Galatians 2:18 — Word Study
N1904εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω·
BSAIfei [in the event that, supposing] forgar thathos, hē I had torn down,kataluō▸ [destroyed, demolished] these thingsohutos againpalin I build,oikodomeō▸ [restore, reestablish] a transgressorparabatēs [transgressor, one who disobeys the law] myselfemautou I prove;sunistēmi, sunistaō▸ [demonstrate, show]
| Greek | English | Parsing |
|---|---|---|
| εἰ | If | Conditional particle |
| γὰρ | for | Conjunction |
| ἃ | that | Relative pronoun, accusative, plural |
| κατέλυσα, | I had torn down, | Verb, aorist, active |
| ταῦτα | these things | Demonstrative pronoun, accusative, plural |
| πάλιν | again | Adverb |
| οἰκοδομῶ, | I build, | Verb, present, active |
| παραβάτην | a transgressor | Noun, accusative, singular |
| ἐμαυτὸν | myself | Reflexive pronoun, first person, accusative |
| συνιστάνω· | I prove; | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I rebuild what I have already torn down, I prove myself to be a lawbreaker. |
| KJV | For if I build again the things which I destroyed, I make myself a transgressor. |
| ASV | For if I build up again those things which I destroyed, I prove myself a transgressor. |
| YLT | for if the things I threw down, these again I build up, a transgressor I set myself forth; |
| WEB | For if I build up again those things which I destroyed, I prove myself a law-breaker. |
| BBE | For if I put up again those things which I gave to destruction, I am seen to be a wrongdoer. |
Where they part company is συνιστάνω — see How Translations Differ.
The sentence is structured with a conditional clause leading into a main assertion about identity.
8 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbκαταλύω
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 — Galatians 2:18
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 — Paul's Argument on Justificationgenerated
Galatians 2:18 is part of a larger discussion where Paul addresses the relationship between the law and faith in Christ. He emphasizes that if he were to revert to the law after having been justified by faith, he would be contradicting his previous actions and proving himself a lawbreaker. This context is crucial as it highlights the tension between the law and grace, a central theme in Paul's letters, particularly in Galatians.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Galatians 2:4–5 | This issue arose because some false brothers had come in under false pretenses to spy on our freedom in Christ Jesus, in order to enslave us. |
| 2 | Galatians 4:9–12 | But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again? |
| 3 | Galatians 5:11 | Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished. |
| 4 | Romans 14:15 | If your brother is distressed by what you eat, you are no longer acting in love. Do not by your eating destroy your brother, for whom Christ died. |
| 5 | 1 Corinthians 8:11–12 | So this weak brother, for whom Christ died, is destroyed by your knowledge. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — παραβάτης, parabatēsgenerated
The word παραβάτης (parabatēs) is a noun meaning 'transgressor' or 'one who breaks the law.' It is derived from the verb παραβαίνω, which means 'to transgress' or 'to go beyond.' This term specifically refers to someone who not only disobeys the law but also stands in opposition to it.
In this verse, Paul uses this term to describe the consequence of his actions if he were to rebuild what he had previously torn down. The parsing indicates that it is in the accusative case, singular, masculine, which aligns with how he refers to himself in the context of law and transgression.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase 'I prove myself to be a lawbreaker' is used, which is echoed in the KJV with 'I make myself a transgressor.' Both translations highlight the personal accountability Paul feels regarding the law.
The ASV and WEB also maintain this idea of proving oneself a transgressor, while the YLT uses 'a transgressor I set myself forth,' which emphasizes the act of presenting oneself as such. The translations agree on the essential meaning but differ slightly in phrasing.
Sentence Structuregenerated
The verse is structured around a conditional statement introduced by εἰ (if). The main verb is συνιστάνω (I prove), which is supported by a series of phrases that clarify what is being proved and under what conditions. The clause structure indicates a direct relationship between the act of rebuilding and the resulting identification as a lawbreaker.
The finite verb συνιστάνω governs the sentence, with the conditional clause εἰ introducing the scenario that leads to the conclusion about being a transgressor. The other components of the sentence provide context and detail about what is being rebuilt and the implications of that action.
Septuagint Backgroundgenerated
The word εἰ (ei), meaning 'if', appears frequently in the Septuagint, rendering the Hebrew אִם (im), which serves as a conditional conjunction. This choice emphasizes the hypothetical nature of the statement being made.
The phrase κατέλυσα (kataluō), meaning 'I had torn down', corresponds to the Hebrew words that convey the idea of destruction or cessation, indicating a significant action taken previously. The term οἰκοδομῶ (oikodomeō), meaning 'I build', translates the Hebrew בָּנָה (banah), reinforcing the contrast between building and tearing down in the context of the verse.
In plain words — the whole versegenerated
Galatians 2:18 states that if Paul were to rebuild what he has already torn down, he would be proving himself to be a lawbreaker. This highlights the conflict between adhering to the law and living by faith in Christ.
Frequently Asked Questionsgenerated
A transgressor is someone who breaks or violates a law or rule, indicating a conscious choice to disobey.
Paul uses 'rebuild' to illustrate the idea of returning to the law after having rejected it, which contradicts his previous stance on justification by faith.
Tearing down the law represents Paul's understanding that faith in Christ has replaced the need for strict adherence to the law for justification.
This verse encapsulates the central theme of Galatians, which is the contrast between living under the law and living by faith in Christ.
Reflection Questionsgenerated
- In what ways do I sometimes revert to old patterns or beliefs after experiencing freedom in Christ?
- How can I ensure that my actions reflect my faith rather than contradict it?
- What does it mean for me to build up my faith in a way that honors God?
- How can I support others in their journey of faith without leading them back to legalism?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss the implications of the law and grace in the believer's life. Their insights provide depth to Paul's argument about justification.
Justly, therefore, did he refuse to "build up again (the structure of the law) which he had overthrown." The law, indeed, had to be overthrown, from the moment when John "cried in the wilderness,Early Church Fathers on Galatians 2 →
How should (the Church) fear to suffer a fraudulent loss of him whom she had already lost on his ereption, and whom, after condemnation, she could not have held? Lastly,Early Church Fathers on Galatians 2 →
"For if I build up again those things which I destroyed, I prove myself a transgressor." Observe the Apostle's discernment;Early Church Fathers on Galatians 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 2:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor if I build again the things which I destroyed,.... Which must be understood not of good things, for formerly he destroyed the faith of the Gospel, at least as much as in him lay, and now he built
Read John Gill on Galatians 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor if I build again the things which I destroyed, I make myself a transgressor.
Read Robert Jamieson on Galatians 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy the things which he destroyed, some understand the state of sin; and from hence conclude the mutability of a state of justification: but there is no need of that, it may as well be understood of a constant course and voluntary acts of sin. If I teach a doctrine that shall encourage a sinful life, or if I should live in a course of sin, these are the things which I, as a minister of Christ, have in my preaching and doctrine destroyed, teaching you, that not only the guilt of your sins was removed upon your justification by Christ, but the dominion of sin also destroyed: and they are things which justification destroyeth; God never saying to any soul: Thy sins are forgiven thee, without…
Read Matthew Poole on Galatians 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) But Christ is not a minister of sin. The thought is not to be tolerated. For, on the contrary, the sin is seen, not in leaving the Law for Christ, but in going back from Christ to the Law. The sin is seen doubly: for on one theory—the theory that the Law is valid—it was wrong to give it up; while on the other theory, that Christianity has taken its place, it is still more wrong to restore the fabric that has once been broken down. For.—The connection is with the words immediately preceding: “God forbid that Christ should be the minister of sin.” The idea is absurd as well as profane. For, instead of the Pauline Christian (who follows Christianity to its logical results) being the…
Read Charles John Ellicott on Galatians 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. For if I build again the things which I destroyed] If I act like a Jew, and enjoin the observance of the law on the Gentiles, which I have repeatedly asserted and proved to be abolished by the death of Christ, then I build up what I destroyed, and thus make myself a transgressor, by not observing the law in that way in which I appear to enjoin the observance of it upon others.
Read AdamClarke on Galatians 2 →CambridgeThe Cambridge Bible for Schools and Colleges18. The edifice which St Paul had pulled down was not, as some suppose, the Levitical law of meats, or the Mosaic ceremonial law, in themselves considered. It was not, as a rule of life, but as a ground of justification, that he utterly repudiated and swept them away.I make myself] Rather, I prove, I conclude myself to be; nearly = I convict myself.a transgressor] nearly equivalent to ‘sinner’ above, which had primary reference to the Gentiles. Sin is the transgression or violation of the law. If I am now trying to build up again the system of justification by legal obedience, I by that very attempt convict myself of having been a transgressor, when instead of obeying the law, I sought to…
Read Cambridge on Galatians 2 →Albert Barnes1798–1870Barnes' Notes on the BibleFor if I build again the things which I destroyed - Paul here uses the first person; but he evidently intends it as a general proposition, and means that if anyone does it he becomes a transgressor.
Read Albert Barnes on Galatians 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. And our law-keeping does place Christ in this condition; for if I build again the law-justification, which I destroyed, by rejecting it for Christ, I make myself unjustified—a transgressor.
Read Daniel Denison Whedon on Galatians 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
If I rebuild what I have already torn down, I prove myself to be a lawbreaker.
For if I build up again those things which I destroyed, I prove myself a law-breaker.
If I rebuild what I have already torn down, I prove myself to be a lawbreaker.
But if I build up again those things I once destroyed, I demonstrate that I am one who breaks God’s law.
Tyndale line
For if I build again the things which I destroyed, I make myself a transgressor.
For if I build up again those things which I destroyed, I prove myself a transgressor.
For if I build up again those things which I destroyed, I prove myself a transgressor.
For if I build again the things which I destroyed, I make myself a transgressor.
For if I build againe the things that I haue destroyed, I make my selfe a trespasser.
Strictly literal
For if the things I have thrown down, these I build again, I constitute myself a transgressor.
for if the things I threw down, these again I build up, a transgressor I set myself forth;
For if the things I threw down, these again I build up, I set myself forth [as] a transgressor;
For if I rebuild those things I once destroyed, I prove myself to be a lawbreaker.
From the Latin
For if I build up again the things which I have destroyed, I make myself a prevaricator.
Simplified
For if I were to rebuild what I've destroyed, then I only demonstrate I'm a law-breaker.
For if I put up again those things which I gave to destruction, I am seen to be a wrongdoer.
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.
Si enim quæ destruxi, iterum hæc ædifico : prævaricatorem me constituo.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢ ܓܝܪ ܠܐܝܠܝܢ ܕܣܬܪܬ ܬܘܒ ܠܗܝܢ ܒܢܐ ܐܢܐ ܚܘܝܬ ܥܠ ܢܦܫܝ ܕܥܒܪ ܥܠ ܦܘܩܕܢܐ ܐܢܐ
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.
εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω·
The standard critical text of the New Testament.
εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω·
The previous edition, still widely cited.
εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω·
The Society of Biblical Literature edition, freely licensed.
εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω·
The edition that turned scholarship toward the earliest manuscripts.
εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω·
An independent critical text built from the oldest witnesses then known.
εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω·
A recent critical edition following documentary evidence closely.
εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω·
The reading of the majority of surviving manuscripts.
εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Galatians 2:18
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 εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 occurrences in the New Testament, rendered 12 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 501 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 307 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 γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 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 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-APN — Relative pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
R-APN Part of Speech: Relative pronoun Case: Accusative Number: Plural Gender: Neuter
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
καταλύω (kataluō) means to destroy or demolish, as well as to lodge or take up quarters. It is built from the prefix κατα- (down) and the root λύω (to loosen). The New Testament uses it in contexts of physical destruction, such as the temple (Matthew 24:2), and metaphorically to refer to nullifying laws (Matthew 5:17).
κατα-λύω,
[in LXX for לוּן, שׁבת, etc.;]
to destroy, cast down: Mt 24:2, Mk 13:2, Lk 21:6; τ. ναόν, Mt 26:61 27:40, Mk 14:58 15:29, Ac 6:14; οἰκίαν, II Co 5:1; opp. to οἰκοδομεῖν, Ga 2:18. Metaph., to overthrow, annul, abrogate: Ac 5:38, 39; τ. ἔργον τ. θεοῦ, Ro 14:20; τ. νόμον, Mt 5:17…
Read the full entry →κατα-λύω ; fut.cara\vow; 1 aor. κατέλυσα; 1 aor. pass. κατελύθην ; 1 fut. pass. 3 pers. sing. καταλυθήσεται ; to dissolve, disunite, [see κατά, IIT. 4]; a. (what has been joined together) i. q. to destroy, demolish: λίθους [A. V. throw down], Mt. xxiv. 2; Mk. xiii. 2; Lk. xxi. 6; τὸν ναόν, Mt. xxvi. 61; xxvii. 40; Mk. xiv. 58; xv. 29; Acts vi. 14; οἰκίαν, 2 Co. v.13; univ. opp. to οἰκοδομεῖν, Gal. 11. 18 (2 Esdr. ν. 12; Hom. 1]. 9, 24sq.; 2,117; τεύχη, Eur. Tro. 819; γέφυραν, Hdian. 8, 4, 4 [2 ed. Bekk.]). b. metaph. fo overthrow i. 6. render vain, deprive of success, bring to naught: τὴν βουλὴν ἣ τὸ ἔργον, Acts v. 38 (τὰς ἀπειλάς, 4 Mace. iv. 16); τινά, to render fruitless one’s desires, endeavors, ete. ibid. 39 G 1, Τ Tr WH (Plat. lege. 4 p 714 ¢.); to subvert, overthrow: τὸ ἔργον τοῦ θεοῦ (see ἀγαθός, 2), Ro. xiv. 20. As in class. Grk. fr. Hat. down, of institutions, forms of…
Read the full entry →καταλύω. Corresponding to the use οἵ κατάλυσις in the last citation 5.v. κατάλυμα, We may note the occurrence of the verb in the same papyrus, P Magd 8° (B.c. 218) τῆς γυναικός μου τὸν B]lov καταλυσάσης. On the other hand the meaning “lodge,” as in Lk 91", 197, may be illustrated from P Par 4935 (B.c. 164-158) (= Witkowski®, p. 72) πρός σε οὐ μ[ὴ] ἐπέλθω, εἰς δὲ τὰ IIpwrdpxov καταλύσω, BGU IV. 1097° (time of Claudius or Nero) περὶ δὲ Σαραπᾶτος τοῦ υἱοῦ οὐ καταλέλυκε παρ᾽ ἐμὲ ὅλως, ἀλλὰ ἀπῆλθεν εἰς παρεμβολὴν στρατεύσασθαι, and the dialect inscr. Sy// 5619 (mid. iii/B.c.) μὴ ἐζξῆμ]εν καταλύείν ἐν τῶ]. ἱαρῶι τῶμ [Βάκχων μ]ηδένα, where the editor notes ‘‘ vocem intransitive usurpatam divertendi vel commorandi vi apparet.” On the other hand, in 77ίελεί 725%f (end of ii/B.c.) the verb has the meaning “‘set at naught,” “‘annul,” as in Mt 517— καὶ μηθενὶ ἐξέστω κατα[λ]ῦσαι τόδε [τὸ ψήφι]σμα…
Read the full entry →καταλύω (kataluō) — to destroy/lodge.
κατα-λύω,
future -λύσω[Refs 8th c.BC+]: 3rd.pers. plural pluperfect -λελύκεσαν[Refs 2nd c.AD+]:—passive, future -λῠθήσομαι[Refs 5th c.BC+]: perfect -λέλῠμαι[Refs 5th c.BC+]:— put down, destroy, πολλάων πολίων κατέλυσε κάρηνα [Refs 8th c.BC+]; τείχη, [πτόλιν], [Refs 5th c.BC+]; γέφυραν break it up, [Refs 2nd c.AD+]
2. of political or other systems, dissolve, break up, put down, κ. ἀρχήν, βασιληΐην, ἰσοκρατίας, [Refs 5th c.BC+]: frequently in Attic dialect, κ. τὸν δῆμον [Refs 5th c.BC+]; τὰς πολιτείας Decrees cited in [Refs 4th c.BC+]:—passive, καταλελυμένης τῆς δημοκρατίας Legal cited in [Refs 5th c.BC+]: future middle as passive, καταλύσεται.. ἡ ἀρχή (Cobet καταλελύσεται) [Refs 5th…
καταλύω
kataluo
from 2596 and 3089; to loosen down (disintegrate), i.e. (by
implication) to demolish (literally or figuratively); specially
(compare 2646) to halt for the night:--destroy, dissolve, be guest,
lodge, come to nought, overthrow, throw down.
see GREEK for 2596
see GREEK for 3089
see GREEK for 2646
καταλύω
v.
I break up, overthrow, unharness, find a lodging
καταλύω fut. -λύσω Pass., fut. -λυ^θήσομαι perf. -λέλυ^μαι to put down, destroy, Il., Eur.
of governments, to dissolve, break up, put down, Hdt., Ar., etc.; κ. τύραννον to put down, to depose, Thuc.; κ. τινὰ τῆς ἀρχῆς Xen.:—Pass., τῶν ἄλλων καταλελυμένων στρατηγῶν having been dismissed, Hdt.,
to dissolve, dismiss, disband a body, καταλύειν τὴν βουλήν id. Hdt.; τὸ ναυτικόν Dem.
τὴν φυλακὴν κ. to neglect the watch, Ar.
to end, bring to an end, βίοτον Eur.; τὸν βίον Xen.
κ. τὴν εἰρήνην to break the peace, Aeschin.
κ. τὸν πόλεμον to end the war, make peace, Thuc., Xen., etc.; and absol. (sub. τὸν πόλεμον) καταλύειν τινί or πρός τινα to make peace with him, Thuc.:—so in Mid., id. Thuc., etc.; καταλύεσθαι τὰς ἔχθρας…
Verb-AAI-1S — Verb · aorist · active · indicative · first person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-1S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: first Number: Singular
17 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 17 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 25 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.
ὅτε γοῦν ἡ ψυχὴ τραπεῖσα τὸν Αἰγύπτιον θεόν, τὸ σῶμα, ὡς χρυσὸν ἐξετίμησε, τόθ’ οἱ ἱεροὶ λόγοι πάντες αὐτοκέλευστοι μεθ’ ὅπλων ὁρμήσαντες ἀμυντηρίων, τῶν κατ’ ἐπιστήμην ἀποδείξεων, ἡγεμόνα προστησάμενοι καὶ στρατηγὸν τὸν ἀρχιερέα καὶ προφήτην καὶ…
ὁπότε καὶ τοῖς περὶ τὸν Ἀλέξανδρον τὸν βασιλέα τῆς Μακεδονίας χθὲς καὶ πρῴην γεγονόσιν ὑπεχώρησε τὸ Παμφύλιον πέλαγος καὶ ὁδὸν ἄλλην οὐκ ἔχουσι παρέσχε τὴν διʼ αὐτοῦ καταλῦσαι τὴν Περσῶν ἡγεμονίαν τοῦ θεοῦ θελήσαντος, καὶ τοῦτο πάντες ὁμολογοῦσιν οἱ…
ἐὰν δὲ αὐτὸς ὁ διδάσκων στραφεὶς διδάσκῃ ἄλλην διδαχὴν εἰς τὸ καταλῦσαι, μὴ αὐτοῦ ἀκούσητε: εἰς δὲ τὸ προσθεῖναι δικαιοσύνην καὶ γνῶσιν κυρίου, δέξασθε αὐτὸν ὡς κύριον.
μέγα Σαραπιεῖον κατʼ ἐνιαυτόν, ὅπως θυσιάσω, τοῦ δὲ κε ἔτους Ἁθὺρ κη θυσιάσαντός μου κατέλυσα ἐν τῶι Ἀνουβιείωι. τῆι δὲ κθ ἀναβάντος σου εἰς τὸ Ἀνουβιεῖον ἐπὶ τοὺς λῃστὰς
ἡμῶν τεταγμένος πρὸς τῆι κώμηι Ὀννῶφριν Νεκθνίβιος τῶν αὐτόθι … … … ωι φυλακίτηι. καταλύων δὲ παρὰ Κλέωνι τω … … ων προφερόμενος ὑποδεδέχθαι σὺν ἄλλοις
πέμψαι Βιθιλααν πρὸς ἐμέ· ἔγραψα ὑμῖν ἐπιστολὴν ἀπὸ Δυσάριος, ἐγὼ δὲ εἰς Ρεσσα … κατέλυσα. ἔρρωσό μοι
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-APN — Demonstrative pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
D-APN Part of Speech: Demonstrative pronoun Case: Accusative Number: Plural Gender: Neuter
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς 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
εὐθύριν 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 πάλιν (*palin*) is an adverb meaning 'again' or 'back.' It encompasses both spatial and temporal contexts, indicating a return to a previous position or the repetition of an action. In the New Testament, it appears in various verses, such as Matthew 4:8 and John 1:35. The lexicons note its use for both literal and rhetorical purposes, but there is no significant disagreement among them.
πάλιν, adv.,
[in LXX for שׁוּב, etc.;]
of place, back, backwards (LS, s.v.).
πάλιν, adv.,fr. Hom. down; 1. anew, again, [but the primary meaning seems to be back; cf. (among others) Ellendt, Lex. Soph. 8. v. ii. p. 485]; a. joined to verbs of all sorts, it denotes renewal or repetition of the action: Mt. ἵν. 8; xx.5; xxi. 36; xxii.1,4; Mk. ii. 13; iii. 20; Lk. xxiii. 20; Jn. i. 35; iv. 13 ; viii. 2, 8, 12, 21; ix. 15,17; x.19; Acts xvii. 32; xxvii. 28; Ro. xi. 23; 1 Co. vii. 5; 2Co. xi.16; Gal.i.9; 11.18; iv. 19; 2 Pet. ii. 20; Phil. ii. 28; iv.4; Heb.i. 6 (where πάλιν is tacitly opposed to the time when God first brought his Son into the world, i. e. to the time of Jesus’ former life on earth) ; Heb. v.12; vi.1,6; Jas. v.18; Rev. x. 8, 11; πάλιν μικρόν se. ἔσται, Jn. xvi. 16 sq. 19; εἰς τὸ πάλιν, again (cf. Germ. zum wiederholten Male; [see eis, A. II. 2 fin.]), 2 Co. xiii. 2; with verbs of going, coming, departing, returning, where again combines with the…
Read the full entry →πάλιν, an adverbial acc. like δίκην, μάτην, χάριν, originally meaning ‘‘back,’’ return to a previous position, in later Greek came to be used rather in the sense of ‘‘ again,” repetition of a previous action. Exx. are P Tebt I. 58°? (B.C. 111) πάλιν προσεντέλλομαί σοι προσεδρεῦσαι, “1 again bid you be in attendance”’ (Edd.), P Fay 122! (¢. A.D. 100) ἕως ἀπολαβὼν τὸ λοιπὸν THs τιμ[ἢ]ς πάλιν σοι γράψω, “until I get the remainder of the price and write to you again” (Edd.), PSI IV. 299! (ili/A.D. εὔχομαι τ]ῷ θεῷ ἕως οὗ ἄν pe πάλιν πρὸς ὑμᾶς εὐοδώσῃ, “1 pray God until he again gives me a prosperous return to you,” P Oxy παλινγενεσία 4 XII. 1490° (late iii/a.p.) εἰ οὖν πάλιν δύνῃ ἐκπλέξαι παρὰ σεαυτῷ, τύχῃ τῇ ἀγαθῇ, “if then you can again get him off by yourself (Ὁ), good luck to you” (Edd.), and P Gen I. 532° (iv/A.D.) ἐγὼ πάλιν σὸς δοῦλος εἰμεὶ καὶ οὐκ ἀποστατίσωμαί (= ἡσομαί) σου ὡς…
Read the full entry →πάλιν (palin) — again.
πάλῐν [ᾰ],
poetry also πάλι (q.see), adverb
1. of Place, back, backwards (the usual sense in early Epic dialect), mostly joined with Verbs of going, coming, etc.; π. χώρει [Refs 5th c.BC+]; π. ἐλεύσεται, κατελθεῖν, ἐπανέλθωμεν, [Refs 5th c.BC+]; δεῦρο σωθήσῃ π. [Refs]; δόμεναι π. give back, restore, [Refs 8th c.BC+]; π. ἀγκαλέσαι to call back, [Refs 4th c.BC+] she turned back from her son, [Refs 8th c.BC+]: coupled with other adverbs, π. αὖτις ἔβαινον νηὸς ἐπὶ γλαφυρῆς [Refs 5th c.BC+]; αὖ π. [Refs 8th c.BC+]; ἄψορρον π. [Refs 5th c.BC+]; π. οἴκαδε, π. οἴκαδ᾽ αὖ, [Refs 5th c.BC+]: with the Article, ἡ π. ὁδός [Refs 5th c.BC+]
πάλιν
palin
probably from the same as 3823 (through the idea of oscillatory
repetition); (adverbially) anew, i.e. (of place) back, (of time) once
more, or (conjunctionally) furthermore or on the other hand:--again.
see GREEK for 3823
πάλιν
Adv
again, further, on the other hand
πάλιν palin 141x
pr. back; again, back again, Jn. 10:17; Acts 10:16; 11:10; again by repetition, Mt. 26:43; again in continuation, further, Mt. 5:33; 13:44, 45, 47, 18:19; again, on the other hand, 1 Jn. 2:8
πάλιν of Place, back, backwards, Hom., Hes., etc.; π. χωρέειν Hdt.; π. ἔρχεσθαι Aesch., etc.; also, πάλιν δοῦναι to give back, restore, Il.:—c. gen., πάλιν τράπεθ᾽ υἷος ἑοῖο she turned back from her son, id. Il.; πάλιν κίε θυγατέρος ἧς id. Il.;—also πάλιν αὖτις back again, αὖτε πάλιν, ἂψ π., π. ὀπίσσω, etc.
with a notion of contradiction, πάλιν ἐρεῖν to gain say (i. e. say against), Il.; but, μῦθον πάλιν λάζεσθαι to take back one's word, unsay it, id. Il.; opp. to ἀληθέα εἰπεῖν, Od.: in Prose, contrariwise, Plat.: —c. gen., τὸ πάλιν νεότητος youth's opposite, Pind.; χρόνου τὸ πάλιν the change of time, Eur.
Read the full entry →Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
145 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 141 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 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
Ἰακώβου φυγὴ εἰς τὴν Μεσοποταμίαν καὶ τὸν ἐκ τἀδελφοῦ φόβον, καὶ ὡς γήμας ἐκεῖ καὶ δώδεκα γεννήσας παῖδας πάλιν εἰς τὴν Χαναναίαν ἐπανῆλθεν.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
ἐμνήσθην σοι καὶ πρότερον ἐν πόλει ὑπὲρ Ἑρμογένους τινὸς τῶν κληρούχων, ᾤμην δὲ δεῖν πάλιν ὑπομνῆσαί σε. καλῶς ἂν οὖν ποιήσαις, ὡς ἄν σοι ἀποδῶι τὴν ἐπιστολήν, γνωριμώτερόν σε
ς σοι παραδῶι μετὰ φιλίας κα … μαν παρʼ αὐτοῦ παῖδα πάλιν ἀνακεχωρηκέναι … πράγματα ἔχων ὅπως καταγάγω αὐτόν· οὐ γὰρ … καὶ Αἰνησίδημον ἀξιώσω τοῦ
παρασχέσθαι μαρτυροῦντας αὐτῆι εναμ … … ἐρημοῦμαι δὲ καὶ ἐγὼ μαρτυρίας περὶ τούτων, ὅπως πάλιν διακούσας … … ους, ἐὰν δὲ μὴ ἐνδείξηται, εἶναι τὴν οἰκίαν ἐμήν , ἵνα
The Greek word οἰκοδομέω (i.e., *oikodomeō*) means 'to build' and is derived from the noun for 'builder.' It encompasses both literal construction, such as building houses or cities, and metaphorical senses, like building up Christian character or faith. The New Testament uses it in contexts like building the church (Matthew 16:18) and edifying others (1 Corinthians 14:4).
οἰκοδομέω, -ῶ
(< οἰκοδόμος),
[in LXX chiefly for בּנה;]
οἰκοδομέω, τῶ: impf. ὠκοδόμουν ; fut. οἰκοδομήσω ; 1 aor. φκοδόμησα [οἷκ. Tr WH in Acts vii. 47; see Tdf. ad loc. ; Proleg. p. 120; WH. App. p. 161; Lob. ad Phryn. p. 153; W. § 12, 4; B. 34 (30)]; Pass., [pres. οἰκοδομοῦμαι (inf. -μεῖσθαι, Lk. vi. 48 Treg.); pf. inf. οἰκοδομῆσθαι (Lk. vi. 48 T WH)]; plupf. 3 pers. sing. ὠκοδόμητο ; 1 aor. dxodoμήθην [οἰκ. T WH in Jn. ii. 20]; 1 fut. οἰκοδομηθήσομαι ; (οἰκοδόμος, q- ν.) ; fr. Hdt. down; Sept. for 733; to build a house, erect a building; a. prop. a. to build (up from the foundation): absol., Lk. xi.48 GT WH Trtxt.; xiv. 30; xvii. 28; of οἰκοδομοῦντες, subst., the builders [οἵ. W. § 45,7; Β. § 144, 11]. Mt. xxi.42; Mk. xii. 10; Lk. xx. 17; Acts iv. 11 Rec.; 1 Pet. ii. 7, fr. Ps. exvii. (exviii-) 22; ἐπ᾿ ἀλλότριον θεμέλιον, to build upon a foundation laid by others, i. 6. (without a fig.) to carry on instruction begun by others, Ro: xv. 20…
Read the full entry →οἴκοδομέω in the literal sense of ‘“‘build” is seen in such passages as—P Magd 27% (B.c. 218) θεμέλιον σκάπτων ὥστε οἰκοSopetv, P Ryl II. 2483 (B.c. 162) τῆς ἐν αὐτῆι οἰκίας ὠικοδομημένης, P Grenf IT. 35° (B.c. 98) παστοφόριον (cf. Jerem 42! al.) ὠκοδομημένον καὶ δεδοκωμένην, ‘a priest’s chamber built and furnished with beams,” P Ryl II. 13338 (A.D. 33) ἔμβλημ(α) οἰκοδομημένον pera δαπάνης οὐκ ὀλίγων κεφαλαίων ἀργυρικῶν, ““4 dam (Ὁ) built at the expense of no small sums of money” (Edd.), and the interesting P Giss I. 201° (beg. ii/A.D.) (= Chrest. I. p. 224) with its reference to a private shrine, built in honour of the Dioscuri—wkoSepnrar αὐτῶν ὁ τόπος. See also Logion 7 (= P Oxy I. 11°) λέγει *Incots, πόλις ὠκοδομημένη ἐπ᾽ ἄκρον [d]pous ὑψηλοῦ καὶ ἐστηριγμένη οὔτε πείσ]εῖν δύναται οὔτε κρυ[β]ῆναι. the augment see Moulton 677. ii. p. 191. The metaphorical use of the verb, with which…
Read the full entry →οἰκοδομέω (oikodomeō) — to build.
οἰκοδομ-έω,
future -ήσω: aorist ᾠκοδόμησα (not οἰκ- in Attic dialect): perfect ᾠκοδόμηκα [Refs 5th c.BC+]: but later Attic dialect perfect passive οἰκοδομημένοι [Refs]:—build a house: generally, build, νεὼν καὶ βωμόν [Refs]; νηόν [Refs 5th c.BC+]; γέφυραν[Refs 5th c.BC+] —also in middle, οἰκοδομέεσθαι οἴκημα build oneself a house, have it built, [Refs 5th c.BC+]: —passive, to be built, [Refs 5th c.BC+]; τὰ -ούμενα[Refs 4th c.BC+]
__b generally, fashion, καταπέτασμα [LXX]
2. metaphorically, build or found upon, ἔργα ἐπί τι [Refs 5th c.BC+]
3. metaphorically, build up, edify, [NT]; οἰ. εἰς τὸν ἕνα [NT] will be emboldened, [NT]; compare ἀνοικοδομέω.
οἰκοδομέω
v.
I build, build up, edify
οἰκοδομέω οἰκοδόμος to build a house: generally, to build, οἰκίαν, γέφυραν, τεῖχος Hdt.:—Mid., οἰκοδομεῖσθαι οἴκημα to build oneself a house, have it built, id. Hdt.:—Pass. to be built, id. Hdt.
metaph. to build or found upon, ἔργα ἐπί τι Xen.; οἰκ. τέχνην ἔπεσιν Ar.
metaph., also, to build up, edify, NTest.:—Pass., οἰκοδομηθήσεται εἰς τὸ ἐσθίειν will be emboldened to eat, id. Ar.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
40 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 41 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 176 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.
ὅτι πρέπει τῷ θεῷ φυτεύειν καὶ οἰκοδομεῖν ἐν ψυχῇ τὰς ἀρετάς.
Τὸ δὲ πλῆθος πρόθυμον ἦν τοῖς Ναβρώδου ἕπεσθαι δόγμασι δουλείαν ἡγούμενοι τὸ εἴκειν τῷ θεῷ, καὶ τὸν πύργον ᾠκοδόμουν οὐδὲν ἀπολείποντες σπουδῆς οὐδὲ πρὸς τὸ ἔργον ὀκνηρῶς ἔχοντες·
λέγει δὲ πάλιν ὁ προφήτης: Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας.
ϛ Ἁδριανοῦ Καίσαρος τοῦ κυρίου. Ναωμσᾶτι Ταπιεσιῆς Ὥρου Ἰούλιος Κυαδρᾶτος· ἠξίου πρὸ πόσου χρόνου οἰκοδομῆσαι; Ἱέραξ· πρὸ τριετίας. Ἰούλιος Κυαδρᾶτος χιλίαρχος· ἔδει σε τότε κεκωλυκέναι ὅτε ᾠκοδόμει, ἐπὶ δὲ
Π … εσιω τιμῆς οἴνου κεραμίων ν δραχμαὶ σ ἐπισκευῆς θυρίδων ὀβολοὶ ϛ ζύτου οἰκοδόμῳ ὀβολοὶ δ ἄρτοι β ὀβολοὶ β λαχανίων καὶ βαλανείου ὀβολὸς α ι τυμπανιστῇ ὀβολοὶ
Σαραπίωνος γενομένου ἐπὶ τῶν ἔργων. ἔστι δέ· Ἐπεὶφ κϛ, μετεβλήθη ἀπὸ τοῦ πλινθουργίου καὶ οἰκοδομήθη πλίνθου Βσ. κθ, μετηνέχθη καὶ οἰκοδομήθη πλίνθου Βσ. Μεσορὴ α, μετηνέχθη καὶ οἰκοδομήθη πλίνθου
The Greek word παραβάτης (i.e., *parabatēs*) is derived from the verb παραβαίνω and means 'transgressor' or 'violator.' It refers to someone who breaks the law, as seen in New Testament references like Romans 2:25 and James 2:9. Additionally, it historically described a warrior standing beside a charioteer, indicating a dual meaning that spans both military and legal contexts.
παρα-βάτης, -ov, 6, (παραβαίνω [cf. W. 267), a transgressor (Vulg. praevaricator, transgressor) : νόμου, α lawbreaker (Plaut. legirupa), Ro. ii. 25, 27; Jas. ii. 11; absol., Gal. ii. 18; Jas. ii. 9. [Aeschyl. (παρβάτης) ; Graec. Ven. Deut. xxi. 18, 20.]
παραβάτης. The remarkable tradition preserved in Cod. Bezae after Lk 6*is perhaps the origin of the phrase παραβάτης νόμου in Paul and James: see Plummer ad Lk /.c.
παραβάτης (parabatēs) — transgresor.
παρα-βάτης [βᾰ],
poetry and early Attic dialect παραιβάτης [Refs], ου, ὁ, (παραβαίνω I) one who stands beside: properly the warrior or combatant who stands beside the charioteer, ἂν δ᾽ ἔβαν ἐν δίφροισι παραιβάται ἡνίοχοί τε [Refs 8th c.BC+]; feminine παραιβάτις, [Refs 3rd c.BC+]
2. light troops (velites) who ran beside the cavalry, [Refs 1st c.AD+]
II. (παραβαίνω II.1)transgressor, [Refs 4th c.BC+] (Lyric poetry, in poetry form παρβάτης),[NT+1st c.AD+]
παραβάτης
parabates
from 3845; a violator:--breaker, transgress(-or).
see GREEK for 3845
παραβάτης, ου, ὁ
n.m.
a transgressor
παραβάτης παραβάτης, ποετ. παραιβάτης, ανδ παρβάτης, ου, ὁ,
παραβαίνω I one who stands beside: properly the warrior who stood beside the charioteer, Il., Eur., Xen.
in pl. light troops (velites) who ran beside the horsemen, Plut.
（παραβαίνω II. 1) a transgressor, Aesch.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
5 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 5 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
ταύτα τῷ ἐμμένοντι καὶ στοιχοῦντι μέρει ἐξ ἐπερωτήσεως δοθῆναι, μετὰ καὶ τοῦ αὐτὸν τὸν παραβάτην ἄκοντα ἐμμεῖναι τοῖς ἐγγεγραμμένοις συμφώνοις· ἐφʼ οἷς ἐρωτηθέντες παρʼ ἀλλήλων καὶ ἀλλήλους ἐπερωτήσαντες ταύθʼ
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
F-1ASM — Reflexive pronoun · first person · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
F-1ASM Part of Speech: reFlexive pronoun Person: first Case: Accusative Number: Singular Gender: Masculine
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
συνίστημι is built from the prefix συν- meaning 'together' and the root ἵστημι meaning 'to stand.' It covers meanings such as to commend, recommend, show, prove, and to be composed of or cohere. In the New Testament, it appears in several letters, notably in Romans and 2 Corinthians, where it emphasizes the act of presenting or establishing someone or something.
συν-ίστημι
[in LXX for צוה pi., קהל ni., etc.; I Mac 12:43, II Mac 4:24, III Mac 1:19 (and freq. in these books) ;]
trans.,
to commend, recommend: c. acc. pers., II Co 3:1 6:4 10:12, 18; id. c. dat., Ro 16:1 (as freq. at the beginning of a letter; Deiss., LAE, 226), II Co 5:12; seq. πρός, II Co 4:2; pass., seq. ὑπό, II Co 12:11;
συν-ίστημι (Ro. iii. 5; v. 8; xvi. 1; 2 Co. x. 18; Gal. ii. 18 Rec.; ptep. συνιστάντες, 2 Co. iv. 21, Τ Tr; vi. 41, T Tr), or συνιστάνω (2 Co. ν. 12; Gal. ii. 18 GLTTr WH; inf. συνιστάνειν, 2 Co. iii. 1 R GT WH; ptep. συνἱστάνων, 2 Co. iv. 2 WH; vi. 4 WH; x. 12,.18 LT Tr WH), or συνιστάω (inf. συνιστᾶν, 2 Co. iii. 1L Tr; ptep συνιστῶν, 2 Co. iv. 2 RG; vi.4 RG; x. 18 Rec.; see ἵστημι) ; 1 aor. συνέστησα; pf. συνέστηκα; 2 pf. ptep. συνeoras[nom. plur. neut. -τῶτα, 2 Pet. iii. 5 WHaurg.]; pres. pass. inf. συνίστασθαι; fr. Hom. Il. 14, 96 down; 2. to place together, to set in the same place, to bring or band together; in the 2 aor., pf. and plupf. intransitively, to stand with (or near): συνεστώς τινι, Lk. ix. 32. 2. to set one with another i.e. by way of presenting or introducing him, i. e. to commend (Xen., Plat., Dem., Polyb., Joseph., Plut.) : τινά, 2 Co. iii. 1; Wie Ais) χα, 1. 18…
Read the full entry →συνίστημι place of ἐπίσταμαι in the closely parallel 59060%. The literal meaning ‘‘bring together” is probable in PSI VI. 6657 (ili/B.C.) γεωργοὺς δὲ ods οὐ συνίημι, but unfortunately the verb is followed by a lacuna. ovvioTH it is very common in the papyri, and is used with a great variety of meanings. We can notice only the principal ones, and those most nearly related to the NT occurrences of the word. (1) From its original meaning ‘‘set together,” ‘*combine,’’ συνίστημι passes into the sense of ‘* bring together as friends,” ‘‘introduce,’’ ‘‘recommend,” as in P Petr II. 11(1)° (iii/B.c.) (= Selections, p. 7) πέπεισμαι ῥαιδίως pe τῶι βασιλεῖ συσταθήσεσθαι, “I am sure that I shall easily be introduced to the King,’ P Oxy IV. 787 (A.D. 16) ἐρωτῶ σε οὖν ἔχειν συνεσταμένον, “I ask you therefore to hold him as recommended,” 26, II. 2025 (a.D. 25) παρακαλῶ oe μετὰ πάσης δυνάμεως ἔχειν…
Read the full entry →συνίστημι, συνιστάω (sunistēmi, sunistaō) — to commend.
συνίστημι,
also συνιστάνω [Refs 2nd c.BC+]; συνιστάω [NT+4th c.BC+]; imperfect συνίστα [Refs 2nd c.BC+]imperfect συνίστην, future συστήσω, aorist 1 συνέστησα: transitive perfect συνέστᾰκα, found only in later texts, [Refs 1st c.AD+]:—set together, combine, τὰς χορδὰς ἀλλήλαις [Refs 5th c.BC+]; τὰς ἄρκυς καὶ τὰ δίκτυα falsa lectio in [Refs 5th c.BC+]
II. combine, associate, unite, σ. τοὺς Ἀρκάδας ἐπὶ τῇ Σπάρτῃ [Refs 5th c.BC+]; ταύτας (i.e. τὰς πόλεις) [Refs 5th c.BC+]
II. b σ. Ἀσίην ἑωυτῷ unite Asia in dependence on himself, [Refs 5th c.BC+]; μαντικὴν ἑωυτῷ συστῆσαι bring prophetic art into union with himself, i.e. win, acquire it, [Refs 5th…
συνίστημι, συνιστάνω
v.
I commend, prove, am composed of, cohere
συνίστημι synistēmi 16x
also spelled συνιστάνω and συνιστάω, to place together; to recommend to favorable attention, Rom. 16:1; 2 Cor. 3:1; 10:18; to place in a striking point of view, Rom. 3:5; 5:8; Gal. 2:18; to stand beside, Lk. 9:32; to have been permanently framed, Col. 1:17; to possess consistence, 2 Pet. 3:5
συνιστάω = συνίστημι III, NTest.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
proov (bachan, nacah; dokimazo, peirazo): Means (1) to test or try; (2) to establish, demonstrate; (3) to find by experience. It is for the most part in the first (original) sense that the word is found in Scripture. In the Old Testament it is most frequently the translation of nacah, primarily "to lift," hence, to weigh (Ge 42:15,16, etc.). God is said to "prove" His people, i.e. to test or try them for their good (Ge 22:1; Ex 15:25; De 8:16, etc.). The Psalmist prays that God may prove him (Ps 26:2). The word is frequently rendered "tempt." See TEMPT. The word bachan, primarily "to try by heat," has a similar meaning…
16 occurrences in the New Testament, rendered 14 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 16 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 11 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
καταδεεστέραν τὴν εὐδαιμονίαν ἀπέφηνεν ἧς ὁρῶ νῦν παροῦσα τὰς μὲν γὰρ ἀκοὰς πείθειν ἐπεχείρει μόνον, τὸ δὲ ἀξίωμα τῶν πραγμάτων οὐχ οὕτως ἐποίει γνώριμον, ὡς ἡ ὄψις αὐτὸ καὶ τὸ παρʼ αὐτοῖς εἶναι συνίστησιν.
συνλόγους καὶ συναγωγὰς καὶ ἀποδημίας καὶ μηδενὶ αὐτῶν ἐξέστω συνπε … ματαρχηισειν μηδὲ σχίσματα συνίστασθαι μηδʼ ἀποχωρήσειν ἐκ τῆς τοῦ ἡγουμένου φράτρας εἰς ἑτέραν φράτραν καὶ μὴ γ
Σεουήρου οὐ δυνάμενος τὸν εἰς τὴν χώραν ἀνάπλουν ποιήσασθαι διὰ τὸ ἐν στρατείᾳ εἶναι συνίστημι τὸν ἠλευθερωμένον ὑπʼ ἐμοῦ πρὶν τῆς στρατείας τότε χρηματίζων Πτολεμαῖος Πτολεμαίου Φυλαξιθαλάσσιος ὁ καὶ
Μάλχον βενεφικιάριον Ῥαμμίου τοῦ κρατίστου ἡγεμόνος ἡμῶν ἐπιμελόμενον τῆς ὑπὸ σὲ περιμέτρου ἄνδρα ἀγαθώτατον συνίστημί σοι. ἐλπίζω δὲ καὶ αὐτὸν δώσειν ἐργασίαν τοιοῦτον ἑαυτὸν παραστῆσαί σοι, οἷον ἐγὼ διεβεβαιωσάμην