Galatians 3:18 — Word Study
N1904εἰ γὰρ ἐκ νόμου ἡ κληρονομία οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.¶
BSAIfei forgar byek [the] Law [is]nomos [a set of rules or regulations] theho inheritanceklēronomia [a gift or legacy] no longerouketi byek a promise;epangelia [a commitment or assurance] <the>ho butde to AbrahamAbraam [the father of the Jewish nation] throughdia [because of, by means of] a promiseepangelia [an assurance or vow] has granted [it]charizō■ [gave graciously, showed kindness] <the>ho God.theos [the one true deity]
| Greek | English | Parsing |
|---|---|---|
| εἰ | If | Conditional particle |
| γὰρ | for | Conjunction |
| ἐκ | by | Preposition |
| νόμου | [the] Law [is] | Noun, genitive, singular |
| ἡ | the | Article, nominative, singular |
| κληρονομία | inheritance | Noun, nominative, singular |
| οὐκέτι | no longer | Adverb, negative |
| ἐξ | by | Preposition |
| ἐπαγγελίας· | a promise; | Noun, genitive, singular |
| τῷ | <the> | Article, dative, singular |
| δὲ | but | Conjunction |
| Ἀβραὰμ | to Abraham | Noun, proper name, indeclinable |
| δι᾽ | through | Preposition |
| ἐπαγγελίας | a promise | Noun, genitive, singular |
| κεχάρισται | has granted [it] | Verb, perfect, no voice stated |
| ὁ | <the> | Article, nominative, singular |
| θεός.¶ | God. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise. |
| KJV | For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. |
| ASV | For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise. |
| YLT | for if by law [be] the inheritance, [it is] no more by promise, but to Abraham through promise did God grant [it]. |
| WEB | For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise. |
| BBE | Because if the heritage is by the law, it is no longer dependent on the word of God; but God gave it to Abraham by his word. |
Where they part company is κληρονομία — see How Translations Differ.
The sentence is structured around a conditional statement that leads to a contrasting conclusion, emphasizing the relationship between law and promise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbχαρίζομαι
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 3:18
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 — The Role of the Law and Promisegenerated
Galatians 3:18 is part of Paul's argument that the inheritance promised to Abraham cannot be nullified by the law given later. He emphasizes that the law does not alter the original promise made by God, which is foundational to the faith of believers. This section of Galatians discusses the significance of faith and grace in contrast to the works of the law, reinforcing the idea that salvation and inheritance come through God's promises rather than human effort.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Galatians 3:10–12 | All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.” |
| 2 | Galatians 2:21 | I do not set aside the grace of God. For if righteousness comes through the law, Christ died for nothing. |
| 3 | Romans 4:13–16 | For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith. |
| 4 | Romans 8:17 | And if we are children, then we are heirs: heirs of God and co-heirs with Christ—if indeed we suffer with Him, so that we may also be glorified with Him. |
| 5 | Galatians 3:16 | The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,” meaning One, who is Christ. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — κληρονομία, klēronomiagenerated
The Greek word κληρονομία (i.e., *klēronomia*) translates to 'inheritance' and refers to property or blessings passed down. It is derived from κληρονόμος (heir), indicating a relationship to those who receive a legacy.
In this verse, it is used to signify the spiritual inheritance promised to Abraham and his descendants, emphasizing that this inheritance is granted by God through a promise rather than through adherence to the law.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as stating that if the inheritance depends on the law, it no longer depends on a promise. This is echoed in the KJV and ASV, which also maintain the relationship between the law and promise.
Where translations differ is in the rendering of specific terms. The BSB uses the law, while others like the YLT simply use law. The phrase to Abraham appears consistently across most translations, while the BSB opts for by promise compared to others that may state through promise.
Sentence Structuregenerated
The main clause is introduced by the conjunction γὰρ, for, which explains the condition set by the preceding statement. The finite verb κεχάρισται, has granted, is the focal point of the sentence, with various phrases detailing the conditions surrounding the inheritance.
The structure includes a conditional clause introduced by εἰ, if, followed by a subordinate clause that clarifies the implications of the law on the promise and concludes with a contrasting statement introduced by δὲ, but.
Septuagint Backgroundgenerated
κληρονομία is used in the Septuagint to translate the Hebrew word for inheritance, נַחֲלָה, which denotes property or blessings passed down through generations. This connection emphasizes the continuity of God's promises from the Old Testament to the New.
The term ἐπαγγελία appears in the Septuagint as well, often relating to God's commitments to His people, reinforcing the theme of divine promise that Paul discusses in this verse.
In plain words — the whole versegenerated
Galatians 3:18 explains that if the inheritance comes from the law, it cannot also come from a promise. Paul asserts that God granted the inheritance to Abraham based on a promise, highlighting the difference between receiving blessings through the law and through faith.
Frequently Asked Questionsgenerated
It means that the blessings promised to Abraham and his descendants are based on God's commitment, not on following the law.
The law is mentioned to show that it cannot nullify the promise made to Abraham; they serve different roles in God's plan.
This verse illustrates that grace is foundational to receiving God's promises, as the inheritance comes freely through faith rather than through works.
Abraham is highlighted as the recipient of God's promise, serving as an example of faith and the basis for the spiritual inheritance of believers.
Reflection Questionsgenerated
- How does understanding the relationship between law and promise affect my faith?
- In what ways can I rely on God's promises in my life?
- What does it mean for me to inherit the blessings of God?
- How can I share the message of grace and promise with others?
The early church on this verse — how the Fathers read it
Ambrosiaster discusses the implications of this verse, arguing against the idea that the law nullifies God's promise to Abraham.
The Jews maintain two opposing tenets. For in no way and by no argument can they be persuaded that the promise to Abraham was rendered void by the law, and they are right.
Ambrosiaster argues that the Jews are correct in believing that the promise made to Abraham is not voided by the law.
Early Church Fathers on Galatians 3 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 3:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor if the inheritance be of the law,.... By the inheritance is meant, either the eternal inheritance, everlasting life and happiness in heaven, which is the gift of God through Christ, and not
Read John Gill on Galatians 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
Read Robert Jamieson on Galatians 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf the inheritance of the heavenly Canaan, typified by the earthly Canaan, the promise of which was made to Abraham, be to be obtained by the fulfilling of the law, and yielding obedience to it, then it is no more of the promise. It is much the same with what the apostle said before, ; and with what he had said, : If by grace, then it is no more of works, otherwise grace is no more grace. But if it be of works, then it is no more grace; otherwise work is no more work. He shows, that there is an opposition between grace and work, the law and the promise; that which is of grace, and of the promise, is of free love; that which is of works, and the law, is wages, and a reward of debt. But…
Read Matthew Poole on Galatians 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Ver. 18. Gave it to Abraham] Gr. κεχαρισται, freely gave it. What is more free than a gift? And what better freehold than the divine promise?
Read John Trapp on Galatians 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The fulfilment of the promise is unaffected by the Law. For it is not dependent upon the Law, or upon the Law and the promise combined (the Law modifying the promise), but upon the promise alone. The Law does not come in at all. Law and promise—in other words, contract and free gift—are incompatible ideas. But the land of Canaan was promised to Abraham as a free gift, and as a free gift the spiritual Canaan is thrown open to his spiritual descendants. The inheritance.—In the first instance, the temporal inheritance of the land of Canaan; but here understood of the spiritual blessings of the Messianic kingdom. Gave it.—In the original a strong word: God hath freely given it. There is an…
Read Charles John Ellicott on Galatians 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. For if the inheritance be of the law] See the preceding arguments, in which this is proved.
Read AdamClarke on Galatians 3 →CambridgeThe Cambridge Bible for Schools and Colleges18. The concluding words of the previous verse suggest the thought—‘Yes, the promise would be at once invalidated, if the inheritance were dependent on the law’. Law and promises, works and faith, are opposing principles, of which the antagonism is most clearly seen in their issues—condemnation and justification. We have a parallel passage in Romans 4:13; comp. also Romans 11:6.God gave it] Has bestowed as a free gift. ‘The perfect tense marks the permanence of its effects.’ Bp. Lightfoot. All who enjoy it or shall enjoy it, do so as the gift of God’s sovereign mercy, unsolicited, unmerited, unconditional. To see the force of the verb here rendered ‘gave’, we may compare Luke 7:42, ‘he…
Read Cambridge on Galatians 3 →Albert Barnes1798–1870Barnes' Notes on the BibleFor if the inheritance - The inheritance promised to Abraham. The sum of the promise was, that “he should be the heir of the world;” see Romans 4:13, and the note at that verse.
Read Albert Barnes on Galatians 3 →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
For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.
For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise.
For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.
For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave it to Abraham through the promise.
Tyndale line
For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise.
For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise.
For if the inheritance is by the law, it is no more by promise: but God gave it to Abraham by promise.
For if the inheritance be of the Lawe, it is no more by the promise, but God gaue it freely vnto Abraham by promise.
Strictly literal
For if the inheritance [be] on the principle of law, [it is] no longer on the principle of promise; but God gave it in grace to Abraham by promise.
for if by law [be] the inheritance, [it is] no more by promise, but to Abraham through promise did God grant [it].
for if the inheritance [is] by law, [it is] no longer by promise, but God granted [it] to Abraham through promise.
For if the inheritance comes by the law, then it no longer comes by promise. But God gave it to Abraham by a promise.
From the Latin
For if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise.
Simplified
If the inheritance is derived from obedience to the law, it no longer comes from the promise. But God graciously gave it to Abraham by means of the promise.
Because if the heritage is by the law, it is no longer dependent on the word of God; but God gave it to Abraham by his word.
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.
Nam si ex lege hæreditas, jam non ex promissione. Abrahæ autem per repromissionem donavit Deus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢ ܕܝܢ ܡܢ ܢܡܘܣܐ ܗܝ ܝܪܬܘܬܐ ܡܟܝܠ ܠܐ ܗܘܬ ܡܢ ܡܘܠܟܢܐ ܠܐܒܪܗܡ ܕܝܢ ܒܡܘܠܟܢܐ ܗܘ ܝܗܒ ܠܗ ܐܠܗܐ
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 ἐκ νόμου ἡ κληρονομία οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.¶
The standard critical text of the New Testament.
εἰ γὰρ ἐκ νόμου ἡ κληρονομία οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.¶
The previous edition, still widely cited.
εἰ γὰρ ἐκ νόμου ἡ κληρονομία οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.¶
The Society of Biblical Literature edition, freely licensed.
εἰ γὰρ ἐκ νόμου ἡ κληρονομία οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.¶
The edition that turned scholarship toward the earliest manuscripts.
εἰ γὰρ ἐκ νόμου ἡ κληρονομία οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.¶
An independent critical text built from the oldest witnesses then known.
εἰ γὰρ ἐκ νόμου ἡ κληρονομία οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.¶
A recent critical edition following documentary evidence closely.
εἰ γὰρ ἐκ νόμου ἡ κληρονομία οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.¶
The reading of the majority of surviving manuscripts.
εἰ γὰρ ἐκ νόμου ἡ κληρονομία οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.¶
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 3:18
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
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
933 occurrences in the New Testament, rendered 26 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 913 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.
νόμος refers to a law or custom, derived from the idea of distribution. It encompasses various meanings, including general law, the Mosaic law, and Christian teachings. In the New Testament, it appears in contexts such as the law of Moses and principles of Christian conduct. Notably, it is used in verses like Romans 3:27 and Galatians 6:2.
νόμος, -ου, ὁ
(< νέμω, to deal out, distribute),
[in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc.;]
that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.);
of law in general: Ro 3:27 5:13b; pl., of divine laws, He 8:10 10:16; ὁ ν. τ. Χριστοῦ, Ga 6:2; (τ.) ἐλευθερίας, Ja 1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 3673), Ja 2:8.
νόμος, -ov, 6, (νέμω to divide, distribute, apportion), in prof. auth. fr. Hes. down, anything established, anything received by usage, a custom, usage, law; in Sept. very often for ΓΙ ΓΙ, also for 7p, ΠῚ, ete. In the N. T. a command, law; and 1. of any law whatsoever: διὰ ποίου νόμου; Ro. iii. 27; νόμος δικαιοσύνης, a law or rule producing a state approved of God, i. e. by the observance of which we are approved of God, Ro. ix. 31, ef. Meyer [see ed. Weiss], Fritzsche, Philippi ad loe.; α precept or injunction: κατὰ νόμον ἐντολῆς σαρκ. Heb. vii. 16; plur. of the things prescribed by the divine will, Heb. viii. 10; x. 16; νόμος τοῦ νοός, the rule of action prescribed by reason, Ro. vii. 23; the mention of the divine law causes those things even which in opposition to this law impel to action, and therefore seem to have the force of a law, to be designated by the term νόμος, as ἕτερος…
Read the full entry →νόμος (nomos) — law.
νόμος, ὁ,
(νέμω) that which is in habitual practice, use or possession, not in [Refs 8th c.BC+]
I. usage, custom, [Μοῦσαι] μέλπονται πάντων τε νόμους καὶ ἤθεα κεδνά [Refs 8th c.BC+]; ἔνθα ν. (i.e. ἐστί) with infinitive, where it is the custom.., [Refs 7th c.BC+]; ν. πάντων βασιλεύς custom is lord of all, [Refs 5th c.BC+]: hence, law, ordinance, τόνδε.. ν. διέταξε Κρονίων.. θηρσὶ.. ἐσθέμεν ἀλλήλους [Refs 8th c.BC+]; ν. κοινός, ={ὀρθὸς λόγος}, [Refs 5th c.BC+]
I. b in VT, of the law of God, ἐν τῷ νόμῳ Κυρίου τὸ θέλημα αὐτοῦ [LXX]; νόμον ὃν ἐνετείλατο ὑμῖν Μωϋσῆς[LXX]; so in NT, ὁ ν. Μωϋσέως [NT]; ὁ ν. τοῦ Πνεύματος τῆς ζωῆς, opposed to ὁ ν. τῆς ἁμαρτίας καὶ τοῦ θανάτου…
νόμος
nomos
from a primary nemo (to parcel out, especially food or grazing to
animals); law (through the idea of prescriptive usage), genitive case
(regulation), specially, (of Moses (including the volume); also of the
Gospel), or figuratively (a principle):--law.
νόμος, ου, ὁ
n.m.
a law, the Mosaic Law
νόμος anything assigned, a usage, custom, law, ordinance, Lat. institutum, Hes.; νόμος πάντων βασιλεύς custom is lord of all, Pind. ap. Hdt.; κατὰ νόμον according to custom or law, Hes., Hdt., attic; poet. κὰν νόμον Pind.:— παρὰ νόμον contrary to law, Aesch.:—dat. νόμῳ by custom, conventionally, opp. to φύσει, Hdt., Arist.:—at Athens νόμοι were Solon.'s laws, those of Draco being called θεσμοί.
ἐν χειρῶν νόμῳ by the law of force, in the fight or scuffle, Hdt.; ἐν χειρὸς νόμῳ in actual warfare, Arist.; also, ἐς χειρῶν νόμον ἀπικέσθαι to come to blows, Hdt.
a musical mode or strain, Aesch., Plat., etc.; νόμοι κιθαρῳδικοί Ar.
a song sung in honour of some god, Hdt.; νόμοι πολεμικοί war- tunes, Thuc.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
197 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 194 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 138 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
τῶι ἐξ ἐμοῦ ἐξ Σαραπιάδος τῆς Ἐσθλάδου τοῦ Θεωνος ἀστῆς ἧι συνήμην γυναικὶ κατὰ νόμους καὶ κατὰ διαθήκην τὴν κεχρηματισμένην διὰ τοῦ ἐν Διὸς πόλει τῆι μικρᾶι ἀρχείου ἐπὶ
ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι Ἁρυώτου Περσίνῃ ᾗ σύνειμι γυναικὶ κατὰ νόμους, πλὴν στρώματος ἑνὸς καὶ κλείνης τορυνευτῆς α Πατ … ει καὶ Πετεσοράθηι τῶν Παχνούβιος
τῶν οἰκετικῶν σωμάτων, ἐν οἷς καὶ ἐπὶ τοῦ Κόχλακος τῆς Ἀραβίας τοῦ δηλουμένου Παθυρίτου νομοῦ μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word κληρονομία (i.e., *kleronomia*) means 'inheritance' or 'property received by inheritance.' It is derived from κληρονόμος (heir). The New Testament uses it to refer to both earthly inheritances (e.g., Matthew 21:38) and spiritual inheritances related to the Messianic Kingdom (e.g., Acts 20:32, Ephesians 1:14). Different lexicons emphasize various aspects of its usage, particularly in relation to the blessings of the Kingdom.
κληρονομία, -ας, ἡ
(< κληρονόμος)
[in LXX chiefly for נַחֲלָה, also for יְרֻשָּׁה, etc.;]
κληρονομία, -as, 7, (κληρονόμος), Sept. time and again for 12M), several times for NW, NWI, ete. ; 1. an inheritance, property received (or to be received) by inheritance, (Isocr., Dem., Aristot.): Mt. xxi. 38; Mk. xii. 7; Lk. xii. 13; xx. 14. 2. what is given to one as a possession ([ οἵ. Eng. “inheritance” ]; see κληρονομέω. 2): διδόναι τί τινι κληρονομίαν, Acts vii. 5; AapBavew τι eis κληρ. Heb. xi. 8 [(cf. Aristot. eth. Nic. 7, 14 p- 1153”, 33)]. Agreeably to the O. T. usage, which employs 75m now of the portion of the holy land allotted to each of the several tribes (Josh. xiii. 23, 28, ete.), now of the whole territory given to Israel for a possession (Deut. iv. 38; xv.4, ete. —and nothing appeared to the Israelites more desirable than the quiet, prosperous, permanent possession of this land, see κληρονομέω, 2), the noun κληρονομία, lifted to a loftier sense in the N. T., is used…
Read the full entry →κληρονομια asserts that a mortgage was made in order that it might be stolen ; for it is impossible for that to have been stolen which neither ever existed at all, nor could exist’’ (Edd.). In BGU I. 32277 (A.p. 216) (= Chrest. 11. p. 140) we have a petition that certain petitioners should be brought to justice —]pds τὸ... δυνηθῆναί pe ἀντὶ πλειόνων τῶν κλεπέντων τὰς σ]ταθείσ[ας] μου πυροῦ ἀρτάβας ἑπτὰ ἀπολαβίεῖ]ν. With the perf. act. κέκλεβα, as in Sy// 6537° (cited s.v. κλέμμα), cf. MGr κλέβω, found alongside κλέφω -and κλέφτω.
κληρονομία (klēronomia) — inheritance.
κληρονομ-ία, ἡ,
inheritance, [Refs 5th c.BC+]; ἡ κ. κατὰ τὴν ἀγχιστείαν inheritance as heir-at-law, [Refs 4th c.BC+] have taken possession of.., [Refs]
2. property, possession, ἀνέζευξεν ἕκαστος εἰς τὴν κ. αὐτοῦ [LXX]
κληρονομία
kleronomia
from 2818; heirship, i.e. (concretely) a patrimony or (genitive case)
a possession:--inheritance.
see GREEK for 2818
κληρονομία, ας, ἡ
n.f.
an inheritance
κληρονομία klēronomia 14x
an inheritance, patrimony, Mt. 21:38; Mk. 12:7; a possession, portion, property, Acts 7:5; 20:32; in NT a share, participation in privileges, Acts 20:32; Eph. 1:14; 5:5
κληρονομία κληρονομία, ἡ, an inheritance, Dem.:—generally, κλ. λαμβάνειν τινός to take possession of . . , Arist.
from κληρονόμος
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
in-her'-i-tans (nahalah, "something inherited," "occupancy," "heirloom," "estate," "portion"): The word is used in its widest application in the Old Testament Scriptures, referring not only to an estate received by a child from its parents, but also to the land received by the children of Israel as a gift from Yahweh. And in the figurative and poetical sense, the expression is applied to the kingdom of God as represented in the consecrated lives of His followers. In a similar sense, the Psalmist is represented as speaking of the Lord as the portion of his inheritance. In addition to the above word, the King James Version translations as inheritance, morashah, "a possession," "heritage" (De 33:4; Eze 33:24); yerushshah, "something occupied," "a patrimony," "possession" (
[HEIR]
The laws of inheritance among the Hebrews were very simple. Land might be mortgaged, but could not be alienated, Nu 36:6-9. See JUBILEE. The only permanent right to property was by heritage, or lineal succession. The eldest son had a double portion. Females had no territorial possession; but if a man left no sons, his daughters inherited-on condition of their marrying into a family within the tribe to which their father belonged. If a man had no children, his land passed to distant relatives, according to a law laid down in Nu 27:8-11. The Law of Moses rendered wills unnecessary; they were introduced, however, at a later period, Ga 3:15 Heb 9:17. Property was sometimes…
→ Provisions for inheritance under Levirate marriages Ge 38:7-11; Nu 36:6-9; De 25:5-10; Ru 3:1-8; 4:7-17
→ UNCLASSIFIED SCRIPTURES RELATING TO Ge 15:3; 21:9-11; 24:36; 25:5,6; 48:21,22; Nu 27:6-11; De 21:15-17; 1Ki 21:3; 2Ch 21:3; Job 42:15; Pr 17:2; 20:21;
14 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 14 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 92 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ ἐγένετο μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ“ (Deut.
Προύβαινε δʼ ἀεὶ τὰ κατὰ τὴν στάσιν τῆς οἰκίας καὶ χαλεπωτέραν ἐλάμβανε τὴν ἐπίδοσιν, ἀντιμεταλαβούσης μὲν ὥσπερ ἐκ κληρονομίας τὸ κατὰ τῶν νεανίσκων μῖσος τῆς Σαλώμης καὶ πᾶν ὅσον εὐδοκιμήκει κατὰ τῆς μητρὸς αὐτῶν εἰς ἀπόνοιαν καὶ θράσος…
Εἰς τοῦτο γὰρ ὁ δεσπότης συντέτμηκεν τοὺς καιροὺς καὶ τὰς ἡμέρας, ἵνα ταχύνῃ ὁ ἠγαπημένος αὐτοῦ καὶ ἐπὶ τὴν κληρονομίαν ἥξῃ,
νῦν ἐπὶ τὸν ἅπαντα χρόνον, τὸν ὑπάρχοντα αὐτῇ Τηφορσάητι, ἐν τῇ προγεγραμμένῃ κώμῃ Τεβτύνι, κληρονομίαν τοῦ τετελευτηκότος αὐτῆς ὁμοπατρίου καὶ ὁμομητρίου ἀδελφοῦ Ἐπιμάχου, ἀτέκνου καὶ ἀδιαθέτου τετελευτηκότος, καὶ αὐτοῦ
Τεβτῦνι τόπον ἐργαστήριον ἐριοραβδιστικόν, μὴ ἀπογεγραμμένη αὐτὸν τῇ προθεσμίᾳ, ἐληλυθότα δὲ εἴς με ἀπὸ κληρονομίας τοῦ ὁμοπατρίου καὶ ὁμομητρίου μου ἀδελφοῦ Ἐπιμάχου ἀπὸ τῆς αὐτῆς κώμης, ἀπογεγραμμένου διὰ τῶν
ὁμολογοῦντα Πλουτίωνα κατὰ … … μης καὶ ἐληλυθότα εἰς αὐτὸν ἀπὸ κληρονομίας τῆς μητρὸς … τετελευτηκυίας ἐπʼ αὐτῷ μόνῳ κληρονόμῳ ψιλὸν τόπον περιτετειχισμένον ἐν ᾧ οἶκοι
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Adv-N — Adverb · negativeadverb — it qualifies the verb, and never changes form.
ADV-N ADVerb or adverb and particle combined Negative
1,689 occurrences in the New Testament, rendered 17 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 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
933 occurrences in the New Testament, rendered 26 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 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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.
The Greek word ἐπαγγελία (i.e., *epangelia*) means 'promise' and is derived from the verb ἐπαγγέλλω. It encompasses the idea of divine promises, particularly in the context of blessings and salvation, as seen in various New Testament passages like Acts and Romans. The lexicons note its use in both legal and general contexts, but there is some variation in how they emphasize its meanings.
ἐπ-αγγελία, -ας, ἡ
(< ἐπαγγέλλω),
[in LXX: Ps 55(56):8 (סֵפֶר), etc. ;]
a summons (as Attic law-term, Dem., al.).
ἐπ-αγγελία, -as, ἡ, (emayyeAkw); 1. announcement: 1 Jn. i. 5 (Ree., where ἀγγελία was long since restored) ; κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ ᾿Ιησοῦ, to proclaim life in fellowship with Christ, 2 Tim. i. 1 [W. 402 (376); cf. κατά, Π. fin. But others give ἐπαγγ.: here as elsewhere the sense of promise, cf. 2 below]. 2. promise; a. the act of promising, a promise given or to be given: προσδέχεσθαι τὴν ἀπὸ τινος ἐπαγγελίαν (assent; the reference is to a promise to surrender Pau! to the power and sentence of the Jews), Acts xxiii. 91; [add, ἐπαγγεAlas ὁ λόγος οὗτος, Ro. ix. 9]. It is used also of the divine promises of blessing, esp. of the benefits of salvation by Christ, [ef. Bp. Lghtft. on Gal. iii. 14]: Acts vii. 17; Ro. iv. 14, 16; [plur. Ro. ix. 4]; Gal. iii. 17 sq. 21; iv. 23; Heb. xi. 17; 2 Pet. iii. 9 (on which see βραδύνω. 5); Heb. viii. 6; xi. 9; foll. by the inf. Heb. iv. 1…
Read the full entry →ἐπαγγελία. For this word in its original sense of ‘‘ announcement ” we may cite Sy? 6057 (iii/B.c.) καὶ τοῖς ἀποδημοῦσιν ἐπὶ τὰς σπονδοφορίας διατελεῖ per εὐνοίας ἀπογράφων τὴν ἐπαγγελίαν, 2. 260° (not after B.C. 199) οἱ ἠιρημένοι ὑπὸ Maγνήτων περὶ τῆς ἐπαγγελίας τοῦ ἀγῶνος. In Arche! 473" (ii/B.c.) καὶ αὐτὸς ἐπαγγελίαν ποιησάμενος ἐκ τῶν ἰδίων ἔδωκεν εἰς τὴν [κατασκευὴν τῆς] στοᾶς, the word is seen with the meaning of ‘‘ promise,’ which apparently it always has in the NT: cf. further Przene 123° with reference toa magistrate who on taking office had promised a distribution of food—éBeBalwoev δὲ τὴν ἐπαγγελίαν παραστή[σ]ας μὲν τοῖς ἐντεμενίοις θεοῖς τὴν θυσίαν. In PSI IV.…
Read the full entry →ἐπαγγελία (epangelia) — promise.
ἐπαγγ-ελία, ἡ,
command, summons, [Refs 2nd c.BC+]
__b announcement, notice, [Refs 3rd c.BC+]; τοῦ ἀγῶνος [LXX]; variant in [NT]
2. as law-term, ἐ. (i.e. δοκιμασίας) summons to attend a δοκιμασία τῶν ῥητόρων (see. ἐπαγγέλλω [Refs 4th c.BC+]: generally, notification, summons, [Refs 2nd c.AD+]
3. offer, promise, profession, undertaking, [Refs 4th c.BC+]; ἐν ἐν ἐπαγγελίᾳ καταλιπών having left it as a promise, [Refs]; τὴν ἐ. ἐπὶ τέλος ἀγαγεῖν [Refs 3rd c.BC+]; ὤμων ἐπαγγελίᾳ the promise of his shoulders, [Refs 2nd c.AD+]; ἐξ ἐ., ={ἐπαγγειλάμενος}, [Refs]; ἐ. ποιησάμενος ἐκ τῶν ἰδίων [Refs]; ἐβεβαίωσεν τὴν ἐ. [Refs]
ἐπαγγελία
epaggelia
from 1861; an announcement (for information, assent or pledge;
especially a divine assurance of good):--message, promise.
see GREEK for 1861
ἐπαγγελία, ας, ἡ
n.f.
a promise
ἐπαγγελία epangelia 52x
annunciation, 2 Tim. 1:1; a promise, act of promising, Acts 13:23, 32; 23:21; meton. the thing promised, promised favor and blessing, Lk. 24:49; Acts 1:4
ἐπαγγελία ἐπαγγελία, ἡ, a public denunciation of one who, being subject to ἀτιμία, yet takes partin public affairs, Aeschin., Dem.
an offer, promise, profession, id. Dem.
from ἐπαγγέλλω
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
prom'-is (most frequently in the Old Testament dabhar, "speaking," "speech," and dabhar, "to speak" also 'amar, "to say," once in Ps 77:8, 'omer, "speech"; in the New Testament epaggelia, and the verbs epaggellomai, and compounds): Promise holds an important place in the Scriptures and in the development of the religion that culminated in Christ. The Bible is indeed full of "precious and exceeding great promises" (2Pe 1:4), although the word "promise" is not always used in connection with them. Of the more outstanding promises of the Old Testament may be mentioned:
(1) the proto-evangelium (Ge 3:15);
(2) the promise to Noah no more to curse the ground, etc. (Ge 8:21,22; 9:1-17);
Used by Paul to denote the spiritual gifts of God, chiefly the Messiah, the Holy Spirit, and the fullness of gospel blessings, of which an assurance was given to Abraham and other saints in behalf of themselves, and of believers who should come after them, Ro 4:13-14 Ga 3:14-29. The "children of the promise" are either Isaac’s posterity, as distinguished from Ishmael’s; Jews converted to Christianity; or all true believers, who by faith lay hold on the promise of salvation in Christ. In Heb 11:39, "promise" means the thing promised, Ac 1:4. The "exceeding great and precious promises" of God include all good things for this life and the future; which are infallibly secured to…
52 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 52 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
Ἐπειδὴ τοίνυν ἔγνω τὴν ἐπαγγελίαν λαλοῦσαν τὰ αἰδοῦς καὶ εὐλαβείας μεστὰ κατὰ τὴν αὑτοῦ διάνοιαν ὁ σπουδαῖος, ἔπαθεν ἀμφότερα, καὶ τὴν πρὸς τὸν θεὸν πίστιν καὶ τὴν πρὸς τὸ γενητὸν ἀπιστίαν.
οἱ δὲ παρʼ ἐλπίδας αὐτοῦ κεκομισμένου καὶ τοιούτων ἀγαθῶν ἐπαγγελίας ἀκηκοότες ἠσπάζοντό τε ἀλλήλους καὶ θύσαντες ἀπενόστησαν πρὸς τὴν Σάρραν καὶ διῆγον εὐδαιμόνως ἐφʼ ἅπασιν οἷς ἐθελήσειαν τοῦ θεοῦ συλλαμβάνοντος αὐτοῖς.
ἵνα τοῖς πατράσιν τὴν ἐπαγγελίαν ἀποδῷ, καὶ αὐτὸς ἑαυτῷ τὸν λαὸν τὸν καινὸν ἑτοιμάζων ἐπιδείξῃ ἐπὶ τῆς γῆς ὤν, ὅτι τὴν ἀνάστασιν αὐτὸς ποιήσας κρινεῖ.
τῶι ἐπιστάτηι τοῦ παιδίου δὸς τῶι ἀποδιδόντι σοι τὸ πιττάκιον αὐτὸν ὧν μοι πεποίηκας ἐπαγγελιῶν ἵνα μὴ μέμψεις ἔχωμεν πρὸς ἑαυτούς. ἔρρωσο ἔτους ιζ β Μεσορὴ ι
ἐν τῇ ὁρισθείσῃ προθεσμίᾳ, ἐξεῖναι τῷ Πακύσι ἢ τοῖς παρʼ αὐτοῦ χωρὶς διαστολῆς καὶ ἐπαγγελίας τὴν τῆς ὑποθήκης ἐπικαταβολὴν ποιήσασθαι ταξαμένοις τὰ τέλη ἀκολούθως τοῖς νόμοις τῶν ὑποθηκῶν, καὶ
Ἡλιοδώρου ὁμοίως ἐπυθόμην καὶ ἀπὸ τῶν σῶν γραμμάτων, οἷς πιστεύσας καὶ τῇ τοῦ τεχνίτου ἐπαγγελίᾳ Κρητικὴν ὑπολαμβάνω ἐσχηκέναι, καὶ οὕτως ἐπὶ τοῦ ἔργου φανῆναι εὔχομαι, εἰ καὶ ἀπὸ τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word Ἀβραάμ (i.e., Abraam) is an indeclinable proper noun meaning 'Abraham,' the Hebrew patriarch. It appears in various contexts in the New Testament, notably in Matthew 1:1 and Acts 7:16, where some manuscripts may refer to Jacob instead. The entries consistently identify it as a name of Hebrew origin.
᾿Αβραὰμ ὁ πατὴρ ἡμῶν, Jn. vill. 56; Ro. iv. 1; ᾿Ιάκωβον τὸν τοῦ Ζεβεδαίου καὶ ᾿Ιωάννην τὸν ἀδελφὸν αὐτοῦ, Mt. iv. 21; Μαρία ἡ Μαγδαληνή, Mt. xxvii. 56, ete.; Ἰωάννης ὁ βαπτιστῆς, Mt. iii. 1; Ἡρώδης ὃ τετράρχης, Lk. ix. 7; "Ingots ὁ λεγόμενος Χριστός, Mt. i. 16; Σαῦλος δὲ ὁ καὶ Παῦλος sc. καλούμενος, Acts xiii. 9; Σίμωνος τοῦ λεπροῦ, Mk. xiv. 3; Βαρτίμαιος ὁ τυφλός, Mk. χ. 40 [RG]; Ζαχαρίου τοῦ ἀπολομένου, Lk. xi.51. But there are excep. tions also to this usage: ὁ δὲ Ηρώδης ὁ τετράρχης, Lk. 111, 19; τὸν Σαούλ, υἱὸν Kis, Acts xiii. 21; in the opening of the Epistles: Παῦλος ἀπόστολος, Ro. i. 1; 1 Co. i. 1, ete. B. Proper names of countries and regions have the article far more frequently than those of cities and towns, for the reason that most names of countries, being derived from adjectives, get the force of substantives only by the addition of the article, as ἡ ᾿Αχαΐα (but ef. 2 Co.…
Read the full entry →Ἀβραάμ
Abraam
of Hebrew origin (85); Abraham, the Hebrew patriarch:--Abraham. (In
Acts 7:16 the text should probably read Jacob.)
see HEBREW for 085
Ἀβραάμ, ὁ
Prop.n.
Abraham
Ἀβραάμ Abraam 73x
Abraham, pr. name indecl.
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
a'-bra-ham:
I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory
I. Name.
1. Various Forms:
In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…
Abraham
Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…
73 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 73 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 158 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 ὁ Ἀβραὰμ „ἔτι ἦν ἑστηκὼς ἐνώπιον κυρίου καὶ ἐγγίσας εἶπε Μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς“ (Gen.
τί οὖν ὁ ταύτης ἀνὴρ Ἁβραάμ, προπάτωρ δὲ ἡμέτερος;
Ἰδού, τάδε λέγει κύριος ὁ θεός: Εἰσέλθατε εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ κατακληρονομήσατε αὐτήν, γῆν ῥέουσαν γάλα καὶ μέλι.
λαμπροτάτου ἡγεμόνος Φλαυίου Εὐτολμίου Ἀρσενίου … ᾐτιασάμην … τὸν δεῖνα καὶ Χίωνα Πετεσίριος καὶ Ἀβραὰμ βοηθ Σερήνου καὶ Ἱέρακα Ὥρου ὑπ … … … … … καὶ Εὐλόγιον Ὥρου
Ἰωσὴφ Ἀβραὰμ χαίρειν. ἔσχον παρὰ σοῦ ὄρνεον α ᾠὰ ι η ἰνδικτίωνος.
Ἱλαρὸς Ἀβραὰμ Ἰακῶβ γεωργῷ δεσποίνης χαίρειν. ἔσχον παρὰ σοῦ ὑπὲρ … ἰνδικτίωνος ἐρεοξύλου … … ι
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
683 occurrences in the New Testament, rendered 21 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 667 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 663 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 μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
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.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
The Greek word ἐπαγγελία (i.e., *epangelia*) means 'promise' and is derived from the verb ἐπαγγέλλω. It encompasses the idea of divine promises, particularly in the context of blessings and salvation, as seen in various New Testament passages like Acts and Romans. The lexicons note its use in both legal and general contexts, but there is some variation in how they emphasize its meanings.
ἐπ-αγγελία, -ας, ἡ
(< ἐπαγγέλλω),
[in LXX: Ps 55(56):8 (סֵפֶר), etc. ;]
a summons (as Attic law-term, Dem., al.).
ἐπ-αγγελία, -as, ἡ, (emayyeAkw); 1. announcement: 1 Jn. i. 5 (Ree., where ἀγγελία was long since restored) ; κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ ᾿Ιησοῦ, to proclaim life in fellowship with Christ, 2 Tim. i. 1 [W. 402 (376); cf. κατά, Π. fin. But others give ἐπαγγ.: here as elsewhere the sense of promise, cf. 2 below]. 2. promise; a. the act of promising, a promise given or to be given: προσδέχεσθαι τὴν ἀπὸ τινος ἐπαγγελίαν (assent; the reference is to a promise to surrender Pau! to the power and sentence of the Jews), Acts xxiii. 91; [add, ἐπαγγεAlas ὁ λόγος οὗτος, Ro. ix. 9]. It is used also of the divine promises of blessing, esp. of the benefits of salvation by Christ, [ef. Bp. Lghtft. on Gal. iii. 14]: Acts vii. 17; Ro. iv. 14, 16; [plur. Ro. ix. 4]; Gal. iii. 17 sq. 21; iv. 23; Heb. xi. 17; 2 Pet. iii. 9 (on which see βραδύνω. 5); Heb. viii. 6; xi. 9; foll. by the inf. Heb. iv. 1…
Read the full entry →ἐπαγγελία. For this word in its original sense of ‘‘ announcement ” we may cite Sy? 6057 (iii/B.c.) καὶ τοῖς ἀποδημοῦσιν ἐπὶ τὰς σπονδοφορίας διατελεῖ per εὐνοίας ἀπογράφων τὴν ἐπαγγελίαν, 2. 260° (not after B.C. 199) οἱ ἠιρημένοι ὑπὸ Maγνήτων περὶ τῆς ἐπαγγελίας τοῦ ἀγῶνος. In Arche! 473" (ii/B.c.) καὶ αὐτὸς ἐπαγγελίαν ποιησάμενος ἐκ τῶν ἰδίων ἔδωκεν εἰς τὴν [κατασκευὴν τῆς] στοᾶς, the word is seen with the meaning of ‘‘ promise,’ which apparently it always has in the NT: cf. further Przene 123° with reference toa magistrate who on taking office had promised a distribution of food—éBeBalwoev δὲ τὴν ἐπαγγελίαν παραστή[σ]ας μὲν τοῖς ἐντεμενίοις θεοῖς τὴν θυσίαν. In PSI IV.…
Read the full entry →ἐπαγγελία (epangelia) — promise.
ἐπαγγ-ελία, ἡ,
command, summons, [Refs 2nd c.BC+]
__b announcement, notice, [Refs 3rd c.BC+]; τοῦ ἀγῶνος [LXX]; variant in [NT]
2. as law-term, ἐ. (i.e. δοκιμασίας) summons to attend a δοκιμασία τῶν ῥητόρων (see. ἐπαγγέλλω [Refs 4th c.BC+]: generally, notification, summons, [Refs 2nd c.AD+]
3. offer, promise, profession, undertaking, [Refs 4th c.BC+]; ἐν ἐν ἐπαγγελίᾳ καταλιπών having left it as a promise, [Refs]; τὴν ἐ. ἐπὶ τέλος ἀγαγεῖν [Refs 3rd c.BC+]; ὤμων ἐπαγγελίᾳ the promise of his shoulders, [Refs 2nd c.AD+]; ἐξ ἐ., ={ἐπαγγειλάμενος}, [Refs]; ἐ. ποιησάμενος ἐκ τῶν ἰδίων [Refs]; ἐβεβαίωσεν τὴν ἐ. [Refs]
ἐπαγγελία
epaggelia
from 1861; an announcement (for information, assent or pledge;
especially a divine assurance of good):--message, promise.
see GREEK for 1861
ἐπαγγελία, ας, ἡ
n.f.
a promise
ἐπαγγελία epangelia 52x
annunciation, 2 Tim. 1:1; a promise, act of promising, Acts 13:23, 32; 23:21; meton. the thing promised, promised favor and blessing, Lk. 24:49; Acts 1:4
ἐπαγγελία ἐπαγγελία, ἡ, a public denunciation of one who, being subject to ἀτιμία, yet takes partin public affairs, Aeschin., Dem.
an offer, promise, profession, id. Dem.
from ἐπαγγέλλω
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
prom'-is (most frequently in the Old Testament dabhar, "speaking," "speech," and dabhar, "to speak" also 'amar, "to say," once in Ps 77:8, 'omer, "speech"; in the New Testament epaggelia, and the verbs epaggellomai, and compounds): Promise holds an important place in the Scriptures and in the development of the religion that culminated in Christ. The Bible is indeed full of "precious and exceeding great promises" (2Pe 1:4), although the word "promise" is not always used in connection with them. Of the more outstanding promises of the Old Testament may be mentioned:
(1) the proto-evangelium (Ge 3:15);
(2) the promise to Noah no more to curse the ground, etc. (Ge 8:21,22; 9:1-17);
Used by Paul to denote the spiritual gifts of God, chiefly the Messiah, the Holy Spirit, and the fullness of gospel blessings, of which an assurance was given to Abraham and other saints in behalf of themselves, and of believers who should come after them, Ro 4:13-14 Ga 3:14-29. The "children of the promise" are either Isaac’s posterity, as distinguished from Ishmael’s; Jews converted to Christianity; or all true believers, who by faith lay hold on the promise of salvation in Christ. In Heb 11:39, "promise" means the thing promised, Ac 1:4. The "exceeding great and precious promises" of God include all good things for this life and the future; which are infallibly secured to…
52 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 52 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
Ἐπειδὴ τοίνυν ἔγνω τὴν ἐπαγγελίαν λαλοῦσαν τὰ αἰδοῦς καὶ εὐλαβείας μεστὰ κατὰ τὴν αὑτοῦ διάνοιαν ὁ σπουδαῖος, ἔπαθεν ἀμφότερα, καὶ τὴν πρὸς τὸν θεὸν πίστιν καὶ τὴν πρὸς τὸ γενητὸν ἀπιστίαν.
οἱ δὲ παρʼ ἐλπίδας αὐτοῦ κεκομισμένου καὶ τοιούτων ἀγαθῶν ἐπαγγελίας ἀκηκοότες ἠσπάζοντό τε ἀλλήλους καὶ θύσαντες ἀπενόστησαν πρὸς τὴν Σάρραν καὶ διῆγον εὐδαιμόνως ἐφʼ ἅπασιν οἷς ἐθελήσειαν τοῦ θεοῦ συλλαμβάνοντος αὐτοῖς.
ἵνα τοῖς πατράσιν τὴν ἐπαγγελίαν ἀποδῷ, καὶ αὐτὸς ἑαυτῷ τὸν λαὸν τὸν καινὸν ἑτοιμάζων ἐπιδείξῃ ἐπὶ τῆς γῆς ὤν, ὅτι τὴν ἀνάστασιν αὐτὸς ποιήσας κρινεῖ.
τῶι ἐπιστάτηι τοῦ παιδίου δὸς τῶι ἀποδιδόντι σοι τὸ πιττάκιον αὐτὸν ὧν μοι πεποίηκας ἐπαγγελιῶν ἵνα μὴ μέμψεις ἔχωμεν πρὸς ἑαυτούς. ἔρρωσο ἔτους ιζ β Μεσορὴ ι
ἐν τῇ ὁρισθείσῃ προθεσμίᾳ, ἐξεῖναι τῷ Πακύσι ἢ τοῖς παρʼ αὐτοῦ χωρὶς διαστολῆς καὶ ἐπαγγελίας τὴν τῆς ὑποθήκης ἐπικαταβολὴν ποιήσασθαι ταξαμένοις τὰ τέλη ἀκολούθως τοῖς νόμοις τῶν ὑποθηκῶν, καὶ
Ἡλιοδώρου ὁμοίως ἐπυθόμην καὶ ἀπὸ τῶν σῶν γραμμάτων, οἷς πιστεύσας καὶ τῇ τοῦ τεχνίτου ἐπαγγελίᾳ Κρητικὴν ὑπολαμβάνω ἐσχηκέναι, καὶ οὕτως ἐπὶ τοῦ ἔργου φανῆναι εὔχομαι, εἰ καὶ ἀπὸ τῆς
The Greek word χαρίζομαι (charizomai) is built from the root related to grace or favor. It encompasses meanings such as to show kindness, to give freely, and to forgive. In the New Testament, it appears in contexts of granting favors and forgiving sins, notably in Luke 7:21 and Romans 8:32. The lexicons do not present significant disagreement on its meanings.
χαρίζομαι ; depon. mid.; fut. χαρίσομαι (Ro. viii. 32; Leian. d. mar. 9, 1, for which Grk. writ. com. use the Attic χαριοῦμαι [cf. WH. App. p. 163 sq.; B. 37 (52); W.§15s.v.]); pf. κεχάρισμαι ; 1 aor. ἐχαρισάμην; 1 aor. pass. ἐχαρίσθην (Acts iii. 14; 1 Co. ii. 12; Phil. i. 29, [ef. B. 52 (46) ]) ; fut. pass. χαρισθήσομαι with a pass. signif. (Philem. 22); (χάρις); often in Grk. writ. fr. Hom. down ; to do something pleasant or agreeable (to one), to doa Savor to, gratify ; a. univ. to show one’s self gracious, kind, benevolent: τινί, Gal. iii. 18 [al. (supply +. κληρονομίαν and) refer this to ec. below]. b. to grant forgiveness, to pardon: 2 Co. ii. 7; with a dat. of the pers., Eph. iv. 32; Col. iii. 13; with an ace. of the thing, 2 Co. ii. 10 [ef. W. § 39,1 b. and 3 N. 3]; τινὶ τὴν ἀδικίαν, 2 Co. xii. 13 ; τὰ παραπτώματα, Col. ii. 13. c. to give graciously, give freely, bestow: τινί…
Read the full entry →χαρίζομαι. The two meanings usually assigned to this verb, ‘‘show kindness to’’ and ‘‘graciously bestow,’’ can hardly be separated as the following miscellaneous exx. show— P Lond 4255 (z.c. 168) (=I. p. 31. UPZ i. p. 301, Selections, p. 11) χαριε (/. χαριεῖ) δὲ Kal τοῦ σώματος ἔπιμε[λό]μενος, ἵν᾽ ὑγιαίνηις, P Tebt I. 5618 (c. B.c. 130-121) τοῦτο δὲ ποιήσας ἔσῃ por κεχαρισμένος els τὸν ἅπαντα χρόν[ον, “1 you do this I shall be eternally obliged to you” (Edd.), P Oxy II. 2925 (c. a.p. 25) χαρίεσαι (see below) δέ μοι τὰ μέγιστα, P Tebt II. 509 (i/ii A.D.) μεθ᾽ ἂς ἐχαρισάμην αὐτῶι ἀπὸ λοι[π(ῶν)] κοπ(ῆς) χόρτ(ου) (δραχμὰς) kK, P Oxy I. 33 verso iit (late ii/A.p.) καὶ τοῦτο ἡμεῖν χάρ[ισ]αι, κύριε Καῖσαρ, ‘“‘grant me this one favour, lord Caesar’’ (Edd.), P Grenf II. 68% (A.p. 247) ὁμολογῶ χαρίζεσθ[αι] col χάριτι ἀναφαιρέτῳ καὶ ἀμετανοήτῳ .. .» a deed of gift, Chrest I. 46 115 (beg. {1|4.0.}…
Read the full entry →χαρίζω (charizō) — to give grace.
χᾰρίζω,
future χαριῶ [Refs 5th c.BC+]: aorist imperative χάρισον [Refs]:—usually middle χαρίζομαι, future -ιοῦμαι[Refs 5th c.BC+]; χαριῇ (variant{-εῖ}) also in [Refs 5th c.BC+] is a false Aeolic dialect form in [NT+2nd c.AD+]: aorist ἐχαρισάμην [Refs 8th c.BC+]; Aeolic dialect imperative χάρισσαι [Refs 7th c.BC+]; Cretan dialect infinitive χαρίξασθαι [Refs] —passive forms, future χαρισθήσομαι in passive sense, [NT]aorist ἐχαρίσθην in passive sense, [NT]perfect κεχάρισμαι in active sense, κεχάρισαι [Refs 5th c.BC+], -ισται [Refs]; also in passive sense, imperative -ίσθω[Refs 5th c.BC+]: pluperfect ἐκεχάριστο [Refs 5th c.BC+], Epic dialect κεχάριστο [Refs 8th c.BC+]:—say or do something agreeable to a person, show him favour or kindness, oblige, gratify, with dative person, frequently in participle, χαριζομένη πόσεϊ ᾧ [Refs 8th c.BC+]…
Read the full entry →χαρίζομαι
charizomai
middle voice from 5485; to grant as a favor, i.e. gratuitously, in
kindness, pardon or rescue:--deliver, (frankly) forgive, (freely)
give, grant.
see GREEK for 5485
χαρίζομαι
v.
I show favor to, forgive
χαρίζομαι charizomai 23x
to gratify; to bestow in kindness, grant as a free favor, Lk. 7:21; Rom. 8:32; to grant the deliverance of a person in favor to the desire of others, Acts 3:14; 27:24; Phlm. 22; to sacrifice a person to the demand of enemies, Acts 25:11; to remit, forgive, Lk. 7:42; 2 Cor. 2:7, 10
χαρίζομαι χάρις to say or do something agreeable to a person, shew him favour or kindness, to oblige, gratify, favour, humour, Lat. gratificari, c. dat. pers., Hom., Hdt., attic:—absol. to make oneself agreeable, court favour, comply, Aesch., Dem.; c. dat. modi, μή μοι ψεύδεσσι χαρίζεο do not court favour with me by lies, Od.; τῶι αὐτῶι by the same arts, Thuc.
in attic to gratify or indulge a humour or passion, like Lat. indulgere, θυμῶι Soph.; γλώσσηι Eur.; etc.
to humour another in argument, i. e. let him have the best of it, Plat.
c. acc. rei, to offer willingly, give cheerfully, give freely, Hom., Hdt., attic
c. gen. partit. to give freely of a thing, χ. ἀλλοτρίων Od.; χαριζομένη παρεόντων giving freely of such things as were ready, id. Od.
Verb-RNI-3S — Verb · perfect · no voice stated · indicative · third person · singularperfect no voice stated indicative — a past action whose result still stands.
V-RNI-3S Part of Speech: Verb Tense: peRfect Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
23 occurrences in the New Testament, rendered 19 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 23 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
τοῖς γοῦν ζητοῦσι, τίς ἀρχὴ γενέσεως, ὀρθότατα ἄν τις ἀποκρίνοιτο, ὅτι ἀγαθότης καὶ χάρις τοῦ θεοῦ, ἣν ἐχαρίσατο τῷ μετ’ αὐτὸν γένει·
σῶφρον γὰρ εἶναι τὴν ἀρχὴν αὐτοῖς μηδὲ χαρίσασθαι τὸ ζῆν ἢ δόντα τοῦτο διαφθείρειν·
τὸ φῶς γὰρ ἡμῖν ἐχαρίσατο, ὡς πατὴρ υἱοὺς ἡμᾶς προσηγόρευσεν, ἀπολλυμένους ἡμᾶς ἔσωσεν.
ὅτι ἐὰν μὴ ἐξέλθῃς παραποδίζομαι ἐν ἅπασι τοῖς ἐν τῇ πρακτορείᾳ. τὰ δʼ ἄλλα χαρίζομαι … ἔρρωσο ἔτους ιϛ Καίσαρος Φαμενώθ ιθ
δραχμῶν διακοσίων καὶ πυροῦ ἀρταβῶν ἑκατὸν εἴκοσι ἐννέα , μεθʼ ἃς ἑκουσίως ἡ Ἰσιδώρα ἐχαρίσατο αὐτῇ τὰς συμπεφωνημένας λοιπὰς ἀργυρίου δραχμὰς τριακοσίας, γίνονται δραχμαὶ τ, καὶ οὐδὲν ἡ Ἰσιδώρα
χαρίσασθαι … υταυ … … … υ καὶ ἀργυρίου δραχμ υι ἐντυγχάνω με
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 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 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
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.
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.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς