Galatians 3:4 — Word Study
N1904τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.¶
BSASo many thingstosoutos [to a great extent] did you sufferpaschō▸ [undergone hardship, experienced pain] in vain?eikē [in vain, without purpose] if indeed evenkai in vain!eikē [without reason or result]
| Greek | English | Parsing |
|---|---|---|
| τοσαῦτα | So many things | Demonstrative pronoun, accusative, plural |
| ἐπάθετε | did you suffer | Verb, second aorist, active |
| εἰκῇ; | in vain? | Adverb |
| εἴ | if | |
| γε | indeed | |
| καὶ | even | Conjunction |
| εἰκῇ.¶ | in vain! | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Have you suffered so much for nothing, if it really was for nothing? |
| KJV | Have ye suffered so many things in vain? if it be yet in vain. |
| ASV | Did ye suffer so many things in vain? if it be indeed in vain. |
| YLT | so many things did ye suffer in vain! if, indeed, even in vain. |
| WEB | Did you suffer so many things in vain, if it is indeed in vain? |
| BBE | Did you undergo such a number of things to no purpose? if it is in fact to no purpose. |
Where they part company is ἐπάθετε — see How Translations Differ.
The sentence is structured around a main clause with a conditional phrase, emphasizing the potential futility of their suffering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbπάσχω
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 3:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Concern for the Galatiansgenerated
Galatians 3:4 captures Paul’s concern for the Galatians, who had suffered greatly for their faith. He questions whether their trials were in vain, especially if they are now turning back to the law instead of relying on the Spirit. This reflects a broader theme in Paul's letters, where he emphasizes faith over works, urging believers to stand firm in the grace they have received.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 18:24 | But if a righteous man turns from his righteousness and practices iniquity, committing the same abominations as the wicked, will he live? None of the righteous acts he did will be remembered. Because of the unfaithfulness and sin he has committed, he will die. |
| 2 | Hebrews 6:4–6 | It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, |
| 3 | Hebrews 10:32–39 | Remember the early days that you were in the light. In those days, you endured a great conflict in the face of suffering. |
| 4 | 2 Peter 2:20–22 | If indeed they have escaped the corruption of the world through the knowledge of our Lord and Savior Jesus Christ, only to be entangled and overcome by it again, their final condition is worse than it was at first. |
| 5 | 2 John 1:8 | Watch yourselves, so that you do not lose what we have worked for, but that you may be fully rewarded. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — τοσοῦτος, tosoutosgenerated
The word τοσαῦτα is a demonstrative pronoun meaning 'so many things' or 'so much,' indicating a large quantity or extent. It is used here to refer to the significant hardships the Galatians have endured.
In this context, it emphasizes the magnitude of their suffering, questioning whether it has been for a purpose or if it has all been in vain.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Have you suffered so much for nothing, if it really was for nothing?'. The KJV uses 'Have ye suffered so many things in vain?' which captures the same essence but uses different phrasing.
Other translations like the ASV and YLT also convey the idea of suffering in vain, but with slight variations in wording. The WEB states 'Did you suffer so many things in vain, if it is indeed in vain?' showing a similar concern.
Sentence Structuregenerated
The structure of the verse includes a main clause with the verb ἐπάθετε, did you suffer, followed by two phrases: one describing the extent of suffering and the other posing a conditional question about its purpose.
The main verb governs the entire inquiry, with the phrase τοσαῦτα functioning as the object, emphasizing the quantity of suffering, while εἰκῇ serves as an adverbial qualifier, questioning the purpose of their suffering.
Septuagint Backgroundgenerated
In Galatians 3:4, the word εἴ (ei), meaning 'if,' corresponds to the Hebrew אִם (im), which serves a similar conditional function. This choice emphasizes the hypothetical nature of the statement regarding suffering.
The word γε (ge), translated as 'indeed,' aligns with the Hebrew גַּם (gam), which adds emphasis or affirmation. This addition strengthens the rhetorical question, suggesting a deeper concern about the implications of suffering for nothing.
In plain words — the whole versegenerated
Galatians 3:4 shows Paul asking the Galatians if their significant suffering was for nothing. He emphasizes that if they are now returning to the law, their hardships may have been in vain.
Frequently Asked Questionsgenerated
Paul refers to the significant hardships and trials the Galatians faced for their faith in Christ.
He is concerned that by turning back to the law, they may be negating the purpose of their previous struggles for faith.
This verse underscores Paul's central theme that faith in Christ, not adherence to the law, is what brings salvation.
The verse teaches that suffering can be meaningful, but it must be rooted in faith and purpose to avoid being in vain.
Reflection Questionsgenerated
- What are some hardships I have faced for my faith, and how have they shaped my relationship with God?
- In what ways might I be tempted to turn back to old habits or beliefs instead of relying on faith?
- How can I support others who are struggling in their faith to ensure their suffering is not in vain?
- What does it mean for my own experiences to have purpose in light of my faith in Christ?
The early church on this verse — how the Fathers read it
Early church commentators reflect on this verse, emphasizing its implications for understanding suffering and faith.
Such a subtle comment requires patience to understand. It both negatively reprimands and positively admonishes. He reprimands them by saying “You have suffered so much in vain.” At the same time he admonishes them by saying “you have…Early Church Fathers on Galatians 3 →
Lest he should seem to despair needlessly, he has corrected his own reprimand by saying “if indeed it is in vain.” For they could be corrected. If so, what they have suffered will not be without meaning.Early Church Fathers on Galatians 3 →
You have suffered so much without cause, if indeed without cause. Let us consider the unfortunate Jews, how they live among other nations in such superstition and the labor of observance, saying, do not touch, do not taste, do not handle,Early Church Fathers on Galatians 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 3:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave ye suffered so many things in vain?.... These Galatians had suffered great reproach, many afflictions and persecutions for the sake of the Gospel, as all that embrace it must expect to do; and
Read John Gill on Galatians 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHave ye suffered so many things in vain? if it be yet in vain.
Read Robert Jamieson on Galatians 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere is no doubt but these churches in the regions of Galatia had their share in the sufferings of Christians by the Jews for their adherence to and profession of the doctrine of the gospel, which they might either wholly, or in a great measure, have avoided, would they have complied with the Jews in the observance of those legal rites. Therefore, (saith the apostle), to what purpose have you suffered so much for the owning of the Christian religion, if you now bring yourselves under the bondage of circumcision, and other legal observances? If it be yet in vain; by which words he either correcteth himself, as if he had said: But I hope better things of you, that I shall find that you did…
Read Matthew Poole on Galatians 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments4 Have ye suffered so many things in vain? if it be yet in vain. Ver. 4. If it be in vain] q.d. It is not in vain. God keepeth the feet of the saints, that they cannot altogether lose the things they have wrought, they cannot fall below his supporting grace; the Lord puts under his hand, Psalms 37:1-7 Yet it cannot be denied that a hypocrite may suffer, and all in vain, 1 Corinthians 13:3, as did Alexander the coppersmith, who was near unto martyrdom, Acts 19:34.
Read John Trapp on Galatians 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Suffered so many things.—The Galatians, like other churches, were subjected to much persecution when first they embraced Christianity. The persecutors were probably their own Jewish countrymen, whose jealousy and rage they had braved in the name of the gospel as preached by St. Paul. Now they were abandoning that very gospel for the principles of those by whom they had been persecuted. Conduct could not be more fickle and “foolish.” If it be yet in vain.—If it be indeed in vain. The Apostle cannot quite bring himself to believe that it is, and he puts in this delicate qualification parenthetically, to show the Galatians that, much as appearances may be against them, he will not give up…
Read Charles John Ellicott on Galatians 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Have ye suffered so many things in vain?] Have ye received and lost so much good? The verb πασχων, as compounded with ευ, well, or κακως, ill, and often without either, signifies to suffer pain or loss, or to possess and enjoy. In such a case the man is considered as the patient, and the good or ill acts upon him. Though it is possible that the Galatians had suffered some persecution for the truth of Christ, yet it is as likely that the apostle refers to the benefits which they had received. Ye have received faith, the pardon of your sins, the gift of the Holy Spirit, and with it many extraordinary gifts and graces; and have ye suffered the loss of all these things? Have ye…
Read AdamClarke on Galatians 3 →CambridgeThe Cambridge Bible for Schools and Colleges4. Have ye suffered so many things in vain?] The reference is, as in Galatians 3:2, to persecutions experienced by them at the time of their conversion. Though we have no record of these, yet, as Bp. Lightfoot remarks, the history “is equally silent on all that relates to the condition of the Galatian Churches; and while the converts to the faith in Pisidia and Lycaonia on the one side (Acts 14:2; Acts 14:5; Acts 14:19; Acts 14:22), and in proconsular Asia on the other (2 Corinthians 1:8; Acts 19:23, sqq.), were exposed to suffering, it is improbable that the Galatians alone should have escaped”. He adds, “If …, as is most likely, the Jews were the chief instigators in these persecutions…
Read Cambridge on Galatians 3 →Albert Barnes1798–1870Barnes' Notes on the BibleHave ye suffered so many things in vain? - Paul reminds them of what they had endured on account of their attachment to Christianity.
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
Have you suffered so much for nothing, if it really was for nothing?
Did you suffer so many things in vain, if it is indeed in vain?
Have you suffered so much for nothing, if it really was for nothing?
Have you suffered so many things for nothing? – if indeed it was for nothing.
Tyndale line
Have ye suffered so many things in vain? if it be yet in vain.
Did ye suffer so many things in vain? if it be indeed in vain.
Did ye suffer so many things in vain? if it be indeed in vain.
Have ye suffered so many things in vain? if it is yet in vain.
Haue ye suffered so many things in vaine? if so be it be euen in vaine.
Strictly literal
Have ye suffered so many things in vain, if indeed also in vain?
so many things did ye suffer in vain! if, indeed, even in vain.
So many things you suffered in vain! If, indeed, even in vain.
Have you suffered so many things for nothing—if indeed it was for nothing?
From the Latin
Have you suffered so great things in vain? If it be yet in vain.
Simplified
Did you go through so much suffering for nothing? (It really wasn't for nothing was it?)
Did you undergo such a number of things to no purpose? if it is in fact to no purpose.
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.
tanta passi estis sine causa ? si tamen sine causa.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܠܝܢ ܟܠܗܝܢ ܐܝܩܐ ܣܝܒܪܬܘܢ ܘܐܫܬܘܦ ܕܝܢ ܐܝܩܐ
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.
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.¶
The standard critical text of the New Testament.
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.¶
The previous edition, still widely cited.
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.¶
The Society of Biblical Literature edition, freely licensed.
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.¶
The edition that turned scholarship toward the earliest manuscripts.
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.¶
An independent critical text built from the oldest witnesses then known.
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.¶
A recent critical edition following documentary evidence closely.
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.¶
The reading of the majority of surviving manuscripts.
τοσαῦτα ἐπάθετε εἰκῇ; — γε καὶ εἰκῇ.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| εἴ if | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
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 3:4
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.
τοσοῦτος is a demonstrative adjective meaning 'so great' or 'so much,' derived from the roots for 'so' and 'this.' It describes quantity, size, or number, and can refer to time as well. In the New Testament, it appears in various contexts, such as in Matthew 8:10 and John 14:9. The lexicons do not present significant disagreement regarding its meanings.
τοσοῦτος, -αύτη, -οῦτο
(He 7:22) and (elsewhere, as usually in Attic) -οῦτον, correlat. of ὅσος, of quantity, size, number, so great, so much, pl., so many: Mt 8:10, Lk 7:9, He 12:1, Re 18:7, 16; of time, so long, χρόνος, Jo 14:9, He 4:7; pl., Lk 15:29 (ἔτη), Jo 12:37 21:11, I Co 14:10; seq. ὥστε, Mt 15:33; absol.: pl., Jo 6:9, Ga 3:4; of…
Read the full entry →τοσοῦτος, -αὐτη. -ovTo (Heb. vii. 22 LT Tr WH) and -obrov, (ἴτ. τόσος and οὗτος; [4]. say lengthened fr. τόσος; cf. τηλικοῦτος, init.]), so great; with nouns: of quantity, roo. πλοῦτος. Rev. xviii. 17 (16); of internal amount, 88, 2); τόπον ἔχειν sc. τοῦ εὐαγ| πίστις, Mt. viii. 10; Lk. vii. 9; [ὅσα ἐδόξασεν ἑαυτήν, τοxx. 7. the particular place referred to is defined by | the words appended: — by a genitive, τόπ. τῆς βασάνου, σοῦτον δότε βασανισμόν. Rev. xviii. 7]; of size, νέφος, Heb. xii. 1; plur. so many: ἰχθύες, Jn. xxi. 113 σημεῖα, Jn. xii. 37; γένη φωνῶν, 1 Co. xiv. 10; ἔτη, Lk. xv. 29 [(here | A.V. these many)], (in prof. writ., esp. the Attic, we | often find τοσοῦτος καὶ τοιοῦτος and the reverse; see HeinTOTE dorf on Plat. Gorg. p. 34; Passow p. 1923"; [L. and 5. s.vv.]); foll. by ὥστε, so many as to be able, ete. [B. 244 (210)], Mt. xv. 33; of time: so long, χρόνος, [ Jn. xiv.…
Read the full entry →τοσοῦτος (1) of size, quantity, ‘‘so great,’’ ‘‘so large”: P Hib I. 51° (B.C. 245) τοσοῦτο yap ἔκκειται ἐγ βασιλικοῦ, “ for that is the rate published by the government ” (Edd.), P Ry] II. 967 (A.D. 117-8) τοσοῦτο τέλεσμα οὐ βαστάζει, ‘it (sc. crown-land) does not bear so great a charge” (Edd.), and in a more general sense P Amh II. 14117 (a.D. 350) ἐπιδίSwope. . . τάδε τὰ βιβλία [μο]υ τοσοῦτο μαρτυραμένη, “1 present this my petition bearing witness to the facts’ (Edd.). (2) of time, ‘‘so long”: P Lond 4255 (B.c. 168) (= I. p- 30, Selections p. 10) τοσούτου χρόνου ἐπιγεγονότος, ‘‘so long a time having elapsed,” P Tebt II. 30218 (a.p. 71-2) τ]οσούτων ἐτῶν, ‘‘for so many years,” P Oxy III. 5309 (ii/A.p.) ἐπὶ μάτην] δὲ τῶι τοῦ Ilavoiplwvos τοσοῦτον χρόνον προσκαρτερ[ῶ, ““«πὰ that I have so long been engaged with Pausirion’s business to no purpose ” (Edd.). (3) The following prepositional…
Read the full entry →τοσοῦτος (tosoutos) — so great.
τοσοῦτος, αύτη, οῦτο
(or τοσοῦτον, see entry near the end); Epic dialect τοσσοῦτος; Aeolic dialect τεσσοῦτος (which see); ={τόσος} in all senses, but like{τοσόσδε} with stronger demonstrative sense: [Refs 8th c.BC+] while in Trag. (not in [Refs 5th c.BC+]; by ὁπόσος, [Refs]; by ὅστις, [Refs 5th c.BC+]; also by adverb ὡς, [Refs 8th c.BC+]; τ. ἐγένετο ὥστε.. [Refs 5th c.BC+]: frequently also, like{τοσόσδε}, absolutely, ἄφενος τ. [Refs 8th c.BC+]; of persons, so large, so tall, etc., καί σε τ. ἔθηκα [Refs 8th c.BC+]; also, so great (in rank, skill, or character), [Refs 5th c.BC+]: plural, so many, τ. ἔτεα [Refs 8th c.BC+]; [χρήματα] [Refs 8th c.BC+] so big, [Refs 5th c.BC+]; τοσοῦτος τὸ βάθος so deep, [Refs 5th c.BC+]; also τοσοῦτος ἐν κακίᾳ (variant{εἰς κακίαν}) [Refs 5th c.BC+]of the same height, [Refs 5th c.BC+]; ἕτεροι or…
Read the full entry →τοσοῦτος
tosoutos
from tosos (so much; apparently from 3588 and 3739) and 3778
(including its variations); so vast as this, i.e. such (in quantity,
amount, number of space):--as large, so great (long, many, much),
these many.
see GREEK for 3588
see GREEK for 3739
see GREEK for 3778
τοσοῦτος, τοσαύτη, τοσοῦτο
Dem.pr.
so great
τοσοῦτος = τόσος in all senses, but with a stronger demonstr. force, Hom., etc.; of persons, so large, so tall, καί σε τοσοῦτον ἔθηκα Il.; so great in rank, skill,or character, Soph., etc.:—in pl. so many, Hom.,etc.:—also τοσοῦτος μέγαθος so large, Hdt.; τοσοῦτος τὸ βάθος so deep, Xen.:—with numeral Advs., δὶς τ.,πολλάκις τ., etc., Thuc., etc.; ἕτερον τοσοῦτο as large again, Hdt.
neut. as Subst., so much, thus much, τοσσοῦτον ὀνήσιος Od.; τοσαῦτ᾽ ἔλεξε Aesch.; —with Preps., διὰ τοσούτου at so small a distance, Thuc.;— ἐς τοσοῦτο so far, Lat. hactenus, eatenus, Hdt., etc.;— ἐκ τ. from so far, so far off, Xen.;— ἐν τοσούτῳ in the meantime, Ar.;— ἐπὶ τοσοῦτο so far, Hdt.;— κατὰ τοσοῦτον so far, Plat.;— μέχρι τοσούτου so far, so long, Thuc.;— παρὰ τοσοῦτον κινδύνου into such imminent danger…
Read the full entry →Dem-APN — Demonstrative pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
D-APN Part of Speech: Demonstrative pronoun Case: Accusative Number: Plural Gender: Neuter
21 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 20 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
προλαβὼν γὰρ ὁ θεὸς ἅτε θεὸς ὅτι μίμημα καλὸν οὐκ ἄν ποτε γένοιτο δίχα καλοῦ παραδείγματος οὐδέ τι τῶν αἰσθητῶν ἀνυπαίτιον, ὃ μὴ πρὸς ἀρχέτυπον καὶ νοητὴν ἰδέαν ἀπεικονίσθη, βουληθεὶς τὸν ὁρατὸν κόσμον τουτονὶ δημιουργῆσαι προεξετύπου τὸν νοητόν,…
Ἐπειδὴ δὲ πάντα σχεδὸν ἐκ τῆς τοῦ νομοθέτου σοφίας ἡμῖν ἀνήρτηται Μωυσέος, ἀνάγκη μοι βραχέα περὶ ἐκείνου προειπεῖν, ὅπως μή τινες τῶν ἀναγνωσομένων διαπορῶσι, πόθεν ἡμῖν ὁ λόγος περὶ νόμων καὶ πράξεων ἔχων τὴν ἀναγραφὴν ἐπὶ τοσοῦτον φυσιολογίας…
Τῶν τοσούτων οὖν καὶ τοιούτων οὕτως μεμαρτυρημένων τὸ ταπεινόφρον καὶ τὸ ὑποδεὲς διὰ τῆς ὑπακοῆς οὐ μόνον ἡμᾶς, ἀλλὰ καὶ τὰς πρὸ ἡμῶν γενεὰς βελτίους ἐποίησεν, τούς τε καταδεξαμένους τὰ λόγια αὐτοῦ ἐν φόβῳ καὶ ἀληθείᾳ.
μετὰ γραμμάτων ἀναπέμπειν καὶ δηλοῦν τί ἀνεπέμφθη διὰ τίνος. ἃ δὲ ἀνεπέμψας οὐκ ἦν τοσαῦτα ὥστε καὶ ἄνθρωπον καὶ ὄνον καταργηθῆναι διὰ τέσσαρα κερτύλλια συκαρίων σαπρῶν. ἐνεφαίνετο δὲ ἐκ
Νίννος Ἡρωνίνῳ τῷ φιλτάτῳ χαίρειν. εἰς τοσαύτην ἀτυχίαν ἦλθες τοσαῦτα λήμματα ἀναλίσκων ὡς μὴ ἔχειν σε ἀρτάβην μίαν λωτινοῦ. τὴν μὲν
τῶν ἄλλων ἐγκρατεῖς ἐγένοντο ἐμοὶ μηδὲν παρασχόμενοι μήτε τὰ ὄσπρεα μήτε τὰ βοικὰ τετράποδα τοσούτου χρόνου διαγενομένου καταφρονοῦντές μου. τούτου ἕνεκεν καταλαμβάνω τὴν σὴν ἀνδρείαν δεόμενος καὶ παρακαλῶν ὅπως
πάσχω (paschō) means to suffer or be affected by something, often with a focus on negative experiences. It can also refer to positive experiences when qualified by an adjective. The New Testament frequently uses it in contexts of suffering, such as in Luke 22:15 and 1 Peter 2:19. The word is built from the root meaning to receive an impression, and it appears in various forms across Greek literature.
πάσχω,
[in LXX: Am 6:6 (חלה ni.), Wi 12:27, Si 38:16, al.;]
to suffer, be acted on, as opp. to acting, often limited by a word expressive of good or evil;
πάσχω; 2 aor. ἔπαθον : pf. πέπονθα (Lk. xiii. 2; Heb. ii. 18); fr. Hom. down; to be affected or have been affected, to feel, have a sensible experience, to undergo; it is a vox media— used in either a good or a bad sense; as, ὅσα πεπόνθασι καὶ ὅσα αὐτοῖς ἐγένετο, of perils and deliverance from them, Esth. ix. 26 (for AN); hence κακῶς πάσχειν, to suffer sadly, be in bad plight, of a sick person, Mt. xvii. 15 where L Tr txt. WH txt. x. ἔχειν (on the other hand, εὖ πάσχειν, to be well off, in good case, often in Grk. writ. fr. Pind. down). 1. in a bad sense, of misfortunes, to suffer, to undergo evils, to be afflicted, (so everywhere in Hom. and Hes.; also in the other Grk. writ. where it is used absol.): absol., Lk. xxii. 15; xxiv. 46; Acts i. 8; iii. 18; xvii. 3; 1 Co. xii. 26; Heb. ii. 18; ix. 26; 1 Pet. ii. 19 sq. 23; iii. 17; iv. 15,19; Heb. xiii. 12; ὀλίγον, a little while, 1 Pet. v.…
Read the full entry →πάσχω. For the neutral sense of this verb ‘fam acted upon,” “experience,” as in Mt 1715 (v. /.), cf. the common euphemism ἐάν te πάσχω with reference to death, e.g. P Eleph 23 (B.c. 285-4) ἐὰν δέ τι πάσχηι Διονύσιος, P Petr [. 149 (4 Will—s.c. 237) ἐὰν δέ τι] ἀνθρώπινον πάσχω καταλιμπάνω τὰ ὑπίάρχοντα KTA., and P Ryl Il. 68% (B.c. 89) where ἐὰν μέν τι πάθω is contrasted with ἐὰν δὲ In a deed of divorce. P Flor Ζ (εν rive. περιγένωμαι, “11 survive.
πάσχω (paschō) — to suffer.
πάσχω,
[Refs 8th c.BC+]: imperfect ἔπασχον [Refs]: future πείσομαι [Refs 8th c.BC+]; Doric dialect 3rd.pers. singular παισεῖται [Refs 3rd c.BC+]: aorist ἔπᾰθον [Refs 8th c.BC+]: perfect πέπονθα [Refs 8th c.BC+]pluperfect ἐπεπόνθειν[Refs]; Attic dialect ἐπεπόνθη [Refs 5th c.BC+] (all the above tenses in [Refs 8th c.BC+], present and aorist only in [Refs 8th c.BC+]perfect πέπασθε (so [Refs 8th c.BC+]; feminine perfect participle πεπᾰθυῖα [Refs]; Doric dialect perfect πέποσχα [Refs 7th c.BC+]:—have something done to one, suffer, opposed to do, ὅσσ᾽ ἔρξαν τ᾽ ἔπαθόν τε [Refs 8th c.BC+]; δρᾶν καὶ πάσχειν, see at {δρά; πολλὰ μὲν.. πείσεσθαι}, πολλὰ δὲ ποιήσειν [Refs 5th c.BC+]passive of ποιέω compare [Refs 4th c.BC+] to be treated so and so by another, suffer it at his hands, ἃ πάσχοντες ὑφ᾽ ἑτέρων ὀργίζεσθε, ταῦτα τοὺς ἄλλους μὴ ποιεῖτε [Refs 5th…
Read the full entry →πάσχω,pavscw
"3958 pascho {pas'-kho} 包括 (patho {path'-o} 和 pentho {pen'-tho})
patho path'-o, and
pentho pen'-tho, used only in certain tenses for it
apparently a primary verb; to experience a sensation or impression
(usually painful):--feel, passion, suffer, vex.
πάσχω
v.
I am acted upon, suffer
πάσχω radical sense, to receive an impression from without, to suffer, as opp. to doing, ἔρξαν τ᾽ ἔπαθόν τε Od.; δρᾶν καὶ πάσχειν, etc.; ὁμοίως π. τινί to be in the same case with . . , Hdt.
the sense is often limited by some word expressing good or evil:
κακῶς πάσχειν to be ill off, in evil plight, unlucky, Od., etc.; κακῶς π. ὑπό τινος to be ill used, ill treated by . . , Aesch.; often with an adj., κακά, λυγρὰ π. Il., etc.; δεινὰ π. Dem.; also with a Subst., ἄλγεα π. etc., Hom.
εὖ πάσχειν to be well off, in good case, lucky, Theogn., etc.; also, to receive benefits, opp. to εὖ δρᾶν, Aesch., etc.; so, ἀγαθὰ π. Hdt., etc.
without a limiting word, it always refers to evil, being used for κακῶς or κακὰ π., μάλα πολλ᾽ ἔπαθον Od., etc.; μή τι πάθηις lest thou…
Verb-2AAI-2P — Verb · second aorist · active · indicative · second person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-2P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: second Number: Plural
42 occurrences in the New Testament, rendered 18 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 40 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
οὐ γὰρ ὡς πέφυκεν ὁ θεὸς εὖ ποιεῖν, οὕτως καὶ τὸ γινόμενον εὖ πάσχειν, ἐπεὶ τοῦ μὲν αἱ δυνάμεις ὑπερβάλλουσι, τὸ δ’ ἀσθενέστερον ὂν ἢ ὥστε δέξασθαι τὸ μέγεθος αὐτῶν ἀπεῖπεν ἄν, εἰ μὴ διεμετρήσατο σταθμησάμενος εὐαρμόστως ἑκάστῳ τὸ ἐπιβάλλον.
καὶ ὁ μὲν θεὸς ταῦτα προστάξας αὐτοῖς πάσχειν μετοικίζει τὸν Ἄδαμον καὶ τὴν Εὔαν ἐκ τοῦ κήπου εἰς ἕτερον χωρίον.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
οὖν ἐστιν; ἐγὼ πεπεισμένος μου τῇ διανοίᾳ μηθὲν κακῷ ἢ πονηρῷ συνειδώς, δοκῶ μηδὲν παθεῖν· ὃ ἐὰν οὖν ἐφίδω πῶς μου τὰ πραγμάτια χωρεῖ πάλιν σοι δηλώσω, κύριε· οἶδα
r Αὐρηλίῳ Ἀντωνείνῳ ἑκατοντάρχῳ παρὰ Στοτοήτιος Ἀγχώφεως ἀπὸ κώμης Σοκνοπαίου Νήσου. βίαν πάσχων ἑκάστοτε ὑπὸ Ἑκύσεως ἐπικαλουμένου Εὐπορᾶ τινος ἀπὸ τῆς αὐτῆς κώμης ὅστις πολλὰ μὲν καὶ
Αὐρηλίῳ Ἀντωνείνῳ ἑκατοντάρχῳ παρὰ Στοτοήτιος Ἀγχώφεως ἀπὸ κώμης Σοκνοπαίου Νήσου. βίαν πάσχω ἑκάστοτε ὑπὸ Ἐκύσεως ἐπικαλουμένου Εὐπορᾶ τινος ἀπὸ τῆς αὐτῆς κώμης, ὅστις πολλὰ μὲν καὶ
The Greek word εἰκῇ (i.e. *eikē*) is an adverb meaning 'without cause' or 'in vain.' It appears in various New Testament contexts, such as Matthew 5:22 and Romans 13:4, indicating actions done without purpose or effect. The entries suggest a range of meanings from acting rashly to being fruitless, but there is some uncertainty regarding its exact form in ancient texts.
εἰκῆ (1, WH Re εἰκῇ ; ef. Bttm. Ausf. Spr. ii. p. 342; B. 69 (61); [W.$5,4e.; Jelf § 324 Obs. 6; Kuhner $336 Anm. 7; esp. Etym. Magn. 78, 26 sq.; and reff. s. v. I, 17), adv.; in Grk. writ. fr. Aeschyl. down; 1. inconsiderately, without purpose, without just cause : Mt. v. 22 RGTrbr.; Ro. xiii. 4 (i.e. ‘not to hide it in the seabbard, but to draw it’ Fritzsche); Col. ii. 18. 2. in vain; without success or effect: 1 Co. xv. 2; Gal. iii. 4; iv. 11. [From Xenophon, Aeschyl. down.]
εἰκῆ is found in P Lips I. 104*® (B.c. 96-5) ( = Witkowski?, Ρ- 118) εἰκῆ ἐφ᾽ ἁλλαχῆ βαδίζετε. Witkowski notes that the meaning may be either ‘‘audacter” or ‘ frustra”’: cf. P Leid G® (B.c. 181-145) εἰκῆ Kal ὡς ἔτυχεν, where the editor translates “‘temere et forte.” For εἰκαῖος see P Ryl IL. 235" (ii/A.D.) ἀλλὰ οὐ πρώτως σου τὸ εἰκαῖον μανθάνομεν, ““ but it is not the first time that we learn your heedlessness” (Edd.). Since εἰκῆ is an adverbial dat. like ἰδίᾳ, δημοσίᾳ, and the ancient inscriptional evidence shows some confusion, we cannot be certain whether to write εἰκῆ or εἰκῇ: see Moulton Gr. ii. ὃ 66.
εἰκῇ (eikē) — in vain.
εἰκῇ,
without plan or purpose, at random, at a venture, [Refs 6th c.BC+]
II. in vain, [NT+1st c.BC+]
III. slightly, moderately, ἀγγεῖα εἰ. πεπυρωμένα [Refs 2nd c.BC+]
εἰκῇ
eike
probably from 1502 (through the idea of failure); idly, i.e. without
reason (or effect):--without a cause, (in) vain(-ly).
see GREEK for 1502
εἰκῇ
Adv
without purpose, in vain
εἰκῇ eikē 6x
without plan or system; without cause, rashly, Col. 2:18; to no purpose, in vain, Rom. 13:4; 1 Cor. 15:2; Gal. 3:4 (2x); 4:11*
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
van: The adjective of "vanity," and representing the same Hebrew and Greek words as does the latter, with a few additions (chiefly kenos, "empty," and its compounds in the New Testament). And "vain" can always be replaced by its synonym "empty," often with advantage in modern English (Job 15:2; 1Co 15:14, etc.). The exception is the phrase "in vain," and even there the interchange can be made if some (understood) noun such as "ways" be added. So "to take God's name in vain" (Ex 20:7; De 5:11) means simply to take it for an "empty" ("not good") purpose.
7 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
οἱ δὲ τὰς ὥρας τοῦ ἔτους καιροὺς εἶναι λέγοντες οὐ κυρίως καταχρῶνται τοῖς ὀνόμασιν, ἅτε μὴ πάνυ τὰς φύσεις τῶν πραγμάτων ἠκριβωκότες, ἀλλὰ πολλοῦ τοῦ εἰκῇ μετέχοντες.
οὐδὲν γὰρ εἰκῆ τοῖς βασιλεῦσιν ᾠκονομεῖτο, πάντα δὲ μετὰ πολλῆς ἐπιμελείας ἐπράττετο.
τάς τε προσφορὰς καὶ λειτουργίας ἐπιτελεῖσθαι, καὶ οὐκ εἰκῆ ἢ ἀτάκτως ἐκέλευσεν γίνεσθαι, ἀλλ̓ ὡρισμένοις καιροῖς καὶ ὥραις.
μιᾶς ἡμέρας Ἀλεξανδρίας. ἀπέφερε δὲ ἄρτους τοῖς ἐκεῖ στρατιώταις. τοῦτο μὴ νομίσῃς ὅτι τι εἰκῇ εἰς τοῦτο τὸ πρᾶγμα ἐξῆλθεν, ἀλλὰ ἀκμὴν ᾑρήσατο· καλῶς γὰρ ὑπάγει. ἵνα εἰδῇς ἐνέτειλα
ητωριτίων μου ἐπὶ … εχι αὐτὸ σήμερον … εν μὴ ἀμελήσῃς … λκας ουτι εικη ους … τινα κατὰ τῆς ἀρχῆς
τὰς κώμας καταργεῖ ὄχλον συνάγων ἐν λαύραις ὡς πάντας κινδυνεύειν ἀναχωρῆσαι, παρʼ ἑκάστου λαμβάνων εἰκῇ καὶ ἀπαιτῶν μετὰ πληγῶν δραχμὰς διακοσίας ἢ πυροῦ ἀρτάβας τριάκοντα · πάντες δὲ ἤδη
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,
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.
γέ (ge) is an enclitic particle used to add emphasis or qualification, often translated as 'indeed,' 'at least,' or 'even.' It appears more frequently in classical Greek than in the New Testament, where it is used to highlight the significance of certain words or phrases. Notably, it can be combined with other particles to strengthen their meaning, as seen in verses like Luke 11:8 and Romans 8:32. There is some debate among lexicographers regarding its usage, particularly in how it interacts with other particles.
γε, enclitic postpositive particle, rarer in κοινή than in cl., giving special prominence to the word to which it is attached, distinguishing it as the least or the most important (Thayer, s.v.),
indeed, at least, even (but not always translatable into English);
γέ, an enclitic particle, answering exactly to no one word in Lat. or Eng.; used by the bibl. writ. much more rarely than by Grk. writ. How the Greeks use it, is shown by (among others) Hermann ad Vig. p. 822 sqq.: Klotz ad Devar. ii. 1 p. 272 sqq.; Rost in Passow’s Lex. i. p. 538 sqq.; [L. and S.s.v.; 7. S. vans in Journ. of class. and saer. Philol. for 1857, p. 187 sqq.]. It indiγέ abt eates that the meaning of the word to which it belongs has especial prominence, and therefore that that word is to be distinguished from the rest of the sentence and uttered with greater emphasis. This distinction “ can be made in two ways, by mentioning either the least important or the most; thus it happens that yé seems to have contrary significations: at least and even” (Hermann I. c. p. 822). 1. where what is least is indicated; indeed, truly, at least: διά ye τὴν ἀναίδειαν, Lk. xi. 8 (where, since…
Read the full entry →γέ (ge) — indeed.
γε,
Doric dialect and Boeotian dialect γα, enclitic Particle, giving emphasis to the word or words which it follows.
I. with single words, at least, at any rate, but often only to be rendered by italics in writing, or emphasis in pronunciation: τὸ γὰρ.. σιδήρου γε κράτος ἐστίν such is the power of iron, [Refs 8th c.BC+]; εἴ που πτωχῶν γε θεοὶ.. εἰσίν if the poor have any gods to care for them,[Refs]; ὅ γ᾽ ἐνθάδε λεώς at any rate the people here, [Refs 5th c.BC+] not even two, [Refs 8th c.BC+]; οὔκουν φθόγγος γε not the least sound, [Refs 5th c.BC+]
I.2. with Pronouns: with pronoun of 1st pers. [Refs 8th c.BC+]; τουτογί, ταυταγί, etc., [Refs 8th c.BC+]; ὅσον γε χρῄζεις even as much as..,[Refs 5th c.BC+]: rarely with interrogative Pronouns, τίνα γε.. εἶπας ;[Refs 5th c.BC+]…
γέ
ge
a primary particle of emphasis or qualification (often used with other
particles prefixed):--and besides, doubtless, at least, yet.
γε
Disj.prt.
at least, indeed, really
γε ge 24x
an enclitic particle imparting emphasis; indicating that a particular regard is to be had to the term to which it is attached. Its force is to be conveyed, when this is possible, by various expression; at least, indeed, even
28 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 15 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 29 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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word εἰκῇ (i.e. *eikē*) is an adverb meaning 'without cause' or 'in vain.' It appears in various New Testament contexts, such as Matthew 5:22 and Romans 13:4, indicating actions done without purpose or effect. The entries suggest a range of meanings from acting rashly to being fruitless, but there is some uncertainty regarding its exact form in ancient texts.
εἰκῆ (1, WH Re εἰκῇ ; ef. Bttm. Ausf. Spr. ii. p. 342; B. 69 (61); [W.$5,4e.; Jelf § 324 Obs. 6; Kuhner $336 Anm. 7; esp. Etym. Magn. 78, 26 sq.; and reff. s. v. I, 17), adv.; in Grk. writ. fr. Aeschyl. down; 1. inconsiderately, without purpose, without just cause : Mt. v. 22 RGTrbr.; Ro. xiii. 4 (i.e. ‘not to hide it in the seabbard, but to draw it’ Fritzsche); Col. ii. 18. 2. in vain; without success or effect: 1 Co. xv. 2; Gal. iii. 4; iv. 11. [From Xenophon, Aeschyl. down.]
εἰκῆ is found in P Lips I. 104*® (B.c. 96-5) ( = Witkowski?, Ρ- 118) εἰκῆ ἐφ᾽ ἁλλαχῆ βαδίζετε. Witkowski notes that the meaning may be either ‘‘audacter” or ‘ frustra”’: cf. P Leid G® (B.c. 181-145) εἰκῆ Kal ὡς ἔτυχεν, where the editor translates “‘temere et forte.” For εἰκαῖος see P Ryl IL. 235" (ii/A.D.) ἀλλὰ οὐ πρώτως σου τὸ εἰκαῖον μανθάνομεν, ““ but it is not the first time that we learn your heedlessness” (Edd.). Since εἰκῆ is an adverbial dat. like ἰδίᾳ, δημοσίᾳ, and the ancient inscriptional evidence shows some confusion, we cannot be certain whether to write εἰκῆ or εἰκῇ: see Moulton Gr. ii. ὃ 66.
εἰκῇ (eikē) — in vain.
εἰκῇ,
without plan or purpose, at random, at a venture, [Refs 6th c.BC+]
II. in vain, [NT+1st c.BC+]
III. slightly, moderately, ἀγγεῖα εἰ. πεπυρωμένα [Refs 2nd c.BC+]
εἰκῇ
eike
probably from 1502 (through the idea of failure); idly, i.e. without
reason (or effect):--without a cause, (in) vain(-ly).
see GREEK for 1502
εἰκῇ
Adv
without purpose, in vain
εἰκῇ eikē 6x
without plan or system; without cause, rashly, Col. 2:18; to no purpose, in vain, Rom. 13:4; 1 Cor. 15:2; Gal. 3:4 (2x); 4:11*
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
van: The adjective of "vanity," and representing the same Hebrew and Greek words as does the latter, with a few additions (chiefly kenos, "empty," and its compounds in the New Testament). And "vain" can always be replaced by its synonym "empty," often with advantage in modern English (Job 15:2; 1Co 15:14, etc.). The exception is the phrase "in vain," and even there the interchange can be made if some (understood) noun such as "ways" be added. So "to take God's name in vain" (Ex 20:7; De 5:11) means simply to take it for an "empty" ("not good") purpose.
7 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
οἱ δὲ τὰς ὥρας τοῦ ἔτους καιροὺς εἶναι λέγοντες οὐ κυρίως καταχρῶνται τοῖς ὀνόμασιν, ἅτε μὴ πάνυ τὰς φύσεις τῶν πραγμάτων ἠκριβωκότες, ἀλλὰ πολλοῦ τοῦ εἰκῇ μετέχοντες.
οὐδὲν γὰρ εἰκῆ τοῖς βασιλεῦσιν ᾠκονομεῖτο, πάντα δὲ μετὰ πολλῆς ἐπιμελείας ἐπράττετο.
τάς τε προσφορὰς καὶ λειτουργίας ἐπιτελεῖσθαι, καὶ οὐκ εἰκῆ ἢ ἀτάκτως ἐκέλευσεν γίνεσθαι, ἀλλ̓ ὡρισμένοις καιροῖς καὶ ὥραις.
μιᾶς ἡμέρας Ἀλεξανδρίας. ἀπέφερε δὲ ἄρτους τοῖς ἐκεῖ στρατιώταις. τοῦτο μὴ νομίσῃς ὅτι τι εἰκῇ εἰς τοῦτο τὸ πρᾶγμα ἐξῆλθεν, ἀλλὰ ἀκμὴν ᾑρήσατο· καλῶς γὰρ ὑπάγει. ἵνα εἰδῇς ἐνέτειλα
ητωριτίων μου ἐπὶ … εχι αὐτὸ σήμερον … εν μὴ ἀμελήσῃς … λκας ουτι εικη ους … τινα κατὰ τῆς ἀρχῆς
τὰς κώμας καταργεῖ ὄχλον συνάγων ἐν λαύραις ὡς πάντας κινδυνεύειν ἀναχωρῆσαι, παρʼ ἑκάστου λαμβάνων εἰκῇ καὶ ἀπαιτῶν μετὰ πληγῶν δραχμὰς διακοσίας ἢ πυροῦ ἀρτάβας τριάκοντα · πάντες δὲ ἤδη