἀπερρίπτουν εἰς τὸν κατοιχόμενον ἀπρεπεῖς λέγεσθαι καὶ ὅσοι στρατευόμενοι τότε ἔτυχον, συχνοὶ δʼ ἦσαν, οἴκαδε ἀπῆλθον καὶ τοὺς ἀνδριάντας τῶν τοῦ βασιλέως θυγατέρων ἁρπάσαντες ὁμοθυμαδὸν ἐκόμισαν εἰς τὰ πορνεῖα καὶ στήσαντες ἐπὶ…
τέκνον μου, μὴ γίνου ἐπιθυμητής, ὁδηγεῖ γὰρ ἡ ἐπιθυμία πρὸς τὴν πορνείαν, μηδὲ αἰσχρολόγος μηδὲ ὑψηλόφθαλμος: ἐκ γὰρ τούτων ἁπάντων μοιχεῖαι γεννῶνται.
ἐκβαλεῖν με ἀπὸ τοῦ σου συνοικεσίου πρὸ τῆς ἐμῆς τελευτῆς χωρὶς νομίμου αἰτίας ἤτοι πορνείας ἐπὶ τῷ ταύτην μου τὴν δωρεὰν ἄκυρον εἶναι καὶ ἀνίσχυρον ἁπανταχοῦ προφερομένην . ἐπομνυμένην
καὶ ἐν μηδενὶ καταφρονῆσαί σου μήτε ἐκβαλεῖν σε ἐκ τοῦ ἐμοῦ συνοικεσίου παρεκτὸς λόγου πορνείας καὶ αἰσχρᾶς πράξεως καὶ σωματικῆς ἀταξίας ἀποδειχθησομένης διὰ τριῶν ἢ πλέον ἀξιοπίστων ἀνδρῶν, παγανῶν
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 →
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 ἀκαθαρσία (akatharsia) means uncleanness or impurity, derived from ἀκάθαρτος (akathartos). It encompasses both physical and moral aspects, appearing in contexts related to moral depravity and ceremonial impurity. The New Testament uses it in various passages, notably in relation to lustful living and impure motives.
ἀκαθαρσία, -as, 7, (ἀκάθαρτος), [fr. Hippoer. down], uncleanness ; a. physical: Mt. xxiii. 27. b. in a moral sense, the impurity of lustful, luxurious, profligate living: Ro. i. 24; vi. 19; 2 Co. xii. 21; Gal. v. 19; Eph. iv. 19; v. 3; Col. iii. 5; 1 Th. iv. 7; used of impure motives in 1 Th. ii. 3. (Dem. p. 553, 12.) Cf. Tittmann i. p. 150 sq.
ἀκαθαρσία. In a literal sense the noun occurs in a formula used in agreements for renting houses, which the tenant undertakes to leave in good condition. Thus P Oxy VIII. 112828 (a.p. 173) παραδότω τοὺς τόπους καθαροὺς ἀπὸ κοπρίων καὶ πάσης ἀκαθαρσίας : 20. VI. 912° (A.D. 235), BGU II. 393}Ὁ (A.D. 168) dv[ev] ἀκαθαρσία[ς], P Lond 21628 (A.D. 94) ἀκάθαρτος 17 (=II. p. 187), P Lips I. 1619 (a.p. 138) where ἀπό stands without καθαρούς (see under ἀπό). Vettius Valens, p. 219, has it in conjunction with κιναιδία : Kroll takes it as ‘‘ ozs impuadicitia (?).
ἀκαθαρσία (akatharsia) — impurity.
ἀκᾰθαρ-σία, ἡ,
uncleanness, foulness, of a wound or sore, [Refs 5th c.BC+]
__b dirt, filth, [Refs 1st c.BC+]
2. in moral sense, depravity, [Refs 4th c.BC+]
3. ceremonial impurity, [LXX]
ἀκαθαρσία
akatharsia
from 169; impurity (the quality), physically or morally:--uncleanness.
see GREEK for 169
ἀκαθαρσία, ας, ἡ
n.f.
uncleanness, impurity
ἀκαθαρσία akatharsia 10x
uncleanness; lewdness; impurity of motive, 1 Thess. 2:3
ἀκαθαρσία from ἀκάθαρτος uncleanness, impurity, Dem.
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
im-pu'-ri-ti.
See UNCLEANNESS.
10 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 10 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 38 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.
οὐχ ὁρᾷς ὅτι, κἂν εἰσαγάγῃ ἡμᾶς εἰς τὴν ἀρετὴν καὶ εἰσαχθέντες φυτεύσωμεν ἄκαρπον μὲν οὐδὲν „πᾶν δὲ ξύλον βρώσιμον“, κελεύει "περικαθαρίσαι τὴν ἀκαθαρσίαν αὐτοῦ“ (Lev.
οὐ μή, φησίν, γενηθῇς τοιοῦτος, οἵους ἀκούομεν ἀνομίαν ποιοῦντας ἐν τῷ στόματι δἰ ἀκαθαρσίαν, οὐδὲ κολληθήσῃ ταῖς ἀκαθάρτοις ταῖς τὴν ἀνομίαν ποιούσαις ἐν τῷ στόματι.
τοῦ δὲ χρόνου διελθόντος παραδώσειν τὸ ἐργαστήριον καθαρὸν ἀπό τε σίτου καὶ τῆς ἄλλης ἀκαθαρσίας σὺν τοῖς κατʼ αὐτὸ σκεύεσι καὶ κλιβάνοις οἷα ἐὰν ἔτι ᾖ ἐκ τῆς χρήσεως,
ὧν ἔχω ἐν τῶι ἐποικίωι ἐν μισθώσει μισθωμάτων, … παραδόσθαι τὸν θησαυρὸν ἀπὸ πάσης ἀκαθαρσίας σὺν ταῖς ἐφεστώσαις θύραισι καὶ κλεισὶ, ἐὰν φαίνηται μισθῶσαι ἐπὶ τοῖς προκειμένοις. Ἑριεὺς Ἑριέως
υλω … καὶ δώματι· καὶ μετὰ τὸν χρόνον παραδώσω τὴν οἰκίαν καθαρὰν ἀπὸ πάσης ἀκαθαρσίας σὺν ταῖς ἐφεστώσαις θύραις καὶ κλεισί, ἐὰν φαίνηται ἐπὶ πᾶσι τοῖς προκειμένοις, ἀμεταμίσθωτα καὶ
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 →
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 ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 occurrences in the New Testament, rendered 9 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 343 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 457 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word πλεονεξία (i.e., *pleonexia*) refers to greediness or covetousness, characterized by a desire for more than one's due. It encompasses aggressive behavior aimed at gaining advantage, often linked to extortion or fraud. The New Testament uses it in several passages, including Luke 12:15 and Romans 1:29. Lexicons note its distinction from related terms like φιλαργυρία, which emphasizes a more passive form of greed.
BretwrEEn these words the same distinction exists as between our ‘ covetousness’ and ‘avarice,’ as between the German ‘Habsucht’ and ‘Geiz.’ Πλεονεξία, primarily the having more, and then in a secondary and more usual G 82 SYNONYMS OF THE NEW TESTAMENT. ὃ xxiv. sense, the desire after the having more, is the more active sin, φιλαργυρία the more passive: the first, the ‘amor sceleratus habendi,’ seeks rather to grasp what it has not ; the second, to retain, and, by accumulating, to multiply that which it already has. The first, in its methods of acquiring, will be often bold and aggressive; even as it may, and often will, be as free in scattering and squandering, as it was eager and unscrupulous in getting: the πλεονέκτης will be often ‘ rapti largitor,’ as was Catiline ; characterizing whom Cicero demands (Pro Owl. 6): “ Quis in rapacitate avarior? quis in largitione effusior?’ even as…
Read the full entry →πλεονεξία, -ας, ἡ
(< πλεονέκτης),
[in LXX for בֶּצַע;]
the character and conduct of a πλεονέκτης
advantage.
desire for advantage, grasping, aggression, cupidity, covetousness: Lk 12:15, Ro 1:29, II Co 9:5, Eph 4:19 (v. ICC, in l) Eph 5:3, Col 3:5, I Th 2:5, II Pe 2:3 2:14; pl. (v. Bl., § 32, 6), Mk 7:22.†
SYN.: φιλαργυρία, avarice (v. Tr., Syn., § xxiv).
πλεονεξία, -as, 9, (πλεονέκτης, 4. V-), greedy desire to have more, covetousness, avarice: Lk. xii. 15; Ro.i. 29; Eph. iv. 19; v. 3; Col. iii. 5; 1 Th. ii. 5; 2 Pet. ii. 3, [on the om. of the art. in the last two pass. cf. W. 120 (114) ], 14; ὡς (Rec. ὥσπερ] πλεονεξίαν, [as a matter of covetousness], i.e. a gift which betrays the giver’s covetousness, 2 Co. ix. 5 [here R.V. txt. extortion]; plur. various modes in which covetousness shows itself, covetings [cf. W. § 27, 3; B. 77 (67)], Mk. vii. 29. (In the same and various other senses by pref. writ. fr. Hdt. and Thuc. down.) [ Trench, N. T. Syn. § xxiv., and (in partial correction) Bp. Lghtft. Com. on Col. iii. 5.]
πλεονεξία, “ὁ σοναίοιιϑη 655, in P Par 6358 (B.c. 164) (= P Petr III. p- 24) μηδεμιᾶς ἐν τούτοις μήτε φιλοτιμίας, μήτε πλεονεξίας γενηθείσης keeps company with φιλοτιμία, which here represents a ‘‘ grasping ambition’’: cf. PSI V. 446° (A.p. 133-7) τὸ δὲ στρατ[ι]ωτικὸν ἐπὶ πλεονεξίᾳ Kal ἀδικίᾳ λαμβά[ν]εσθαι συνβέβηκε. In Musonius p. 72° (ed. Hense) it is linked with βία---ἅπερ ἀπὸ Blas kal πλεονεξίας πέφυκε ζῆν, and in 26. p. 9010 it accompanies ἡδονή---ὁ θεὸς... ἀήττητος μὲν ἡδονῆς, ἀήττητος δὲ πλεονεξίας, a remarkable parallel to the NT association with sins of the flesh, based on a saying of Jesus (Mk 733) and repeated by at least three different NT writers (1 Cor 519, Heb 134, 2 Pet 214). Bunyan’s instinct rightly made Pickthank name together among Beelzebub’s friends ‘‘my old Lord Lechery, Sir Having Greedy, with all the rest of our nobility.”” See also Exp T xxxvi. p. 478 f. That…
Read the full entry →πλεονεξία (pleonexia) — greediness.
πλεονεξία,
Ionic dialect -ιη, ἡ, greediness, assumption, arrogance, τῶν Σπαρτιητέων ἡ π. [Refs 5th c.BC+]; π. συγγενική wrong done to one's kin, [Refs 4th c.AD+]
2. assumption, αἱ ἐν τῷ πυνθάνεσθαι π. [Refs 4th c.BC+]
II. advantage, [Refs 5th c.BC+]; αἱ π. αἱ ἴδιαι, αἱ δημόσιαι, [Refs 5th c.BC+]; ἐπὶ πλεονεξίᾳ with a view to one's own advantage, [Refs 5th c.BC+]; μετὰ πλεονεξίας τινὸς ἀγωνίζεσθαι πρὸς [τὰ θηρία] [Refs]excellences, [Refs 3rd c.AD+]
II.2. a larger share of a thing, τῶν πολιτικῶν δικαίων [Refs 4th c.BC+]
II.3. gain derived from a thing, τὴν ἐπὶ τῶν ἰδίων δικῶν πλεονεξίαν [Refs 4th c.BC+]undue gains, [Refs 5th c.BC+]
πλεονεξία
pleonexia
from 4123; avarice, i.e. (by implication) fraudulency,
extortion:--covetous(-ness) practices, greediness.
see GREEK for 4123
πλεονεξία, ας, ἡ
n.f.
covetousness, avarice
πλεονεξία pleonexia 10x
some advantage which one possesses over another; an inordinate desire of riches, covetousness, Lk. 12:15; grasping, overreaching, extortion, Rom. 1:29; 1 Thess. 2:5; a gift exacted by importunity and conferred with grudging, a hard-wrung gift, 2 Cor. 9:5; a scheme of extortion, Mk. 7:22
πλεονεξία πλεονεξία, ἡ, the character and conduct of a πλεονέκτης, greediness, grasping, assumption, arrogance, Hdt., Thuc., etc.
gain, advantage, Xen., etc.; ἐπὶ πλεονεξίᾳ with a view to one's own advantage, Thuc., Xen.
c. gen. pers. advantage over, Xen.
c. gen. rei, a larger share of a thing, Arist.; gain made from a thing, Dem.
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
kuv'-et-us-nes: Has a variety of shades of meaning determined largely by the nature of the particular word used, or the context, or both. Following are some of the uses:
(1) To gain dishonestly (batsa`), e.g. the King James Version Ex 18:21; Eze 33:31.
(2) The wish to have more than one possesses, inordinately, of course (pleonexia), e.g. Lu 12:15; 1Th 2:5.
Covetousness
A strong desire after the possession of worldly things (Col. 3:5; Eph. 5:5; Heb. 13:5; 1 Tim. 6:9, 10; Matt. 6:20). It assumes sometimes the more aggravated form of avarice, which is the mark of cold-hearted worldliness.
10 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 10 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
μυρίοι γὰρ ἔξαρνοι παρακαταθηκῶν ἐγένοντο ἱερῶν, τοῖς ἀλλοτρίοις ὡς ἰδίοις ὑπ’ ἀμέτρου τῆς πλεονεξίας καταχρησάμενοι.
καὶ γὰρ τοῖς ἡττωμένοις κοῦφον ἐδόκει τὸ λείπεσθαι κατὰ δικαιοσύνην οὐ κατὰ πλεονεξίαν αὐτὸ πάσχειν νομίζουσι·
ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾖ ἐστιν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν: εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία,…
ἐξ οὗ τοῖς μὲν ἰδιώταις ὕβρεις τε καὶ ἐπηρείας γείνεσθαι, τὸ δὲ στρατιωτικὸν ἐπὶ πλεονεξίᾳ καὶ ἀδικίᾳ διαβάλλεσθαι συνβέβηκε. παρανγέλλω δὴ τοῖς στρατηγοῖς καὶ βασιλικοῖς ἁπαξαπλῶς μηδενὶ παρέχειν ἄνευ
Οὐικτωρίνῳ ὑπάτοις. Σουβατιανῷ ἐπάρχῳ Αἰγύπτου … … υ. Αἴλιος Σαραπάμμων οὐετρανὸς ἐκ πλεονεξίας … … … σης τῇ στρατείᾳ διαφέρουσα σχολάζειν … … οτις ὡς δὲ ἔχει
διʼ ἀσχολίαν ἀπελθοῦσα πέπρακεν χωρὶς ἐμοῦ … παντοδαπήν. τοσαύτης οὖν μοι βίας καὶ πλεονεξίας καὶ ἁρπαγῆς γενομένης ἐπιστέλλω … τὸ βιβλίδιον ἀξιῶν … σε συντάξαι … ασασαν
The Greek word μηδέ (i.e., *mēde*) is a negative particle that functions primarily as a conjunction meaning 'but not' or 'nor.' It can also serve as an adverb, emphasizing negation with meanings like 'not even.' The word is often used in contexts of continuing a negation or prohibition, appearing frequently in the New Testament, where it connects clauses or reinforces a negative statement.
μηδέ, (μή, 4. v., and δέ), [fr. Hom. down], a negative disjunctive conjunction; [cf. W. § 55, 6; B. § 149, 13]; 1. used in continuing a negation or prohibition, but not, and not, neither; preceded by yn, — either so that the two negatives have one verb in common: preceded by μή with a participle, Mt. xxii. 29; Mk. xii. 24; by μή w. a pres. subjune., 1 Co. v. 8 [here Lmre. pres. indic.]; 1 Jn. iii. 18; by μή ν΄. impv., Mt. vi. 25; Lk. x. 4; xii. 22; xiv.12; 1Jn.ii.15; by py w. an aor. subj. 2 pers. plur., Mt. x. 9 sq.; by εἰς τὸ μή, 2 Th. ii. 2 LT Tr WH; —or so that μηδέ has its own verb: preceded by ὃς ἐὰν (ἄν) μή, Mt. x. 14; Mk. vi. 11; by ἵνα μή, ὅπ. ἵν. 15; by ὅπως μή, Lk. xvi. 26; w. a ptep. after μή w.a ptep., Lk. xii.47; 2 Co. iv. 2; w. an impv. after μή w. impv., Jn. xiv. 27; Ro. vi. 12 sq.; Heb. xii. 5; μηδενὶ ἐπιτίθει, foll. by μηδέ w. impy. 1 Tim. v. 22; τ΄. 2 pers. of the…
Read the full entry →μηδέ. P Lond 42™f (B.c. 168) (=I. p. 30, Selectéons, p. 10) σὲ δὲ μηδ᾽ ἐντεθυμῆσθαι τοῦ παραγενέσθαι μηδ᾽ ἐνβεβλοφέναι εἰς τὴν ἡμετέραν περίστασιν, ‘‘ that you have neither thought of returning, nor spared a look for our helpless state”—the complaint of a wife to her husband who had shut himself up in the Serapeum, P Grenf I. 437* (ii/B.c.) αἸἰὐτοῦ δὲ μηδ᾽ ἀποδεδωκότος ἡμῖν μίηδ]ὲ ἵππον μηδὲ τὴν πορείαν αὐτῆς ἐπ[ιδεἰδωκότος ἐγράψαμέν σοι, ὅπως οὖν εἰδῆ[ις.
μηδέ (mēde) — nor.
μηδέ,
(μή, δέ) negative Particle (compare οὐδέ): as conjunction, and not (Epic dialect also, but not), nor, connecting two whole clauses, used with the same constructions as μή, μή τι σὺ ταῦτα.. διείρεο μηδὲ μετάλλα [Refs 8th c.BC+]; τεκνοῦσθαι, μηδ᾽ ἄπαιδα θνῄσκειν [Refs 5th c.BC+]
2. in μηδέ.. μηδέ.. the first μ. may belong to μηδέ A, e.g. [Refs 8th c.BC+]; but μήτε cannot follow μηδέ:—for μηδέ after οὐδέ, see at {οὐ} [Refs 4th c.BC+]
__B as adverb, joined with a single word or phrase, not even, not either, [Refs 8th c.BC+]; repeated emphatically, μηδ᾽ ὅντινα γαστέρι μήτηρ κοῦρον ἐόντα φέροι μηδ᾽ ὃς φύγοι let not the babe unborn —no let not even it escape, [Refs 8th c.BC+] —for μηδέ τι see at…
μηδέ
mede
from 3361 and 1161; but not, not even; in a continued negation,
nor:--neither, nor (yet), (no) not (once, so much as).
see GREEK for 3361
see GREEK for 1161
μηδέ
Neg.cj.
and not, not even
μηδέ μή δέ, Negat. Particle, (related to οὐδέ as μή to οὐ):
as Conjunct. but not or and not, nor, μή τι σὺ ταῦτα διείρεο μηδὲ μετάλλα Il.:—more rarely without a negative preceding, τεκνοῦσθαι, μηδ᾽ ἄπαιδα θνήσκειν Aesch.
doubled, μηδέ . . μηδέ . . , Opposing the two clauses of a sentence, Il.:— μηδέ also follows μήτε, Soph., Plat.
as adv., joined with a single word or phrase, not even, Lat. ne . . quidem, Hom., etc.
Conj-N — Conjunction · negativeconjunction — it joins clauses, and never changes form.
CONJ-N CONJunction or conjunctive particle Negative
58 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 57 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 70 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.
τὰς γοῦν πολυζῴους ἀγέλας προβάτων αἰγῶν βοῶν ἄγει ποιμὴν αἰπόλος βουκόλος, ἄνθρωποι μηδὲ τοῖς σώμασιν ἐρρωμένοι καὶ σφριγῶντες, ὡς ἕνεκα γοῦν εὐεξίας ἐμποιῆσαι τοῖς ἰδοῦσι κατάπληξιν·
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
διὰ τοῦτο πόρρω ἄπεστιν ἡ δικαιοσύνη καὶ εἰρήνη, ἐν τῷ ἀπολιπεῖν ἕκαστον τὸν φόβον τοῦ θεοῦ καὶ ἐν τῇ πίστει αὐτοῦ ἀμβλυωπῆσαι, μηδὲ ἐν τοῖς νομίμοις τῶν προσταγμάτων αὐτοῦ πορεύεσθαι, μηδὲ πολιτεύεσθαι κατὰ τὸ καθῆκον τῷ Χριστῷ, ἀλλὰ ἕκαστον…
καὶ τῶν τούτου ἀδελφῶν τὰ τοῦ σημαινομένου χαλκοῦ τάλαντα β, καὶ μὴ ἐπελεύσεσθαι Πετεαρσεμθεία μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ ἐπὶ τὸν Πετεαρσεμθέα καὶ τοὺς ἀδελφοὺς μηδʼ ἐπʼ ἄλλον
λύτρα τῆς σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ
εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ
The Greek word ὀνομάζω (onomazō) means to name, mention, or address by name. It is derived from the root ὄνομα (onoma), meaning 'name.' This term appears in various contexts in the New Testament, such as in Acts 19:13 and Romans 15:20, often relating to the act of naming or invoking names in praise or exorcism.
ὀνομάζω
(< ὄνομα),
[in LXX for זכר, נקב, קרא;]
to name, mention, or address by name: Ac 19:13; pass., Ro 15:20, Eph 1:21 5:3; of the use of the Divine name in praise and worship, II Ti 2:19 (LXX, Nu 16:26; cf. Is 52:11, Am 6:10).
ὀνομάζω; 1 aor. dvduaca; Pass., pres. ὀνομάζομαι; 1 aor. ὠνομάσθην ; (ὄνομα); fr. Hom. down; to name (cf. W. 615 (572)]; a. τὸ ὄνομα, to name i. 6. to utter: pass. Eph. i. 21; τοῦ κυρίου [Rec. Χριστοῦ], the name of the Lord (Christ) sc. as his Lord, 2 Tim. ii. 19 (Sept. for MM DY VIN, to make mention of the nume of Jcho~ vah in praise, said of his worshippers, Is. xxvi. 13; Am. Vi. 10); τὸ ὄνομα ᾿Ιησοῦ ἐπί τινα, Acts xix. 13, see ἐπί, C. I. 1c. p. 234
ὀνομάζω taken by the inhabitants of Assos, are followed by the words—oltwes καὶ ὑπὲρ τῆς Γαΐου Καίσαρος Σεβαστοῦ Τερμανικοῦ σωτηρίας εὐξάμενοι Διὶ Καπιτωλίωι ἔθυσαν τῶι τῆς πόλεως ὀνόματι. The simple dat. is found in BGU IV. 120 528 (8.0. 28) δὸς ᾿Αλεξίωινι τῶι βαφῖ τῶι ἐμῶι ὀνόματι κτλ., P Oxy III, 53135. (ii/a.p.) πέμψον Φρόνιμον πρὸς ᾿Ασκληπιάδην ἐμῶι ὀνόματι, P Flor II. 2261) (iii/a.p.) πέμψον αὐτὰ εἰς Ταλεῖ τῷ ἐμῷ ὀνόμ(α)τι, and from the inscrr. JS xvii. (1897), p. 411 No. 14 προστείμου ὀνόματι, and C/G 3919 στεφανωτικοῦ ὀνόματι, where, as Evans (CQ xv. p. 26) points out, ὀνόματι might be rendered ‘under the heading of.” (6) Other exx. of ὄνομα with various prepositions are— P Tebt 11. 31752 (A.D. 174-5) ἕκαστα ἐπιτελοῦντι ἐκ τοῦ ἐμοῦ ἀπούσης ὀνόματος, “carrying out everything in my name and during my absence” (Edd.), P Oxy VII. 1063% (ii/iii A.D.) σύμβαλε “Hpddy.. . ἐξ ὀνόματός…
Read the full entry →ὀνομάζω (onomazō) — to name.
ὀνομάζω,
imperfect ὠνόμαζον [Refs 4th c.BC+], etc.; Epic dialect ὀν- [Refs 8th c.BC+]: future ὀνομάσω [Refs 5th c.BC+]: aorist ὠνόμασα [Refs 8th c.BC+]: perfect ὠνόμακα [Refs 5th c.BC+]:—passive, future -ασθήσομαι[Refs 2nd c.AD+]aorist ὠνομάσθην and perfect ὠνόμασμαι, [Refs 5th c.BC+]; Epic dialect ὀνόμασται [Refs 4th c.BC+]; 3rd.pers. plural ὠνομάδαται [Refs 2nd c.AD+]:—middle, imperfect ὠνομάζετο [Refs 5th c.BC+] —Aeolic dialect or _Doric dialect_ future 3rd.pers. singular ὀνυμάξει (or -εῖ) [Refs]: aorist ὀνύμαξε [Refs 5th c.BC+]; middle future ὀνυμάξομαι[Refs]: present ὀνυμάζεται[Refs 5th c.AD+]: (ὄνομα):—speak of by name, call or address by name, of persons, πατρόθεν ἐκ γενεῆς ὀνομάζων ἄνδρα ἕκαστον [Refs 8th c.BC+]; Πυθοδώρου.., ὃν Ἀθηναῖοι οὐκ ὀνομάζουσιν [Refs 5th c.BC+]; τοῖς προγόνοις -αζομένοις ἀπομνημονεύεται ὁπόστος ἀφ᾽…
Read the full entry →ὀνομάζω
onomazo
from 3686; to name, i.e. assign an appellation; by extension, to
utter, mention, profess:--call, name.
see GREEK for 3686
ὀνομάζω
v.
I give a name to, mention
ὀνομάζω onomazō 10x
to name, Lk. 6:14; to style, entitle, Lk. 6:13; 1 Cor. 5:11; to make mention of, Eph. 5:3; to make known, Rom. 15:20; to pronounce in exorcism, Acts 19:13; in NT to profess, 2 Tim. 2:19
ὀνομάζω ὄνομα to name or speak of by name, call or address by name, Il., Hdt., Xen.
of things, to name, specify, Il.
ὀν. τινά τι to call one something, Hdt., attic: in Mid., παῖδά μ᾽ ὠνομάζετο called me his son, Soph.:—Pass., ὄνομα δ᾽ ὠνομάζετο Ἕλενος id. Soph., etc.
εἶναι is often added pleon., τὰς οὐνομάζουσι εἶναι Ὑπερόχην καί . . whose names they say are Hyperoche and . . , Hdt.; σοφιστὴν ὀνομάζουσιν τὸν ἄνδρα εἶναι Plat.
to name or call after . . , ἐπί τινι Hdt., etc.; ἔκ τινος Soph.:—Pass., ἀπὸ τούτου τοῦτο οὐνομάζεται hence this saying has arisen, Hdt.
to use names or words, μάλα σεμνῶς ὀνομάζων Dem.
Verb-PPM-3S — Verb · present · passive · imperative · third person · singularpresent passive imperative — an action in progress.
V-PPM-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: iMperative Person: third Number: Singular
11 occurrences in the New Testament, rendered 8 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 9 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 12 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.
ἑορτὴ γὰρ οὐ μιᾶς πόλεως ἢ χώρας ἐστὶν ἀλλὰ τοῦ παντός, ἣν κυρίως ἄξιον καὶ μόνην πάνδημον ὀνομάζειν καὶ τοῦ κόσμου γενέθλιον.
Χέθιμος δὲ Χέθιμα τὴν νῆσον ἔσχε, Κύπρος αὕτη νῦν καλεῖται, καὶ ἀπʼ αὐτῆς νῆσοί τε πᾶσαι καὶ τὰ πλείω τῶν παρὰ θάλατταν Χέθη ὑπὸ Ἑβραίων ὀνομάζεται·
σὺν τῇ κατʼ αὐτὴν σημανθείσῃ ἐρανικῇ συνγραφῇ καὶ ἑτέρᾳ δανειστικῇ συνχωρήσει, διʼ ἧς καὶ ὀνομάζεται ὁ τοῦ Ἡρακλείδου καὶ τῆς Θερμούθιος υἱὸς Ἡρακλείδης, καὶ παρὰ ταῦτα μηδ
ἀπιστείας ὑφέξει. ἔξεστιν μὲν πᾶσιν τοῖς δεύτερον εἰς λιτουργίαν ὀνομασθεῖσι τοὺς μὴ πρότερον λελειτουργηκότας ὀνομάζειν, ἵνα αὐτοὶ π … … νται. ει … … εἰς ὑπηρεσίαν ὑπαγόμενοι καὶ οἱ
μὴ ἀμελεῖν. οἶδας καὶ σὺ τὸν ἄνθρωπον τὸν ὀφείλοντά μοι, ἐπεὶ οὐκ ἦν δίκαιον ὀνομάζειν αὐτὸν διὰ ἐπιστολῆς, καὶ σὺ αὐτὸς τοσοῦτο ποίησον, οἶδα γὰρ πῶς με φιλεῖς, τοῦ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
AMONG',
AMONGST', preposition [Gr. See Mingle.]
1. In a general or primitive sense, mixed or mingled with; as tares among wheat.
2. Conjoined or associated with, or making part of the number.
Blessed art thou among women. Luke 1:1.
3. Of the number; as, there is not one among a thousand, possessing the like qualities.
{ A‐mong″ , A‐mongst″ , } prep. [OE. amongist, amonges, amonge, among, AS. onmang, ongemang, gemang, in a crowd or mixture. For the ending -st see Amidst. See Mingle.] 1. Mixed or mingled; surrounded by.
They heard,
And from his presence hid themselves among
The thickest trees.
Milton.
2. Conjoined, or associated with, or making part of the number of; in the number or class of.
Blessed art thou among women.
Luke i. 28.
3. Expressing a relation of dispersion, distribution, etc.; also, a relation of reciprocal action.
What news among the merchants?
Shak.
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
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-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative 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 καθώς (kathōs) is an adverb meaning 'just as' or 'according as.' It is built from the roots meaning 'down' and 'as,' and is used to express comparisons, proportions, or conditions. In the New Testament, it appears in various contexts, often introducing clauses that clarify or compare actions or states, such as in Luke 1:2 and John 5:23. The lexicons do not show significant disagreement on its usage.
καθώς, (i.e. καθ’ ὡς), Hellenistic for καθά, q.v., καθάπερ, καθό, καθότι (Mayser, 485; Rutherford, NPhr., 495; Bl., § 78, 1),
according as, even as, just as, as: Lk 1:2 (v.s. καθά), 24:39, Jo 5:23, Ac 7:48, I Co 8:2, Ga 3:6, al.; seq. οὕτως, Lk 11:30, Jo 3:14, II Co 1:5, Col 3:13, I Jo 2:6, al.; seq. καί, Jo 15:9, I Co 15:49, I Jo 2:18, al.; οὕτως . . . κ., Lk 24:24; id. with…
Read the full entry →καθώς (i. 6. καθ᾽ ὡς), a particle found occasionally in prof. auth. fr. Aristot. down for the Attic καθά and καθό, but emphatically censured by Phryn. and the Atticists ; cf. Sturz, De dial. Maced. ete. p. 74 sqq.; Lob. ad Phryn. Ρ. 425 sq.; [W. 26 (25)]; 1. according as, Just as, even as: in the first member of a comparison, Lk. vi. 31; 1 Jn. ii. 27; foll. by οὕτως in the second member [ef. W. § 53, 5], Lk. xi. 80; xvii. 26; Jn. iii. 14; Qo. 5 xed Col. iii. 13; 1 Jn. ii. 6; foll. by καί also, Jn. xv. 9; xvii. 18; xx. 21; 1 Jn. ii. 18; iv.17; 1Co.xv.49; itis annexed to preceding words after the demonstrative οὕτως, Lk. xxiv. 24; with οὕτως unexpressed, Mt. xxi. 6; xxviii. 6; Mk. xvi. 7; Lk. i. 2, 55, 70; xi.1; Jn. i. 23; v. 28; heer 47 [here LT Tr WH ὡς]; xv. 8; Ro.i.13; xv. 7}; 1 Co. viii. 25 x. 6; 2Co.i. 14; ix. 8; xi. 12; Eph. iv. 17, and often; καθὼς διδάσκω, agreeably to my method…
Read the full entry →καθώς. P Oxy X. τ2995 (iv/a.p.) καθὼς ἐνετιλάνμην (1. -ἀμην) σ[ο]ι [περ]ὶ λωβιν μαχερῶν καὶ περὶ πιπεράδιον, ‘do as I told you about the . . . of knives and the pepper” (Edd.) is a good parallel to the construction in 1 Tim 1°. Other exx. of the particle, which is condemned by the Atticists (Lob. Phryn. p. 426), are P Eleph 185 (B.c. 223-2) kaQa[s συντέταῖχεν Μνήσαρχοϊίς, P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθώς ἐστιν ἐπὶ τῆς διαγραφῆς, P Oxy ΧΙ]. 1453} (B.c. 30-29) εἶ μὴν προστατήσ{ειν] τοῦ λύχνου τῶν προδεδηλωμέν[ων] ἱερῶν καθὼς πρόκειται, ‘that we will superintend the lamps of the above mentioned temples, as aforesaid” (Edd.), and from the | inserr. A/ichel 230° (ii/B.c. ad fin.) καθὼς Kal πρότερον. MGr…
Read the full entry →καθώς (kathōs) — as/just as.
καθώς,
adverb ={καθά}, [Refs 5th c.BC+]; even as, [NT]
2. how, ὑπομιμνῄσκειν κ... Aristeas 263,[NT]
II. of Time, as, when,[LXX+2nd c.AD+]
καθώς
kathos
from 2596 and 5613; just (or inasmuch) as, that:--according to,
(according, even) as, how, when.
see GREEK for 2596
see GREEK for 5613
καθώς
Adv
just as, as
καθώς kathōs 182x
as, just as, in the manner that, Mt. 21:6; 26:24; how, in what manner, Acts 15:14; according as, Mk. 4:33; inasmuch as, Jn. 17:2; of time, when, Acts 7:17
καθώς = καθά, Hdt., NTest.
how, NTest.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
183 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 179 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.
οὐκοῦν κύριος ἀφρόνων ἐπιδέδεικται τὸν ἄρχοντος ἐπανατεινάμενος οἰκεῖον φόβον, θεὸς δὲ βελτιουμένων γράφεται, καθὼς καὶ νῦν·
ὡς δʼ ἧκον εἰς τὴν Αἴγυπτον, ἀπέβαινε τῷ Ἁβράμῳ καθὼς ὑπενόησε·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
τὰ γράμματα. Διόσκορος τοῦ δεῖνα δεδάνεικα τὰς τοῦ ἀργυρίου ἐπισήμου κεφαλαίου δραχμὰς εἴκοσι τέσσαρες καθὼς πρόκειται … ἔτους ἑκκαιδεκάτου Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ.
μηδενί. Πακῦσις Πακύσιος ἀπέχω τὰς προκειμένας ἀργυρίου δραχμὰς διακοσίας εἴκοσι τέσσαρας καὶ οὐδὲν ἐνκαλῶ καθὼς πρόκειται. ἐντέτακται διὰ τοῦ ἐν Ἡρακλείᾳ γραφείου.
μητρὸς χωρὶς ἄλλων ἃς ὥφειλεν μοι ὁ ταύτης ἀδελφὸς Στοτοῆτις πρεσβύτερος ἀργυρίου δραχμὰς ἑκατὸν καθὼς πρόκειται. Στοτοῆτις ἔγραψα ὑπὲρ τοῦ πατρός.
The Greek word πρέπω (prepō) is built from the idea of being conspicuous or suitable. It covers meanings like to be clearly seen, to resemble, and to be fitting or becoming, often used impersonally. In the New Testament, it appears in verses such as Matthew 3:15 and 1 Timothy 2:10, where it conveys notions of propriety and suitability.
πρέπω ; impf. 3 pers. sing. ἔπρεπε; 1. to stand out, to be conspicuous, to be eminent; so fr. Hom. Il. 12, 104 down. 2. to be becoming, seemly, fit, (fr. Pind., Aeschyl., Hdt. down): πρέπει τινί with a subject nom. Heb. vii. 26 (Ps. xxxii. (xxxiii.) 1); ὃ or ἃ πρέπει, which becometh, befitteth, 1 Tim. ii. 10; Tit. ii. 1; impers. καθὼς πρέπει τινί, Eph. v. 3; πρέπον ἐστίν foll. by the inf., Mt. iii. 15; Heb. ii. 10; foll. by an acc. with the inf. 1 Co. xi. 13. On its constr. ef. Bttm. § 142, 2.
πρέπω. A few exx. may be given of this common verb, which is generally used impersonally (as in MGr) in the sense of what is ‘‘fitting,” ‘*becoming”’ (Lat. decorum, see Cicero de Offictis, i. 27. 93)—P Par 638° (B.c. 164) (=P Petr III. p- 24) τάχα yap οὕτω πρέπει ῥηθέν, ‘‘ for that is perhaps the proper expression’’ (Mahaffy), P Oxy I. 331}: 8 (late i1/a.D.) τῷ yap θεῷ ᾿Αντωνείνῳ [τ]ῷ πίατ]ρί cov ἔπρεπε αὐτοκρατορεύειν, ‘‘the deified Antoninus, your father, deserved imperial power” (Edd.), 26. VIII. 112144 (a.p. 295) οὐκ ἐπαυσάμην τὰ πρέποντα γείνεσθαι ὑπὸ τέκνων γονεῦσι ἀναπληροῦσα, ‘| was assiduous in performing what is owing from children to parents’? (Ed.), PSI I. 4113 (iv/aA.D.) ἃ μὴ τοῖς εἸὐγενέσι πρέπει, P Oxy I. 120% (iv/A.D.) ὡς πρέπον ἐστιν, and Sy// 325 (= 37ο8)839 (c. B.C. 107) ὧ[ς] ἔπρεπεν ἀνδρὶ καλῷ kal ἀγαθῷ. For the ady. πρεπόντως, see P Par 6377 (B.c. 164) (= P Petr…
Read the full entry →πρέπω (prepō) — be proper.
πρέπ-ω,
imperfect ἔπρεπον, which were the tenses chiefly in use: future πρέψω [Refs 5th c.BC+]: aorist ἔπρεψα [Refs] — properly of impressions on the senses,
1. on the eye, to be clearly seen, to be conspicuous among a number, ὁ δ᾽ ἔπρεπε καὶ διὰ πάντων [Refs 8th c.BC+]; to be distinguished in or by a thing, φάρεσιν μελαγχίμοις [Refs 5th c.BC+]; shine forth, show itself, πειρῶντι χρυσὸς ἐν βασάνῳ π. [Refs 5th c.BC+]; ἐπί τοι πρέπει ὄμμασιν αἰδώς [Refs 5th c.BC+]: sometimes with participle, to be clearly seen as doing or being, ὁ φρυκτὸς ἀγγέλλων πρέπει [Refs 4th c.BC+]; σπλάγχνα.. πρέπουσ᾽ ἔχοντες[Refs]
πρέπω
prepo
apparently a primary verb; to tower up (be conspicuous), i.e. (by
implication) to be suitable or proper (third person singular present
indicative, often used impersonally, it is fit or right):--become,
comely.
πρέπω
v.
it becomes, is fitting to
πρέπω prepō 7x
it becomes, it is fitting, it is proper, it is right, etc., and part. πρέπον, becoming, suitable, decorous, etc., Mt. 3:15; 1 Cor. 11:13; Eph. 5:3; 1 Tim. 2:10
πρέπω of impressions on the senses,
on the eye, to be clearly seen, to be conspicuous, ὁ δ᾽ ἔπρεπε καὶ διὰ πάντων Il.; c. dat. rei, to be distinguished in or by a thing, Aesch., Eur.:—absol. to shine forth, shew itself, appear, Pind., Aesch.; with a part., to be clearly seen as doing or being, Aesch.
on the ear, βοὰ πρέπει the cry sounds loud and clear, Pind., Aesch.
on the smell, to be strong or rank, Aesch.
to be conspicuously like, to be like, to resemble, c. dat., Pind., Eur.
c. inf., δράμημα φωτὸς Περσικὸν πρέπει μαθεῖν his running is like Persian to behold, i. e. one may see it is Persian, Aesch.; so, πρέπει ὡς τύραννος εἰσορᾶν Soph.
to be conspicuously fit, to become, beseem, suit, c. dat. pers., θνατὰ θνατοῖσι πρέπει Pind., etc.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
prop'-er: For the King James Version "proper" (child), in Heb 11:23, the Revised Version (British and American) substitutes "goodly"; in 1Ch 29:3; 1Co 7:7, the Revised Version (British and American) "own" is employed, and for the too emphatic "their proper tongue" in Ac 1:19 "their language" is written. But none of the King James Version forms are really obsolete.
7 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 7 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
ὅτι πρέπει τῷ θεῷ φυτεύειν καὶ οἰκοδομεῖν ἐν ψυχῇ τὰς ἀρετάς.
ἐξελόντας δὲ τὴν Χαναναίων γῆν καὶ πᾶσαν διαφθείραντας τὴν ἐν αὐτῇ πληθὺν καθὰ πρέπει, τὸν βωμόν τε ἀναστῆσαι πρὸς ἥλιον ἀνίσχοντα τετραμμένον οὐ πόρρω τῆς Σικιμίων πόλεως ἐμπεριάγειν μεταξὺ δυοῖν ὀροῖν, Γριζαίου μὲν τοῦ ἐκ δεξιῶν κειμένου, τοῦ δʼ…
πολλὰ δὲ θέλων γράφειν, οὐχ ὡς διδάσκαλος, ἀλλ̓ ὡς πρέπει ἀγαπῶντι ἀφ̓ ὧν ἔχομεν μὴ ἐλλείπειν, γράφειν ἐσπούδασα, περίψημα ὑμῶν.
ὑμῖν πρέπει, ἐξαίρετον δὲ διὰ τὴν τῆς … δην καὶ σκύλευσιν τῆς κατὰ τὸν … ὑμῶν.
σου τὸ ἐπιστόλιον καλῆς φάσεως, ὅτι ἐγάμησας καὶ ὅτι ἀσθενήσασα ἐσώθη. λοιπόν, καθώς σοι πρέπει, πάντοτε κατάγεις σεαυτὸν καὶ νῦν ὡς ἄνθρωπος τέλειος γενάμενος. γράφεις μοι περὶ τῶν χρεωστῶν
Ἀρισταῖος βουλευτὴς εἶπεν· τοῦτο οὐχ ἅπαξ ἐν ἡμεῖν κεκίνηται, ἀλλὰ καὶ πλεονάκις ἤδη, ὡς ἔπρεπεν ἡμῶν τῷ Ἑλληνικῷ τύπῳ. ἠθελησα … ν περιτροπὴν ετ … υσεπ … κ
The Greek word ἅγιος (i.e., *hagios*) means holy or sacred, derived from a root indicating reverence. It refers to things and places dedicated to God, such as temples, and to persons, including angels and saints. In the New Testament, it is often applied to God, Christ, and believers, emphasizing moral purity and separation for divine service. Notably, it can also imply a sense of veneration.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ἅγιος, -α, ον
(< τό ἅγός, religious awe; ἅζω, to venerate),
[in LXX chiefly for קֹ֫דֶשׁ;]
primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. Its highest application is to God himself, in his purity, majesty, and glory: Lk 1:49, Jo 17:11, Re 4:8. Hence
ἅγιος, -a, -ov, (fr. τὸ dyos religious awe, reverence ; dl, ἅζομαι, to venerate, revere, esp. the gods, parents, [Curtius § 1187), rare in prof. auth.; very frequent in the sacred writ.; in the Sept. for wap; 1. properly reverend, worthy of veneration: τὸ ὄνομα τοῦ θεοῦ, Lk. i. 49; God, on account of his incomparable majesty, Rev. iv. 8 (Is. vi. 3, ete.), i. q. ἔνδοξος. Hence used a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts vii. 83; τόπος ἅγιος the temple, Mt. xxiv. 15 (on which pass. see βδέλυγμα, ¢.); Acts vi. 13; xxi. 28; the holy land or Palestine, 2 Mace. i. 29; ii. 18; τὸ ἅγιον and τὰ ἅγια [W. 177 (167)] the temple, Heb. ix. 1, 24 (cf. Bleek on Heb. vol. ii. 2, p. 477 sq.) ; spec. that part of the temple or tabernacle which is called ‘the holy place’…
Read the full entry →ἅγιος. The adjective is common as a title of the gods in the inscriptions, e. σ. OGZS 3781 (A.D. 18-9) θεῷ ἁγίῳ ὑψίστῳ : cf. 26, 721' ὃ δαδοῦχος τῶν ἁγιωτάτων ᾿Εἰλευσῖνι μυστηρίων. The superlative may be further illustrated (cf. Jude?) from the oldest recovered Christian letter P Amh I. 3(a)iii 22f. (between A.D. 264 (265) and 282 (281)) τοῖς κατ᾽ αἰὐτὸν ἁγιωτάτοις προ[εστῶσι]: cf. Deissmann Z4Z, p. 192 ff. For τὸ ἅγιον as “temple” cf. OGZS 56° (the Canopus inscr. of Ptolemy III, B.c. 239) καθιδρῦσαι [sc. ἄγαλμα Χρυσοῦν διάλιθον] ἐν τῶι ἁγίωι. : ἁγιότης, ἁγιωσύνη. ᾿Αγιότης, as a title, is found in the late P Giss I. 55° (vi/A.D.) addressed by one “‘ papa” or ‘‘ bishop ” to another --ἠξιώθην. . . γράψαι πρ[ὸ]ς τὴν σὴν ἁγιότητα]. Fora similar use of ἡ ἁγιωσύνη with reference to an ἐπίσκοπος, see the Pe/agfa-Legenden (ed. Usener) p. 107, cf. p. 84, On the “‘profane” warrant for ἁγιωσύνη…
Read the full entry →ἅγιος (hagios) — holy.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
I.1. of things, especially temples, ἈΦροδίτης ἱρὸν ἅ.[Refs 5th c.BC+]; ἱρο᾽ν Ἡρακλέος ἅ.[Refs 5th c.BC+]; μητρός.. ἐστι πατρὶς ἁγιώτερον[Refs 4th c.BC+]; ἅ., τό, temple, [LXX+NT]Holy of Holies, [NT]
I.2. of persons, holy, pure, [LXX+5th c.BC+] οἱ ἅ. the Saints, [NT] πνεῦμα ἅ. the Holy Spirit, [NT] adverb ἁγίως καὶ σεμνῶς ἔχειν[Refs 5th c.BC+]
II. in bad sense, accursed, execrable, [Refs 8th c.BC+]; rare in Attic dialect (see. above). (Possibly cognate with Sanskrit yajati 'sacrifice'.)
ἅγιος (hagios) — holy: saint.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
ἅγιος
hagios
from hagos (an awful thing) (compare 53, 2282); sacred (physically,
pure, morally blameless or religious, ceremonially,
consecrated):--(most) holy (one, thing), saint.
see GREEK for 53
see GREEK for 2282
ἅγιος, ία, ον
Adj
set apart, holy, sacred
ἅγιος hagios 233x
separate from common condition and use; dedicated. Lk. 2:23; hallowed; used of things, τὰ ἅγια, the sanctuary; and of persons, saints, e.g., members of the first Christian communities; pure, righteous, ceremonially or morally; holy
ἅγιος ἄγος devoted to the gods, sacred, holy, Lat. sacer:
of things, esp. temples, Hdt., Xen., etc.: τὸ ἅγιον the Temple, τὰ ἅγια τῶν ἁγίων theHoly of Holies, NTest.
of persons, holy, pure, Ar.; adv. ἁγίως, Isocr., NTest.—The word never occurs in Hom. or Trag., ἁγνός being used instead.
Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
sants: In the King James Version 3 words are thus rendered:
(1) qadhosh (in Da the same root occurs several times in its Aramaic form, qaddish);
(2) chacidh, and
(3) hagioi.
Of these words (2) has in general the meaning of righteousness or goodness, while (1) and (3) have the meaning of consecration and divine claim and ownership. They are not primarily words of character, like chacidh, but express a relation to God as being set apart for His own. Wherever qadhosh refers to angels, the rendering "holy one" or "holy ones" has been substituted in the Revised Version (British and American) for the King James Version "saint" or "saints," which is the case also in Ps 106:16 margin (compare 34:9), and in 1Sa 2:9, as the translation of chacidh.
→ See RIGHTEOUS
228 occurrences in the New Testament, rendered 8 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 234 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 438 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.
Ἐπεὶ δ’ ὁ σύμπας κόσμος ἐτελειώθη κατὰ τὴν ἑξάδος ἀριθμοῦ τελείου φύσιν, τὴν ἐπιοῦσαν ἡμέραν ἑβδόμην ἐσέμνυνεν ὁ πατὴρ ἐπαινέσας καὶ ἁγίαν προσειπών·
καὶ ὁ μὲν πᾶς ναὸς ἅγιον ἐκαλεῖτο, τὸ δʼ ἄβατον τὸ ἐντὸς τῶν τεσσάρων κιόνων τοῦ ἁγίου τὸ ἅγιον.
ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ κυρίῳ τὸ κατοικητήριον ἡμῶν τῆς καρδίας.
περὶ τοῦ ὀρόβου Τηλέμαχον ἰδεῖν ἢ Ἀρτέμωνα. Μητροδώρωι τὴν παρὰ Νέστου ἐντολὴν ἀποδοῦναι. Ἀγίαν τὸν παρὰ Μακίνου ὑπηρέτην ἰδεῖν. ἐκ τῆς ὑπερορίας τῶν ὑποδιφθέρων τί τέλος ἐστίν. Φοίνικα
τὸ προσκύνημα τοῦ ἁγίου τόπου καὶ τοῦ γράψαντος παρὰ πᾶσι τοῖς θεοῖς Φιλόσοφος
⳨ τῷ ἁγίῳ μοναστηρίῳ ἄπα Δωροθέου … … … … η … ω ἀπὸ ἐποικίου Νειλάμμωνος παρὰ