Galatians 5:26 — Word Study
N1904μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.¶
BSANotmē we may becomeginomai▸ [under any circumstances, be or act as] boastful,kenodoxos△ [vain-glorious, full of self-glory] one anotherallēlōn [each other, in a spirit of rivalry] provoking,prokaleō△▸ [irritating, challenging] one anotherallēlōn envying.phthoneō△▸ [feeling jealous of, having envy towards]
| Greek | English | Parsing |
|---|---|---|
| μὴ | Not | Particle, negative |
| γινώμεθα | we may become | Verb, present, no voice stated |
| κενόδοξοι, | boastful, | Adjective, nominative, plural |
| ἀλλήλους | one another | Reciprocal pronoun, accusative, plural |
| προκαλούμενοι, | provoking, | Verb, present, middle |
| ἀλλήλοις | one another | Reciprocal pronoun, dative, plural |
| φθονοῦντες.¶ | envying. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let us not become conceited, provoking and envying one another. |
| KJV | Let us not be desirous of vain glory, provoking one another, envying one another. |
| ASV | Let us not become vainglorious, provoking one another, envying one another. |
| YLT | let us not become vain-glorious — one another provoking, one another envying! |
| WEB | Let’s not become conceited, provoking one another, and envying one another. |
| BBE | Let us not be full of self-glory, making one another angry, having envy of one another. |
The translations agree on the core message, emphasizing the avoidance of conceit and rivalry.
The sentence has one main clause and a participial phrase that elaborates on the actions to avoid.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectκενόδοξος
verbγίνομαι
The sentence as the grammar sees it Open the tree ›
3 of 7 occur nowhere else in the New Testament — words chosen on purpose.
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 5:26
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Living by the Spiritgenerated
Galatians 5:26 concludes a section where Paul instructs believers on how to live in accordance with the Spirit. He emphasizes the importance of humility and warns against behaviors that lead to division and strife within the community. This verse serves as a reminder to foster unity and mutual support rather than rivalry and jealousy, echoing themes found throughout the New Testament regarding Christian conduct.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 14:10 | But when you are invited, go and sit in the last place, so that your host will come and tell you, ‘Friend, move up to a better place.’ Then you will be honored in front of everyone at the table with you. |
| 2 | 1 Corinthians 3:7 | So neither he who plants nor he who waters is anything, but only God, who makes things grow. |
| 3 | Philippians 2:1–3 | Therefore if you have any encouragement in Christ, if any comfort from His love, if any fellowship with the Spirit, if any affection and compassion, |
| 4 | James 4:16 | As it is, you boast in your proud intentions. All such boasting is evil. |
| 5 | Galatians 5:15 | But if you keep on biting and devouring one another, watch out, or you will be consumed by one another. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — κενόδοξος, kenodoxosgenerated
The word κενόδοξοι (kenodoxoi) is an adjective meaning conceited or boastful, derived from κενός (empty) and δόξα (glory). It describes a person who seeks empty praise and recognition, emphasizing a self-centered attitude that is discouraged in the Christian community.
This term appears only once in the New Testament, specifically in Galatians 5:26, highlighting the importance of humility among believers. Paul contrasts this attitude with the spirit of unity that should characterize their relationships.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse in the Berean Standard Bible reads: 'Let us not become conceited, provoking and envying one another.' The KJV uses 'desirous of vain glory,' while the ASV opts for 'vainglorious,' both conveying a similar meaning.
The translations agree on the core message of avoiding conceit and rivalry. However, the wording varies slightly, with the YLT emphasizing the action of provoking and envying one another more distinctly.
Sentence Structuregenerated
The main verb is γινώμεθα, we may become, which governs the entire clause. It is followed by a predicate describing the state to avoid, κενόδοξοι, and two participial phrases that provide additional actions related to this state.
The structure emphasizes that becoming conceited leads to provoking and envying one another, illustrating how these actions are interconnected within the community.
Septuagint Backgroundgenerated
ἀλλήλους appears in the Septuagint as a reciprocal pronoun, often used to indicate mutual relationships. It corresponds to the Hebrew terms for 'man' and 'woman,' emphasizing community interactions.
The Greek word φθονέω also has roots in the Septuagint, where it conveys similar meanings of envy and jealousy, indicating a consistent theme across both Testaments.
In plain words — the whole versegenerated
Galatians 5:26 reminds believers not to be conceited or boastful, which can lead to provoking and envying one another. Instead, they should strive for humility and unity within the community.
Frequently Asked Questionsgenerated
To be conceited means to have an inflated sense of self-importance, seeking empty glory rather than focusing on the well-being of others.
Provoking one another can manifest as irritating or challenging behaviors that lead to conflicts and strife among members of the community.
The phrase 'one another' emphasizes mutual relationships and responsibilities within the community, highlighting the need for supportive and loving interactions.
This verse connects to living by the Spirit by illustrating that a Spirit-led life is characterized by humility and unity, avoiding behaviors that lead to division.
Reflection Questionsgenerated
- In what ways can I promote unity within my community instead of rivalry?
- How can I guard against becoming conceited in my interactions with others?
- What practical steps can I take to encourage humility among my peers?
- How do I respond when I feel provoked or envious of others?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to address issues of pride and rivalry within the Christian community.
There is, too, another chief spur of impatience, the lust of revenge, dealing with the business either of glory or else of malice.Early Church Fathers on Galatians 5 →
We will not become empty glory-seekers, provoking one another, envying one another. The Greek word κενόδοξοι, translated by the Latin interpreter through a circuit of three words, expresses how many definitions and meanings glory has,Early Church Fathers on Galatians 5 →
Which is the cause of all evils, "provoking one another" to contentions and strife, "envying one another," for from vainglory comes envy and from envy all these countless evils.Early Church Fathers on Galatians 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 5:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet us not be desirous of vain glory,.... Ambitious of being thought wiser, and richer, and more valuable than others; of having the preeminence in the management of all affairs, and of having
Read John Gill on Galatians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet us not be desirous of vain glory, provoking one another, envying one another. 'Let us not BECOME' [ ginometha (G1096)]. While not asserting that the Galatians are "vain-glorious" now, he says they are liable to become so.
Read Robert Jamieson on Galatians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet us not be desirous of vain-glory: ambition or vain-glory is a natural corruption, disposing us to boast and commend ourselves, and to seek the honour and applause of men. Provoking one another; this is an effect of the former, disposing us, out of hope of victory, to challenge others to a contest with us. Or it may be understood of provoking others by injuries and wrongs done them; which is contrary to the duty of love. Envying one another; not repining at the good of others; either desiring their portion, or being troubled that they fare so well. Possibly this verse might more properly have been made the first of the next chapter, (as Luther maketh it), where the apostle goeth on…
Read Matthew Poole on Galatians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments26 Let us not be desirous of vain glory, provoking one another, envying one another. Ver. 26. Let us not be desirous of vain glory] Ingens dulcedo gloriae (saith Aeneas Sylvius) facilius contemnenda dicitur, quam contemnitur. It was this vice that raised so much trouble in Germany between Luther and Carolostadius, and that bred the sacramentary war that is not yet ended. It was a saying of Luther, From a vain glorious doctor, from a contentious pastor, and from unprofitable questions, the good Lord deliver his Church. Provoking one another, envying one another] And so discovering your weakness, as the vainglorious peacock doth his filthy parts behind, while he delighteth to be seen and to…
Read John Trapp on Galatians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Let us not be.—Strictly, Let us not become. When he left the Galatian Church St. Paul was satisfied with their condition, but he fears that they will change. The warning that he addresses to them exactly hits the weak points in the national character—fickleness, vanity, and a quarrelsome disposition.
Read Charles John Ellicott on Galatians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Let us not be desirous of vain glory] κενοδοξοι. Let us not be vain glorious-boasting of our attainments; vaunting ourselves to be superior to others; or seeking honour from those things which do not possess moral good; in birth, riches, eloquence, c., c. Provoking one another] What this may refer to we cannot tell whether to the Judaizing teachers, endeavouring to set themselves up beyond the apostle, and their attempts to lessen him in the people's eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul's influence in the Galatian Churches or whether to some other matter in the internal economy of the Church, we know not. But the exhortation…
Read AdamClarke on Galatians 5 →CambridgeThe Cambridge Bible for Schools and Colleges26. To soften the rebuke, St Paul uses the 1st pers. plur., including himself with those by whom the warning is needed. A walk directed by the Spirit of God will not lead to the display of strife and vain-glory or the indulgence of envy, all which are works of the flesh. Compare Ephesians 4:1-2, ‘I beseech you that ye walk worthy of the vocation wherewith ye were called, with all lowliness and meekness, &c.’Let us not be] Rather, ‘let us not become, or appear.’vain-glory] The true Christian ought to regard all glory as vain and empty save that which cometh from Him who alone is God. John 4:44.provoking … envying …] To provoke or challenge is the act of the stronger party. Where this is…
Read Cambridge on Galatians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleLet us not be desirous of vainglory - The word used here (κενόδοξοι kenodoxoi) means “proud” or “vain” of empty advantages, as of birth, property, eloquence, or learning.
Read Albert Barnes on Galatians 5 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Let us not become conceited, provoking and envying one another.
Let’s not become conceited, provoking one another, and envying one another.
Let us not become conceited, provoking and envying one another.
Let us not become conceited, provoking one another, being jealous of one another.
Tyndale line
Let us not be desirous of vain glory, provoking one another, envying one another.
Let us not become vainglorious, provoking one another, envying one another.
Let us not be vainglorious, provoking one another, envying one another.
Let us not be desirous of vain-glory, provoking one another, envying one another.
Let vs not be desirous of vaine glorie, prouoking one another, enuying one another.
Strictly literal
Let us not become vain-glorious, provoking one another, envying one another.
let us not become vain-glorious — one another provoking, one another envying!
let us not become vainglorious—provoking one another, envying one another!
Let us not become conceited, provoking one another, envying one another.
From the Latin
Let us not be made desirous of vain glory, provoking one another, envying on another.
Simplified
Let's not become boastful, or irritate and envy one another.
Let us not be full of self-glory, making one another angry, having envy of one another.
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.
Non efficiamur inanis gloriæ cupidi, invicem provocantes, invicem invidentes.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܠܐ ܢܗܘܐ ܣܪܝܩܝ ܫܘܒܚܐ ܕܡܩܠܝܢ ܚܕ ܥܠ ܚܕ ܘܚܣܡܝܢ ܚܕ ܒܚܕ
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.
μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.¶
The standard critical text of the New Testament.
μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.¶
The previous edition, still widely cited.
μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.¶
The Society of Biblical Literature edition, freely licensed.
μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.¶
The edition that turned scholarship toward the earliest manuscripts.
μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.¶
An independent critical text built from the oldest witnesses then known.
μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.¶
A recent critical edition following documentary evidence closely.
μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.¶
The reading of the majority of surviving manuscripts.
μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.¶
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 5:26
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.
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-PNS-1P — Verb · present · no voice stated · subjunctive · first person · pluralpresent no voice stated subjunctive — an action in progress.
V-PNS-1P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Subjunctive Person: first Number: Plural
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
The Greek word κενόδοξος (i.e. *kenodoxos*) is formed from κενός (empty) and δόξα (glory). It describes someone who is vain-glorious or conceited, eager for empty glory. This term appears once in the New Testament, specifically in Galatians 5:26, where it conveys the idea of being boastful.
*† κενόδοξος, -ον
(< κενός, δόξα),
vain-glorious: Ga 5:26.†
κενόδοξος, -ov, (κενός. δόξα). glorying without reason, conceited, vain-glorious, eager for empty glory: Gal. ν. 26. (Polyb., Diod.; Antonin. 5,1; [ef. Philo de trib. virt. § 2 fin.]; 600]. writ.)
κενόδοξος. Like the subst., κενόδοξος is an ἅπ. elp. in the NT (Gal 5°°). It is found once in Epictetus with the same meaning ‘*vainglorious,’’ ili. 24. 43 ὃ προσποιούμενος τὰ μηδὲν πρὸς αὐτὸν ἔστω ἀλαζών, ἔστω κενόδοξος. Cf. also Vett. Val. Ρ. 271° αἱροῦνται. . τῆς κενοδόξου κληρονομίας ἀπαλλαγῆναι.
κενόδοξος (kenodoxos) — conceited.
κενόδοξ-ος, ον,
vain-glorious, conceited, [NT+2nd c.BC+]
κενόδοξος
kenodoxos
from 2756 and 1391; vainly glorifying, i.e. self-conceited:--desirous
of vain-glory.
see GREEK for 2756
see GREEK for 1391
κενόδοξας, ον
Adj
vainglorious
κενόδοξος kenodoxos 1x
boastful, Gal. 5:26*
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
1 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.
ἐπειδὴ ὁδηγεῖ τὸ ψεῦσμα εἰς τὴν κλοπήν, μηδὲ φιλάργυρος μηδὲ κενόδοξος: ἐκ γὰρ τούτων ἁπάντων κλοπαὶ γεννῶνται.
The Greek word ἀλλήλων is a reciprocal pronoun meaning 'one another' or 'each other,' derived from ἄλλος. It is used in various contexts to indicate mutual actions or relationships, appearing frequently in the New Testament, including verses like Matthew 25:32 and John 13:22. The lexicons agree on its meaning and usage without significant disagreement.
ἀλλήλων (gen. pl.), dat. -οις, -αις, acc. -ους, -ας, -α (no nom.), recipr. pron.
(< ἄλλος),
of one another, mutually: Mt 25:32, Mk 4:41, Jo 13:22, al.
ἀλλήλων, gen. plur. [no nom. being possible]; dat. τοις; -als, τοῖς ; ACC. -OUS, -as, -a, ONE another ; reciprocally, mutually: Mt. xxiv. 10; Jn. xiii. 35; Acts xxviii. 25; Ro. i. 12; Jas. v. 16; Rey. vi. 4, and often. [Fr. Hom. down. ]
ἀλλήλων (allēlōn) — one another.
ἀλλήλων,
Aeolic dialect and Doric dialect ἀλλάλων, genitive plural, dua. ἀλλήλοιν, Epic dialect ἀλλήλοιϊν[Refs 8th c.BC+] feminine -αιν [Refs 5th c.BC+] codices: dative ἀλλήλοις, αις, οις, dual ἀλλήλοιν: accusative ἀλλήλους, ας, a, dual ἀλλήλω (feminine) [LXX+5th c.BC+]: the dual is rare in Prose: singular, κεράμὡ ἁρμόττοντι πρὸς ἄλληλον[Refs]:—of one another, to one another, one another; hence, mutually, reciprocally, used of all three persons, [Refs 8th c.BC+] among one another, [Refs 5th c.BC+]; πρὸς ἀλλήλους, εἰς ἄλληλα, [Refs]; ἐπί, πρὸς ἀλλήλοις, [Refs 8th c.BC+]; παρ᾽ ἀλλήλους, -α, [Refs 5th c.BC+]; ἡ δι᾽ ἀλλήλων δεῖξις reciprocal proof, [Refs 8th…
Read the full entry →ἀλλήλων
allelon
Genitive plural from 243 reduplicated; one another:--each other,
mutual, one another, (the other), (them-, your-)selves, (selves)
together (sometimes with 3326 or 4314).
see GREEK for 243
see GREEK for 3326
see GREEK for 4314
ἀλλήλων
Recip.pr.
one another
ἀλλήλων allēlōn 100x
one another, each other
ἀλλήλων redupl. from ἄλλος of one another, to one another, one another, Hom., etc.
C-APM — Reciprocal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
C-APM Part of Speech: reCiprocal pronoun Case: Accusative Number: Plural Gender: Masculine
101 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 100 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 20 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.
μετὰ δὲ τὴν τοῦ νοητοῦ φωτὸς ἀνάλαμψιν, ὃ πρὸ ἡλίου γέγονεν, ὑπεχώρει τὸ ἀντίπαλον σκότος, διατειχίζοντος ἀπ’ ἀλλήλων αὐτὰ καὶ διιστάντος θεοῦ τοῦ τὰς ἐναντιότητας εὖ εἰδότος καὶ τὴν ἐκ φύσεως αὐτῶν διαμάχην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
εἰλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι εἰς ἀλλήλους.
Ἡρακλῆς ὡς ἐτῶν εἴκοσι οὐλὴ ἀντικνημίῳ ἀριστερῷ, οἱ τρεῖς Ἡρακλέους νεωτέρου Πέρσαι τῆς ἐπιγονῆς, ἀλλήλων ἔγγυοι εἰς ἔκτισιν, Θέωνι τῶι καὶ Σωκράτῃ Ἥρωνος ὡς ἐτῶν τριάκοντα ἑνὸς ἀσήμωι, ἔχειν
οὐλὴ γόνατι ἀριστερῷ καὶ … Δημητροῦτι Ἀγχορίμφιος Περσίνῃ ὡς ἐτῶν τεσσαράκοντα … τοῖς δυσὶ ἀλλήλων ἐνγύοις μετὰ κυρίου τῆς Δημητροῦτος … … ειδωνος ὡς ἐτῶν εἴκοσι πέντε οὐλὴ χειρὶ
καθήκει· ἐὰν δὲ διαφορὰς αὐτοῖς γενα … διὰ χειρὸς χρῆσιν ἔντοκον ἀργυρίου χ ἀπʼ ἀλλήλων ἀπόδοσις αὐτὴ … ηφεπ … η καὶ δραχμὰς … … … ἀπὸ τοῦ ἐνεστῶτος
προκαλέω is built from the prefix προ- and the verb καλέω, meaning to call forth. It covers a range of meanings including to challenge, provoke, or irritate, often in a competitive context. The New Testament references it in Galatians 5:26, where it conveys a sense of provoking rivalry.
** προ-καλέω, -ῶ,
[in LXX: II Mac 8:11 A*;]
to call forth. Most freq. in mid.,
to challenge; hence, to provoke: Ga 5:26;
to invite (II Mac 8:11).†
προ-καλέω, -@: pres. mid. ptep. προκαλούμενος ; to call forth [cf. πρό, ἃ. a.]; Mid. to call forth to one’s self, esp. to challenge to a combat or contest with one; often so fr. Hom. down; hence to provoke, to irritate: Gal. v. 26 [ («és ὠμότητα x. ὀργήν, Hdian. 7, 1, 11, 4 ed. Bekk.)].
προκαλέω (prokaleō) — to provoke.
προκαλ-έω,
call forth, [Refs 2nd c.AD+]:—passive, [Refs 2nd c.BC+]; to be evoked, [Refs 4th c.BC+]
__B mostly middle, call out to fight, challenge, Αἴας δὲ πρῶτος προκαλέσσατο [Refs 8th c.BC+]; so, later, π. εἰς ἀγῶνα [Refs 5th c.BC+]; ταῦτα π. τοὺς συνόντας thus.., [Refs 5th c.BC+]; challenge to drink, [Refs 5th c.BC+]; π. τινὰ συμπαίζει; συγγυμνάζεσθαι, [Refs 6th c.BC+] of one who challenges another in his own department, [Refs 4th c.BC+]
__B.2 invite or summon, τινὰ ἐς λόγους [Refs 5th c.BC+]; [ἰχθῦς] πρὸς τὴν θήραν π. entice them out, [Refs 4th c.BC+]; πρὸς αὑτόν τινας endeavour to attach them to oneself, [Refs 2nd c.BC+]
προκαλέομαι
prokaleomai
middle voice from 4253 and 2564; to call forth to oneself (challenge),
i.e. (by implication) to irritate:--provoke.
see GREEK for 4253
see GREEK for 2564
προκαλέομαι
v.
I provoke, stimulate
προκαλέω prokaleō 1x
to call out, challenge to fight; to provoke, irritate, with feelings of ungenerous rivalry, Gal. 5:26*
Verb-PMP-NPM — Verb · present · middle · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PMP-NPM Part of Speech: Verb Tense: Present Voice: Middle Mood: Participle Case: Nominative Number: Plural Gender: Masculine
1 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.
ἐμφέρονται δὲ καὶ ἄλλοι νόμοι πάνυ καλῶς τεθέντες, εἰς ἡμερότητα καὶ κοινωνίαν ἀτυφίαν τε καὶ ἰσότητα προκαλούμενοι·
The Greek word ἀλλήλων is a reciprocal pronoun meaning 'one another' or 'each other,' derived from ἄλλος. It is used in various contexts to indicate mutual actions or relationships, appearing frequently in the New Testament, including verses like Matthew 25:32 and John 13:22. The lexicons agree on its meaning and usage without significant disagreement.
ἀλλήλων (gen. pl.), dat. -οις, -αις, acc. -ους, -ας, -α (no nom.), recipr. pron.
(< ἄλλος),
of one another, mutually: Mt 25:32, Mk 4:41, Jo 13:22, al.
ἀλλήλων, gen. plur. [no nom. being possible]; dat. τοις; -als, τοῖς ; ACC. -OUS, -as, -a, ONE another ; reciprocally, mutually: Mt. xxiv. 10; Jn. xiii. 35; Acts xxviii. 25; Ro. i. 12; Jas. v. 16; Rey. vi. 4, and often. [Fr. Hom. down. ]
ἀλλήλων (allēlōn) — one another.
ἀλλήλων,
Aeolic dialect and Doric dialect ἀλλάλων, genitive plural, dua. ἀλλήλοιν, Epic dialect ἀλλήλοιϊν[Refs 8th c.BC+] feminine -αιν [Refs 5th c.BC+] codices: dative ἀλλήλοις, αις, οις, dual ἀλλήλοιν: accusative ἀλλήλους, ας, a, dual ἀλλήλω (feminine) [LXX+5th c.BC+]: the dual is rare in Prose: singular, κεράμὡ ἁρμόττοντι πρὸς ἄλληλον[Refs]:—of one another, to one another, one another; hence, mutually, reciprocally, used of all three persons, [Refs 8th c.BC+] among one another, [Refs 5th c.BC+]; πρὸς ἀλλήλους, εἰς ἄλληλα, [Refs]; ἐπί, πρὸς ἀλλήλοις, [Refs 8th c.BC+]; παρ᾽ ἀλλήλους, -α, [Refs 5th c.BC+]; ἡ δι᾽ ἀλλήλων δεῖξις reciprocal proof, [Refs 8th…
Read the full entry →ἀλλήλων
allelon
Genitive plural from 243 reduplicated; one another:--each other,
mutual, one another, (the other), (them-, your-)selves, (selves)
together (sometimes with 3326 or 4314).
see GREEK for 243
see GREEK for 3326
see GREEK for 4314
ἀλλήλων
Recip.pr.
one another
ἀλλήλων allēlōn 100x
one another, each other
ἀλλήλων redupl. from ἄλλος of one another, to one another, one another, Hom., etc.
C-DPM — Reciprocal pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
C-DPM Part of Speech: reCiprocal pronoun Case: Dative Number: Plural Gender: Masculine
101 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 100 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 20 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.
μετὰ δὲ τὴν τοῦ νοητοῦ φωτὸς ἀνάλαμψιν, ὃ πρὸ ἡλίου γέγονεν, ὑπεχώρει τὸ ἀντίπαλον σκότος, διατειχίζοντος ἀπ’ ἀλλήλων αὐτὰ καὶ διιστάντος θεοῦ τοῦ τὰς ἐναντιότητας εὖ εἰδότος καὶ τὴν ἐκ φύσεως αὐτῶν διαμάχην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
εἰλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι εἰς ἀλλήλους.
Ἡρακλῆς ὡς ἐτῶν εἴκοσι οὐλὴ ἀντικνημίῳ ἀριστερῷ, οἱ τρεῖς Ἡρακλέους νεωτέρου Πέρσαι τῆς ἐπιγονῆς, ἀλλήλων ἔγγυοι εἰς ἔκτισιν, Θέωνι τῶι καὶ Σωκράτῃ Ἥρωνος ὡς ἐτῶν τριάκοντα ἑνὸς ἀσήμωι, ἔχειν
οὐλὴ γόνατι ἀριστερῷ καὶ … Δημητροῦτι Ἀγχορίμφιος Περσίνῃ ὡς ἐτῶν τεσσαράκοντα … τοῖς δυσὶ ἀλλήλων ἐνγύοις μετὰ κυρίου τῆς Δημητροῦτος … … ειδωνος ὡς ἐτῶν εἴκοσι πέντε οὐλὴ χειρὶ
καθήκει· ἐὰν δὲ διαφορὰς αὐτοῖς γενα … διὰ χειρὸς χρῆσιν ἔντοκον ἀργυρίου χ ἀπʼ ἀλλήλων ἀπόδοσις αὐτὴ … ηφεπ … η καὶ δραχμὰς … … … ἀπὸ τοῦ ἐνεστῶτος
The Greek word φθονέω (phthoneō) means to envy or bear ill-will, often used with a dative case to indicate the person envied. It appears in the New Testament in Galatians 5:26. The entries suggest a range of meanings, including feeling malice or refusing to do something out of envy. There is a note in Thayer's entry about textual variations in the New Testament reference.
** φθονέω, -ῶ
(< φθόνος),
[in LXX: To 4:7, 16 AB * ;]
to envy: c. dat. (L, txt., Tr., mg., WH, mg., acc.), as in cl., Ga 5:26.†
φθονέω, -d; (φθόνος) ; fr. Hom. down; to envy: τινί, one, Gal. v. 26 [here Ltxt. Tr mrg. WH mrg. read the aceus.; see B. § 132,15 Rem.; W. $31, 1 b.].
φθονέω. For φθονέω, ‘‘envy,” c. dat. as in Gal 555, cf. P Flor IIT. 373° (iii/A.D.) ἐμοὶ ἐφθόνεσεν (/. ἐφθόνησεν) ὡς συνειδότι τῷ δούλῳ καὶ τὰ μέρη αὐτοῦ λαμβάνων, and P Masp I. 67121τ (Byz.) πονη[ρ]οῦ ϑ[α(]μων[ο]ς φθονήσαντος [τῷ ἡμ]ετέρῳ συνεκεσίῳ (/, συνοικεσίῳ). See also P Grenf I. 5379 (iv/A.D.) (= Chrest. I. p. 158) ἐξ ὧν φθονοῦσιν ὅτι cov χάρω (for χάριν) αὐτὰ προστεθείκαμεν, where the editor translates, ‘‘ they (sc. the daughters) are angry because for your own sake we have told you what has happened.’’
φθονέω (phthoneō) — to envy.
φθον-έω,
aorist ἐφθόνησα, later ἐφθόνεσα [LXX+3rd c.AD+]:—middle, future in passive sense φθονήσομαι [Refs 4th c.BC+]:—passive, fut φθονηθήσομαι [Refs 5th c.BC+]: aorist ἐφθονήθην [Refs 5th c.BC+]: perfect participle ἐφθονημένος [Refs 1st c.AD+]: (φθόνος):—bear ill-will or malice, grudge, be envious or jealous,
I. absolutely, εἴ περ γὰρ φθονέω τε καὶ οὐκ εἰῶ διαπέρσαι, οὐκ ἀνύω φθονέουσα [Refs 8th c.BC+]; κρείττων δόξα τῶν φθονούντων too high for envy, [Refs 4th c.BC+]; εἰ πέφυκε φθονεῖν τὸ θεῖον [Refs 4th c.BC+]infinitive, οὔτε τινὰ φθονέω δόμεναι I do not grudge that any should give thee, [Refs 8th c.BC+]; ἔφη (i.e. ὁ Σωκράτης) φθονεῖν τοῦς ἐπὶ ταῖς φίλων εὐπραξίαις ἀνιωμένους [Refs 5th…
φθονέω
phthoneo
from 5355; to be jealous of:--envy.
see GREEK for 5355
φθονέω
v.
I envy
φθονέω phthoneō 1x
to envy, Gal. 5:26*
φθονέω φθονέω, φθόνος to bear ill-will or malice, bear a grudge, be envious or jealous, Il., Xen., etc.:—c. dat. pers., πτωχὸς πτωχῷ φθονέει Hes.; φθ. τινὶ εὖ πρήσσοντι to envy him for his good fortune, Hdt.; also c. dat. rei, to feel envy at a thing, Isocr.; ἐπί τινι Xen.:—c. dat. pers. et gen. rei, οὔ τοι ἡμιόνων φθονέω I bear thee no grudge for the mules, Od.; μή μοι φθονήσῃς τοῦ μαθήματος Plat.:—c. gen. rei only, to be grudging of a thing, ἀλλοτρίων φθονέειν Od.
to refuse to do a thing from envy or ill-will, to grudge doing, c. inf., id. Od., Eur., etc.; μὴ φθονήσῃς do not refuse, Lat. ne graveris, μὴ φθ. διδάξαι Plat.:—also c. acc. et inf., ἐφθόνησαν [οἱ θεοὶ] ἕνα ἄνδρα βασιλεῦσαι Hdt.;—also c. dat. et inf., τῇ δ᾽ οὐκ ἂν φθονέοιμι ἅψασθαι…
Read the full entry →Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
1 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.