Hebrews 11:17 — Word Study
N1904Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
BSABy faithpistis [trust and confidence in God] has offered upprospherō■ [sacrificed, gave as an offering] AbrahamAbraam <the>ho IsaacIsaak [his only son, the son of promise, a place of sacrifice] Being tested,peirazō▸ [tried, tempted to doubt] evenkai <the>ho [his] only begotten [son]monogenēs [unique, one-of-a-kind, his only begotten] was offering upprospherō▸ [sacrifice, give up] the [one]ho theho promisesepangelia [God's assurances, covenant commitments] having received,anadechomai▸ [welcomed, accepted]
| Greek | English | Parsing |
|---|---|---|
| Πίστει | By faith | Noun, dative, singular |
| προσενήνοχεν | has offered up | Verb, perfect, active |
| Ἀβραὰμ | Abraham | Noun, proper name, indeclinable |
| τὸν | <the> | Article, accusative, singular |
| Ἰσαὰκ | Isaac | Noun, proper name, indeclinable |
| πειραζόμενος, | Being tested, | Verb, present, passive |
| καὶ | even | Conjunction |
| τὸν | <the> | Article, accusative, singular |
| μονογενῆ | [his] only begotten [son] | Adjective, accusative, singular |
| προσέφερεν | was offering up | Verb, imperfect, active |
| ὁ | the [one] | Article, nominative, singular |
| τὰς | the | Article, accusative, plural |
| ἐπαγγελίας | promises | Noun, accusative, plural |
| ἀναδεξάμενος, | having received, | Verb, aorist, middle deponent |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the promises was ready to offer his one and only son, |
| KJV | By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, |
| ASV | By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten son; |
| YLT | By faith Abraham hath offered up Isaac, being tried, and the only begotten he did offer up who did receive the promises, |
| WEB | By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his only born son, |
| BBE | By faith Abraham made an offering of Isaac, when he was tested: and he with whom the agreement had been made gave up as an offering the only son of his body, |
Where they part company is προσενήνοχεν — see How Translations Differ.
The verse consists of two main clauses, each detailing significant actions taken by Abraham, connected by participial and prepositional phrases that provide context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπειράζω
verbπροσφέρω
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 — Hebrews 11:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Faith of Abrahamgenerated
Hebrews 11:17 recounts Abraham's act of faith when he was tested by God. This passage highlights the profound trust Abraham had in God's promises, as he was willing to offer his son Isaac as a sacrifice. The context is part of a broader discussion on faith, illustrating how Abraham's actions exemplified true belief and obedience to God, even in the face of immense personal sacrifice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 22:1–12 | Some time later God tested Abraham and said to him, “Abraham!” “Here I am,” he answered. |
| 2 | James 2:21–24 | Was not our father Abraham justified by what he did when he offered his son Isaac on the altar? |
| 3 | Deuteronomy 8:2 | Remember that these forty years the LORD your God led you all the way in the wilderness, so that He might humble you and test you in order to know what was in your heart, whether or not you would keep His commandments. |
| 4 | 2 Chronicles 32:31 | And so when ambassadors of the rulers of Babylon were sent to him to inquire about the wonder that had happened in the land, God left him alone to test him, that He might know all that was in Hezekiah’s heart. |
| 5 | Job 1:11–12 | But stretch out Your hand and strike all that he has, and he will surely curse You to Your face.” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — Πίστει, pistisgenerated
The word πίστις (pistis) is a feminine noun meaning faith or trust, derived from the verb πείθω (to persuade). It signifies a deep reliance on God, encompassing both belief and fidelity, especially in the context of divine promises.
In this verse, faith is the means by which Abraham responded to God's command. The dative case indicates the manner in which he acted, emphasizing that his willingness to sacrifice Isaac stemmed from his trust in God's faithfulness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'By faith Abraham, when he was tested, offered up Isaac on the altar.' This wording is consistent across several translations, including the KJV and ASV, which also emphasize Abraham's faith and the act of offering Isaac.
However, variations arise in the choice of words. For example, the WEB uses 'being tested' while the KJV opts for 'when he was tried.' Additionally, the BSB states 'his one and only son,' while the ASV refers to him as 'his only begotten son.'
Sentence Structuregenerated
The main clause is governed by the verb προσενήνοχεν, has offered up, with several phrases connected to it. The structure reveals Abraham's actions and the conditions surrounding them, illustrating a clear relationship between faith and obedience.
The sentence includes participial phrases that describe Abraham's state of being tested and the actions he undertook. This complex structure highlights the interplay between faith and the fulfillment of God's promises.
Septuagint Backgroundgenerated
Ἰσαὰκ is the Greek form of Isaac, who is a significant figure in the Old Testament. In the Septuagint, he is often associated with the covenant promises made to Abraham, reflecting the continuity of God's plan through generations.
The word προσφέρω is also present in the Septuagint, where it is used in the context of offerings and sacrifices, linking Abraham's actions in this verse to the sacrificial system established in the Hebrew Scriptures.
In plain words — the whole versegenerated
Hebrews 11:17 tells us that Abraham, by faith, was willing to sacrifice his son Isaac when God tested him. This act shows Abraham's deep trust in God's promises, as he believed that God could raise Isaac from the dead.
Frequently Asked Questionsgenerated
Abraham's testing refers to God's command for him to sacrifice Isaac, which was a profound challenge to his faith and trust in God's promises.
Isaac is called Abraham's only son because he was the child of promise, born to Abraham and Sarah when they were very old, and through whom God's covenant would continue.
Abraham's faith is demonstrated through his willingness to sacrifice Isaac, showing that true faith often involves making difficult choices in obedience to God.
Abraham's example teaches us about the importance of trusting God, even when faced with challenging circumstances, and being willing to act on that faith.
Reflection Questionsgenerated
- In what areas of my life is God asking me to demonstrate faith like Abraham?
- How can I prepare myself to respond to God's tests with trust and obedience?
- What promises of God can I hold onto when facing challenges?
- How does understanding Abraham's faith impact my own relationship with God?
The early church on this verse — how the Fathers read it
Early church writers referenced this passage to discuss faith and obedience, drawing parallels between Abraham's actions and the nature of sacrifice.
And again [the Scripture] says, "God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be.Early Church Fathers on Hebrews 11 →
Isaac is a type of the infant Lord as son, and, in fact, Isaac was the son of Abraham as Christ is of God, victim as was the Lord.Early Church Fathers on Hebrews 11 →
Give me your attention, you who have approached God, who believe yourselves to be faithful. Consider diligently how the faith of the faithful is proved from these words that have been read to us.Early Church Fathers on Hebrews 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 11:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBy faith Abraham, when he was tried, .... Or tempted; that is, by God, Genesis 22:1.
Read John Gill on Hebrews 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBy faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Tried , [ peirazomenos (G3985)] - 'tempted,' as in Genesis 22:1. Put to the proof of his faith.
Read Robert Jamieson on Hebrews 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy faith Abraham, when he was tried, offered up Isaac; by the same excellent faith Abraham alone, and by himself considered, being tried by God, in a rare way, to give proof of the truth of his faith in and love to him above all, was to take his only son, his darling, and to offer him for a whole burnt offering on Mount Moriah, to himself, . Which command of God was not unjust, he having absolute sovereignty and dominion over all persons and their lives, having power to kill, and to make alive, . This son of his he offered up as God commanded; for in his heart he had fully parted with him to God, and proceeded so far in execution, as, if God had not dispensed with it, it had been actually…
Read Matthew Poole on Hebrews 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Ver. 17. Abraham when he was tried] Of ten trials wlfich Abraham passed, this last was the sorest. No son of Abraham can look to escape temptations, when he seeth that bosom in which he desireth to rest so assaulted with difficulties. Offered up his son Isaac] Ready he was so to have done, and therefore it is reputed and reckoned as done indeed, 2 Corinthians 8:12.
Read John Trapp on Hebrews 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The patriarchs displayed their faith in the attitude of their whole life, and in their death. This has been the thought of the preceding verses; the writer now passes to the lessons taught by particular actions and events. Tried.—Genesis 22:1 : “God did tempt Abraham.” The following word is in the Greek “hath offered up Isaac,” and several other examples of a similar peculiarity will present themselves in this chapter. As in former cases (Hebrews 4:9; Hebrews 7:11; Hebrews 10:9) the reference is to the permanent record of Scripture, in which the fact related is ever present. Abraham stands before us there as having offered his son. It will be seen that the offering is spoken of as if…
Read Charles John Ellicott on Hebrews 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Abraham, when he was tried] See the history of this whole transaction explained at large in the notes on Genesis 22:1-9. Offered up his only-begotten] Abraham did, in effect, offer up Isaac; he built an altar, bound his son, laid him upon the altar, had ready the incense, took the knife, and would immediately have slain him had he not been prevented by the same authority by which the sacrifice was enjoined. Isaac is here called his only-begotten, as be was the only son he had by his legitimate wife, who was heir to his property, and heir of the promises of God. The man who proved faithful in such a trial, deserved to have his faith and obedience recorded throughout the world.
Read AdamClarke on Hebrews 11 →CambridgeThe Cambridge Bible for Schools and Colleges17. By faith Abraham … offered up Isaac] Reverting to Abraham, whose faith (1) in leaving his country, (2) in living as a stranger in Canaan, he has already mentioned, he now adduces the third and greatest instance of his faithful obedience in being ready to offer up Isaac. Both tenses, “hath offered up” (perf.) and “was offering up” (imperf.) are characteristic of the author’s views of Scripture as a permanent record of events which may be still regarded as present to us. St James (James 2:21) uses the aorist.he that had received the promises] Four verbs are used with reference to “receiving” the promises, ἀναδέχεσθαι (here), λαβεῖν (Hebrews 9:15), ἐπιτυχεῖν (Hebrews 11:33), κομίσασθαι…
Read Cambridge on Hebrews 11 →Albert Barnes1798–1870Barnes' Notes on the BibleBy faith Abraham - The apostle had stated one strong instance of the faith of Abraham, and he now refers to one still more remarkable - the strongest illustration of faith, undoubtedly, which has ever been evinced in our world.
Read Albert Barnes on Hebrews 11 →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
By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the promises was ready to offer his one and only son,
By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his only born son,
By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the promises was ready to offer his one and only son,
By faith Abraham, when he was tested, offered up Isaac. He had received the promises, yet he was ready to offer up his only son.
Tyndale line
By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten son;
By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten son;
By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only-begotten son ,
By faith Abraham offered vp Isaac, when he was tryed, and he that had receiued the promises, offered his onely begotten sonne.
Strictly literal
By faith Abraham, [when] tried, offered up Isaac, and he who had received to himself the promises offered up his only begotten [son],
By faith Abraham hath offered up Isaac, being tried, and the only begotten he did offer up who did receive the promises,
By faith Abraham has offered up Isaac, being tried, even the [one] having received the promises offered up his only begotten,
It was by faith that Abraham, when he was tested, offered Isaac. It was his only son whom he offered, he who had received the promises.
From the Latin
By faith Abraham, when he was tried, offered Isaac: and he that had received the promises, offered up his only begotten son;
Simplified
Abraham trusted God when he was tested and offered Isaac to God. Abraham, who had accepted God's promises, was still ready to offer to God his only son,
By faith Abraham made an offering of Isaac, when he was tested: and he with whom the agreement had been made gave up as an offering the only son of his body,
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.
Fide obtulit Abraham Isaac, cum tentaretur, et unigenitum offerebat, qui susceperat repromissiones :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܗܝܡܢܘܬܐ ܩܪܒ ܐܒܪܗܡ ܠܐܝܣܚܩ ܒܢܣܝܘܢܗ ܘܠܝܚܝܕܗ ܐܣܩ ܠܡܕܒܚܐ ܠܗܘ ܕܩܒܠ ܗܘܐ ܒܡܘܠܟܢܐ
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.
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
The standard critical text of the New Testament.
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
The previous edition, still widely cited.
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
The Society of Biblical Literature edition, freely licensed.
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
The edition that turned scholarship toward the earliest manuscripts.
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
An independent critical text built from the oldest witnesses then known.
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
A recent critical edition following documentary evidence closely.
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
The reading of the majority of surviving manuscripts.
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
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 Hebrews 11:17
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.
πίστις (pistis) is a feminine noun meaning faith, belief, or trust, derived from the verb πείθω (to persuade). It encompasses a range of meanings, primarily focusing on religious faith in God or Christ, and includes concepts of fidelity and assurance. In the New Testament, it appears in various contexts, often linked to salvation and the Christian faith, as seen in verses like Matthew 8:10 and Romans 1:8.
πίστις, -εως, ἡ
(< πείθω),
[in LXX chiefly for אֱמוּנָה;]
πίστις, -ews, 9, (πείθω [q-v-]), fr. [Hes., Theogn., Pind. ], Aeschyl., Hdt. down; Sept. for 93308, several times for Ax and IDR; faith; i.e. 1. conviction of the truth of anything, belief, (Plat., Polyb., Joseph., Plut.; θαυμάσια καὶ μείζω πίστεως, Diod. 1, 86); in the N. T. of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and conjoined with τὸς: Heb. xi. 1 (where πίστις is called ἐλπιζομένων trdcraces, πραγμάτων ἔλεγχος οὐ βλεπομένων) ; Opp. to εἶδος, 2 Co. vy. 7; joined with ἀγάπη and ἐλπίς, 1 Co. xiii. 13. a. when it relates to God, πίστις is the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ: Heb. xi. 6; xii. 2; xiii. 7; πίστις ἐπὶ θεόν, Heb. vi. 1; ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, by which ye…
Read the full entry →πίστις. In accordance with its common NT usage, πίστις is used of ‘faith,’’ ‘‘ confidence” in a person in such passages as P Strass I. 4138 (c. A.D. 250), when in a legal process a witness is charged—as πρεσβύτης Kal πίστεως ἄξιος εἰπὲ ἃ οἶδας ἐν τῷ πρά[γματ]ι, and P Oxy XIV. τό27} (a.D. 342) διὰ τὴν περὶ ἡμᾶς μετριότητα καὶ πίστις (/. πίστιν), ‘owing to your clemency to us and confidence in us’’ (Edd.). In P Lond 233! (a.D. 345) (ΞΞ 11. p. 273, Chrest. I. p. 68) the editor translates τῇ σῇ πίστ(ε)ν as apparently = ‘‘at your discretion” or ‘“‘on your own credit.” P Tebt II. 418% (iii/A.D.) shows 5. ἀπολάβῃς παρ᾽ ἐμοῦ καλῇ πίστει, “‘receive it back from me in good faith’’ (Edd.): cf. P Oxy 1. 711: 11. (a.p. 303) νομίζουσα τούτους τὴν καλήν μοι πίστειν ἀποσώζειν, ‘thinking that they would preserve my good name” (Edd.). With the conjunction of πίστις and ἀλήθεια in τ Tim 27 cf. P Oxy I.…
Read the full entry →πίστις (pistis) — faith.
πίστις, ἡ,
genitive εως, Ionic dialect ιος [Refs 5th c.BC+]; dative πίστει, Ionic dialect πίστῑ [Refs 5th c.BC+]: (πείθομαι):—trust in others, faith, first in [Refs 8th c.BC+]: generally, persuasion of a thing, confidence, assurance, [Refs 5th c.BC+]; ἡ βεβαιοτάτη π., ἀταραξία καὶ π. βέβαιος, [Refs 4th c.BC+]; σωφροσύνης π. ἔχειν περί τινος to be persuaded of his probity, [Refs 4th c.BC+]
2. in subjective sense, good faith, trustworthiness, honesty, [Refs 6th c.BC+]
2. b of things, credence, credit, τὰν π. σμικρὰν παρ᾽ ἔμοιγ᾽ ἔχει [Refs 5th c.BC+]
2. c καλῇ π., = Latin bona fide, [Refs 2nd c.AD+]; αἱ κατὰ πίστιν γεινόμεναι κληρονομίαι, = Latin hereditates fideicommissariae, [Refs]
πίστις
pistis
from 3982; persuasion, i.e. credence; moral conviction (of religious
truth, or the truthfulness of God or a religious teacher), especially
reliance upon Christ for salvation; abstractly, constancy in such
profession; by extension, the system of religious (Gospel) truth
itself:--assurance, belief, believe, faith, fidelity.
see GREEK for 3982
πίστις, εως, ἡ
n.f.
faith, belief, trust
πίστις pistis 243x
faith, belief, firm persuasion, 2 Cor. 5:7; Heb. 11:1; assurance, firm conviction, Rom. 14:23; ground of belief, guarantee, assurance, Acts 17:31; good faith, honesty, integrity, Mt. 23:23; Gal. 5:22; Tit. 2:10; faithfulness, truthfulness, Rom. 3:3; in NT faith in God and Christ, Mt. 8:10; Acts 3:16, et al. freq.; ἡ πίστις, the…
Read the full entry →πίστις πίστις, ιος, ἡ, πείθομαι trust in others, faith, Lat. fides, fiducia, Hes., Theogn., attic; c. gen. pers. faith or belief in one, Eur.:— generally, persuasion of a thing, confidence, assurance, Pind., attic
good faith, trustworthiness, faithfulness, honesty, Lat. fides, Theogn., Hdt., attic
in a commercial sense, credit, trust, πίστις τοσούτων χρημάτων ἐστί μοι παρά τινι I have credit for so much money with him, Dem.; εἰς πίστιν διδόναι τί τινι id. Dem.
in Theol. faith, belief, as opp. to sight and knowledge, NTest.
that which gives confidence: hence,
an assurance, pledge of good faith, warrant, guarantee, Soph., Eur.; πίστιν καὶ ὅρκια ποιεῖσθαι to make a treaty by exchange of assurances and oaths, Hdt.; οὔτε π. οὔθ᾽ ὅρκος μένει Ar.; πίστιν διδόναι to give assurances, Hdt.; διδόναι καὶ λαμβάνειν to…
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
fath:
1. Etymology
2. Meaning: a Divergency
3. Faith in the Sense of Creed
4. A Leading Passage Explained
5. Remarks
6. Conclusion
In the Old Testament (the King James Version) the word occurs only twice: De 32:20 ('emun); Hab 2:4 ('emunah). In the latter the Revised Version (British and American) places in the margin the alternative rendering, "faithfulness." In the New Testament it is of very frequent occurrence, always representing pistis, with one exception in the King James Version (not the Revised Version (British and American)), Heb 10:23, where it represents elpis, "hope."
1. Etymology:
The history of the English word is rather interesting than important; use and contexts, alike for it and its Hebrew and Greek parallels, are…
Faith
Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.
Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding.…
The assent of the understanding to any truth. Religious faith is assent to the truth of divine revelation and of the events and doctrines contained in it. This may be merely historical, without producing any effect on our lives and conversation; and it is then a dead faith, such as even the devils have. But a living or saving faith not only believes the great doctrines of religion as true, but embraces them with the heart and affections; and is thus the source of sincere obedience to the divine will, exhibited in the life and conversation. Faith in Christ is a grace wrought in the heart by the Holy Spirit, whereby we receive Christ as our Savior, our Prophet, Priest, and King, and love and obey him as such. This living faith in Christ is the means of salvation-not meritoriously, but instrumentally. Without it there can be no forgiveness of sins, and no holiness of life; and they who are…
→ General scriptures concerning 2Sa 22:31; Ps 2:12; 5:11; 7:1; 9:9,10; 18:30; 32:10; 33:18,19; 34:1-8,22; 36:7; 40:4; 64:10; 78:5-7; 84:5,12; 112:5,7,8; 118:8,9; 125:1; 147:11; Pr 3:5; 14:26; 22:19; 28:25; 29:25; 30:5; Isa 10:20; 14:32; 26:3; 30:15; 57:13; Jer 17:7,8; 39:18; Na 1:7; Mt 9:22; 21:21,22; Mr 9:23,24; 11:23,24; Lu 7:50; 8:48-50; 17:5; 18:8; Joh…
242 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 243 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 24 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.
τὸ δὲ μέγεθος τῆς περὶ τὸν ἥλιον δυνάμεως καὶ ἀρχῆς ἐμφανεστάτην πίστιν ἔχει τὴν λεχθεῖσαν ἤδη·
τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Σισόιν τὸν τέκτονα ἀποτεῖσαι καὶ πέμψεις εἰς Χαλῶθιν ἐάν τινα εὕρῃς κατὰ παρόντας ἔχοντα πίστιν πολλήν, πέμψεις δὲ τὰ πρὸς τὴν ρο … … πρὸ ἡμερῶν τριῶν … ες.
ὁμολογῶν Ἑρμᾶς ἀποδοῦναι τὸ προκίμενον ἀργύριον ἀποδότω σὺν καὶ τῶι προκιμένωι ἀργυρίῳ … τῆς πίστεως περὶ αὐτὴν τὴν Ταπεκῦσιν οὔσης. ὑπογραφεὺς τῆς Ταπεκύσιος καὶ τοῦ αὐτῆς κυρίου Ἀμμώνιος Διοσκύρου
δούλην Ἀθηνάριον ταύτην τοιαύτην ἀναπόρριφον πλὴν ἐπαφῆς καὶ ἱερᾶς νόσου τῆι ἰδίᾳ αὐτοῦ Οὐαλερίου πίστει ἧς ἐὰν εὕρῃ τιμῆς τοῖς προσελευσομένοις ἀγορασταῖς, τῆς βεβαιώσεως πάσῃ βεβαιώσει ἐξακολουθούσης τῇ Ἡρακλείᾳ,
προσφέρω is a verb meaning 'to bring to' or 'to offer,' often in the context of presenting gifts or sacrifices to God. It combines the elements of bringing something near and offering it, applicable in various contexts such as offerings in worship (e.g., Matthew 2:11) and dealing with others (Hebrews 12:7). The word appears frequently in the New Testament and is rooted in both classical and biblical Greek.
προσ-φέρω,
[in LXX chiefly for קרב hi.;]
to bring to, lead to: c. acc. et dat. pers., Mt 4:24 8:16 9:2, 32 14:35 17:16, Mk 2:4 (WH, R, txt.; sc. αὐτόν) 10:13, Lk 18:15 23:14; pass., Mt 12:22 (act., WH, txt.) 18:24 (προσήχθη, WH) 19:13; c. acc. rei, Mt 25:20; id. c. dat. pers., Mt 22:19, Lk 23:36; τ. στόματι, Jo 19:29; metaph., c. dat pers., to deal with, He 12:7 (cl.).
Read the full entry →προσ-φέρω; impf. προσέφερον; 1 aor. προσήνεγκα ; 2 aor. προσήνεγκον; pt. προσενήνοχα (Heb. xi. 17); Pass., pres. προσφέρομαι; 1 aor. προσηνέχθην ; [see reff. s. v. φέρω]; fr. [Pind.], Aeschyl., and Hdt. down; Sept. often for 277, also for #37, 0.21, ete., sometimes also for TIT where offering sacrifices is spoken of (as 1 Κα. xviii. 36 Compl.; 2 Chr. xxix. 7; Jer. xiv. 12); 1. to bring lo, lead to: twa τινι, one to a person who can heal him or is ready to show him some other kindness, Mt. iv. 24; viii. 16; ix. 2,32; xiv. 35; xvii. 16; Mk. ii. 4 (se. τινά) x WH Tr mrg.; x. 13; Lk. xviii. 15; pass. in Mt. xii. 22 [where L WH txt. act.]; xviii. 24 R GT; xix. 13; — one to a person who is to judge him: Lk. xxiii. 14; τινὰ ἐπὶ Tas συναγωγὰς καὶ Tas ἀρχάς, Lk. xii. 11 [W. § 52, 3] (where T Tr txt. WH εἰσφέρωσιν). προσφέρω τι, to bring or present a thing, Mt. xxv. 20; τί τινι, to reach or hand…
Read the full entry →προσφέρω, “bring to,” “‘ present,’’ is seen in P Fay 2117 (a.p. 134) τὰ βιβλία προσφέροντες o[t]s ὀφίλουσιν, ““ presenting their accounts to their creditors,” P Giss I. κοὐδ (a.p. 259) προσφέρων τῇ πόλει... δραχμὰς δεκαεπτὰ ὀβολόν, and P Meyer 23% (end iv/A.D.) παρὰ Τιθοῆτι τῷ προσφέροντί σοι ταῦτά pov τὰ γράμματα: cf. P Par 63!% (B.c. 164) (= P Petr IIL. p. 18) καλῶς ποιήσεις τὴν πᾶσαν προσενεγκάμενος ἐκτένειαν, ‘“‘you will do well in using every effort” (Mahaffy), and P Tebt I. 3318 (B.c. 112) (=Se/ections, p- 31) τὴν πᾶσαν προσενέγκαι σπουδήν. The force seen in Heb 127 appears in P Par 4659 (8.6. 152) (= UPZ i. p. 338) where Apollonius appeals to his brother Ptolemaeus to examine personally into his grievance against a third party—vopitw γὰρ μάλιστα τῶν ἄλλων παρακολουθήκοντά σε τῆι ἀληθείαι πικρότερον προσενεχθήσεσθ᾽ αὐτῶι, “‘when you have investigated the truth you will deal with…
Read the full entry →προσφέρω (prospherō) — to bring to.
προσφέρω
(once ποσφέρω, which see), Doric dialect ποτιφέρω Prov. cited in [Refs 1st c.AD+]: future
__A προσοίσω [Refs 5th c.BC+]: Ionic dialect aorist προσένεικα [Refs 5th c.BC+]: Ionic dialect aorist passive προσηνείχθην [Refs]:—bring to or upon, apply to, π. πύργοισι κλιμάκων προσαμβάσεις [Refs 5th c.BC+]; μηχανὰς [τοῖσι τείχεσι] [Refs 5th c.BC+]; π. νόμον, ψήφισμα πρὸς τὴν συγγραφήν bring to bear against.., [Refs 5th c.BC+]; but χέρα τινὶ προσενεγκεῖν lay hands upon.. , [Refs 5th c.BC+]; π. τὰς χεῖρας αὐτοῖς, in hostile sense, [Refs 3rd c.BC+] (but also in a friendly relation, [Refs 5th c.BC+] {προσφεύγω}, and in supplication to the gods, hold out one's hands to, [Refs 2nd c.BC+]; ἀνάγκην or ἀναγκαίην τισὶ π. [Refs 5th c.BC+]; so of surgical or medical treatment, [Refs 5th c.BC+]; πταρμὸν [τῇ λυγγί] [Refs 5th…
προσφέρω
prosphero
from 4314 and 5342 (including its alternate); to bear towards, i.e.
lead to, tender (especially to God), treat:--bring (to, unto), deal
with, do, offer (unto, up), present unto, put to.
see GREEK for 4314
see GREEK for 5342
προσφέρω
v.
I bring to, offer
προσφέρω prospherō 47x
to bear or bring to, Mt. 4:24; 25:20; to bring to or before magistrates, Lk. 12:11; 23:14; to bring near to, apply to, Jn. 19:29; to offer, tender, proffer, as money, Acts 8:18; to offer, present, as gifts, oblations, etc., Mt. 2:11; 5:23; Heb. 5:7; to offer in sacrifice, Mk. 1:44; Lk. 5:14; to offer up any one as a sacrifice to God, Heb. 9:25, 28; 11:17; mid. to bear one’s…
Read the full entry →προσφέρω doric ποτι-φέρω fut. προσοίσω ionic aor. pass. -ενείχθην to bring to or upon, apply to, Lat. applicare, Hdt., Eur., etc.; but, πρ. χεῖρά τινι to lay hands upon one, Pind.; also to offer one's hand, as a friend, Xen.:—without dat. to apply, exhibit, employ, use, βίην Hdt.; πρ. τόλμαν to bring it to bear, Pind.: also, πρ. πόλεμον Hdt.
to add, τί τινι Soph., Eur.; τι πρός τι Hdt.
to present, offer, give, λουτρὰ πατρί Soph.; δῶρα Thuc.; θυσίας NTest.
esp. of meat and drink, to offer, to set before one, Xen.; πρ. τινὶ ἐμπιεῖν καὶ φαγεῖν id. Xen.
to bring forward, quote, cite, Pind.
to bring forward proposals, make an offer, πρ. λόγον or λόγους τινι Hdt., Thuc.: absol., πρ. περὶ ὁμολογίας Hdt., Thuc.
Verb-2RAI-3S-ATT — Verb · perfect · active · indicative · third person · singularperfect active indicative — a past action whose result still stands.
V-2RAI-3S-ATT Part of Speech: Verb Tense: second peRfect Voice: Active Mood: Indicative Person: third Number: Singular ATTic
48 occurrences in the New Testament, rendered 29 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 46 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 109 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τὰς δὲ γοητείας καὶ ἀπάτας αὑτῆς ἡδονὴ τῷ μὲν ἀνδρὶ οὐ τολμᾷ προσφέρειν, τῇ δὲ γυναικὶ καὶ διὰ ταύτης ἐκείνῳ, πάνυ προσφυῶς καὶ εὐθυβόλως·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
τοῦ νῦν καὶ ταῖς προγεγραμμέναις ἑαυτοῦ θυγατράσι Ταμαρῆτι καὶ Θαυβάστι, τῇ μὲν Ταμαρῆτι ἃς προσενήνοχεν αὐτῇ ἔτι πάλαι ὁ αὐτὸς Ψύφις ὃς καὶ Ἁρποχρατίων, διʼ ἧς ἔθετο ἡ Ταμαρῆς
συνγραφὴν γάμου τελειωθεῖσαν διὰ τοῦ αὐτοῦ γραφείου τῷ ἐνάτῳ ἔτει θεοῦ Τραιανοῦ, μεθʼ ἃς προσήνεγκεν αὐτῇ κατὰ τὴν αὐτὴν συμβίωσιν φερνὴν ἀργυρίου δραχμὰς πεντακοσίας , ἁπάσας δραχμὰς χιλίας ἑκατὸν
παρὰ ταῦτα ποιήσῃ. ἐπεὶ δὲ καὶ τοῦτό τινες ἐμέμψαντο ὡς αὐτοὶ μὲν τὰ βιβλία προσφέροντες οἷς ὀφείλουσιν, ἐκείνους δὲ μὴ βουλομένους παρʼ αὐτῶν λαμβάνειν ἵνα τὴν παρολκὴν ἐξωνήσωνται τῷ
The Greek word Ἀβραάμ (i.e., Abraam) is an indeclinable proper noun meaning 'Abraham,' the Hebrew patriarch. It appears in various contexts in the New Testament, notably in Matthew 1:1 and Acts 7:16, where some manuscripts may refer to Jacob instead. The entries consistently identify it as a name of Hebrew origin.
᾿Αβραὰμ ὁ πατὴρ ἡμῶν, Jn. vill. 56; Ro. iv. 1; ᾿Ιάκωβον τὸν τοῦ Ζεβεδαίου καὶ ᾿Ιωάννην τὸν ἀδελφὸν αὐτοῦ, Mt. iv. 21; Μαρία ἡ Μαγδαληνή, Mt. xxvii. 56, ete.; Ἰωάννης ὁ βαπτιστῆς, Mt. iii. 1; Ἡρώδης ὃ τετράρχης, Lk. ix. 7; "Ingots ὁ λεγόμενος Χριστός, Mt. i. 16; Σαῦλος δὲ ὁ καὶ Παῦλος sc. καλούμενος, Acts xiii. 9; Σίμωνος τοῦ λεπροῦ, Mk. xiv. 3; Βαρτίμαιος ὁ τυφλός, Mk. χ. 40 [RG]; Ζαχαρίου τοῦ ἀπολομένου, Lk. xi.51. But there are excep. tions also to this usage: ὁ δὲ Ηρώδης ὁ τετράρχης, Lk. 111, 19; τὸν Σαούλ, υἱὸν Kis, Acts xiii. 21; in the opening of the Epistles: Παῦλος ἀπόστολος, Ro. i. 1; 1 Co. i. 1, ete. B. Proper names of countries and regions have the article far more frequently than those of cities and towns, for the reason that most names of countries, being derived from adjectives, get the force of substantives only by the addition of the article, as ἡ ᾿Αχαΐα (but ef. 2 Co.…
Read the full entry →Ἀβραάμ
Abraam
of Hebrew origin (85); Abraham, the Hebrew patriarch:--Abraham. (In
Acts 7:16 the text should probably read Jacob.)
see HEBREW for 085
Ἀβραάμ, ὁ
Prop.n.
Abraham
Ἀβραάμ Abraam 73x
Abraham, pr. name indecl.
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
a'-bra-ham:
I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory
I. Name.
1. Various Forms:
In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…
Abraham
Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…
73 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 73 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 158 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐχ ὁρᾷς ὅτι ὁ Ἀβραὰμ „ἔτι ἦν ἑστηκὼς ἐνώπιον κυρίου καὶ ἐγγίσας εἶπε Μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς“ (Gen.
τί οὖν ὁ ταύτης ἀνὴρ Ἁβραάμ, προπάτωρ δὲ ἡμέτερος;
Ἰδού, τάδε λέγει κύριος ὁ θεός: Εἰσέλθατε εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ κατακληρονομήσατε αὐτήν, γῆν ῥέουσαν γάλα καὶ μέλι.
λαμπροτάτου ἡγεμόνος Φλαυίου Εὐτολμίου Ἀρσενίου … ᾐτιασάμην … τὸν δεῖνα καὶ Χίωνα Πετεσίριος καὶ Ἀβραὰμ βοηθ Σερήνου καὶ Ἱέρακα Ὥρου ὑπ … … … … … καὶ Εὐλόγιον Ὥρου
Ἰωσὴφ Ἀβραὰμ χαίρειν. ἔσχον παρὰ σοῦ ὄρνεον α ᾠὰ ι η ἰνδικτίωνος.
Ἱλαρὸς Ἀβραὰμ Ἰακῶβ γεωργῷ δεσποίνης χαίρειν. ἔσχον παρὰ σοῦ ὑπὲρ … ἰνδικτίωνος ἐρεοξύλου … … ι
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Ἰσαάκ (i.e. Isaak) is an indeclinable proper noun referring to Isaac, the son of Abraham, with its origin in Hebrew. It appears in various New Testament passages, including Matthew and Romans. The entries consistently identify it as a name without significant variation in meaning.
Ἰσαάκ
Isaak
of Hebrew origin (3327); Isaac (i.e. Jitschak), the son of
Abraham:--Isaac.
see HEBREW for 03327
Ἰσαάκ, ὁ
Prop.n.
Isaac
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
i'-zak:oIT- (CS:HebrewIT+`iruIT-/CS): Eldest son of Caleb (1Ch 4:15); probably to be read Ir, the syllable "-u" being the conjunction "and" belonging to the following word.
I. NAME
1. Root, Forms, Analogues
2. Implication
II. FAMILY AND KINDRED
1. Birth and Place in the Family
2. Relation to the Religious Birthright
3. Significance of Marriage
III. STORY OF LIFE
1. Previous to Marriage
2. Subsequent to Marriage
IV. BIBLICAL REFERENCES
1. In the Old Testament
2. In the New Testament
V. VIEWS OTHER THAN THE HISTORICAL
I. Name.
1. Root, Forms and Analogues:
This name has the double spelling, yitschaq, and yitschaq (Isaak), corresponding to the two forms in which appears the root meaning "to laugh"--a root that runs through nearly all the Semitic languages. In Hebrew both tsachaq and sachaq have their cognate nouns, and signify, in the simple stem, "to…
Isaac
Laughter. (1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).
(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Gen. 21:1-3). He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Gen. 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son…
(laughter), the son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar. (B.C. 1897.) In his infancy he became the object of Ishmael’s jealousy; and in his youth the victim, in intention, of Abraham’s great sacrificial act of faith. When forty years old he married Rebekah his cousin, by whom, when he was sixty, he had two sons, Esau and Jacob. Driven by famine to Gerar, he acquired great wealth by his flocks but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. After the deceit by which Jacob acquired his father’s blessing Isaac sent his son to seek a wife in Padan-aram; and all that we know of him during the last forty-three years of his life in that he saw that GOD, with a large and prosperous family, return to him at Hebron. (Genesis 36:27) before he died there, at…
Laughter, Ge 17:17 18:12 21:6, one of the patriarchal ancestors of the Hebrew nation and of Christ, son of Abraham and Sarah, B. C. 1896-1705. His history is related in Ge 21:1-34 24:1-28:22 35:27-29. He is memorable for the circumstances attending his birth, as a child of prophecy and promise, in the old age of his parents. Even in childhood he was the object of dislike to his brother Ishmael, son of the bondwoman; and in this, a type of all children of the promise, Ga 4:29. Trained in the fear of God to early manhood, he showed a noble trust and obedience in his conduct during that remarkable trail of faith which established Abraham as the "father of the faithful;" and in his meek submission to all the will of God…
20 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Counted over the 104 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.
ὅταν γὰρ ἐκβῇ ὁ νοῦς ἑαυτοῦ καὶ ἑαυτὸν ἀνενέγκῃ θεῷ, ὥσπερ ὁ γέλως Ἰσαάκ, τηνικαῦτα ὁμολογίαν τὴν πρὸς τὸν ὄντα ποιεῖται·
Ἰδού, τάδε λέγει κύριος ὁ θεός: Εἰσέλθατε εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ κατακληρονομήσατε αὐτήν, γῆν ῥέουσαν γάλα καὶ μέλι.
Ἰσαὰκ μετὰ πεποιθήσεως γινώσκων τὸ μέλλον ἡδέως προσήγετο θυσία.
εγη … … νιου … … ιου τάλαντα β Ἰσαὰκ Ἰσίωνος τάλαντα ιβ Χαιρήμων Ἰσίωνος τάλαντα δ Φίρμος Δίου τάλαντα θ δοῦλος Πανκράτιος τάλαντα
ὡς πρόκειται … ς Ἑρμαῶτος κτήτωρ στοιχεῖ μοι ἡ μαρτυρία ὡς πρόκειται. … … Ἰσαὰκ Κολλούθου ἀξιωθεὶς ἔγραψα ὑπὲρ αὐτοῦ γράμματα μὴ εἰδότος … … γινος Ἰωάννου κτήτωρ ἀπὸ
ἡ ἁγία τοῦ Θεοῦ ἐκκλησία ἡ ὑπὸ τὸν τὰ πάντα ὁσιώτατον ἐπίσκοπον Οὐλπιανὸν διὰ Ἰσαὰκ τοῦ θεοφιλεστάτου διακόνου καὶ οἰκονόμου Πκυλίῳ προνοητῇ Θαλλοῦ· παρασχοῦ Παιᾶτι συμμάχῳ ὑπὲρ μισθοῦ αὐτοῦ
πειράζω (peirazō) means to test or attempt, often with the implication of proving something's quality or character. It can refer to both positive trials, such as those permitted by God, and negative temptations, such as attempts to lead someone into sin. The New Testament uses it in contexts like testing faith (1 Cor. 10:13) and the temptations of Jesus (Mt. 4:1). The term is closely related to δοκιμάζω (dokímazō), but they are not synonymous.
THESE words occur not seldom together, as at 2 Cor. xiii. 5; Ps. xciv. 10 (at Heb. iii. 9 the better reading is ἐν δοκιμασίᾳ) ; but notwithstanding that they are both in our English Version rendered ‘ prove’ (Luke xiv. 19; John vi. 6), both ‘try’ (1 Cor. iii. 18; Rev. ii. 2), both ‘examine’ (1 Cor. xi. 28 ; 2 Cor. xiii. 5), they are not perfectly synonymous. In δοκιpatew, which has four other renderings in our Version,— namely, ‘discern’ (Luke xii. 56); ‘like’ (Rom. i. 28); ‘approve’ (Rom. ii. 18); ‘allow’ (Rom. xiv. 22),—lies ever the notion of proving a thing whether it be worthy to be received or not, being, as it is, nearly connected with δέχεσθαι. In classical Greek it is the technical word for putting money to the δοκιμή or proof, by aid of the δοκίμιον or test (Plato, Timeus, 65 c; Plutarch, Def. Orac. 21) ; that which endures this proof being δόκιμος, that which fails ἀδόκιμος…
Read the full entry →πειράζω, poët. and late prose form of πειράω, q.v.,
[in LXX for נסה pi.;]
to make proof of (Hom.).
to try, attempt (Luc., Polyb., al.): c. inf. (v. M, Pr., 205; Bl., § 69, 4), Ac 9:26 16:7 24:6.
In LXX and NT, like Heb. נסה, c. acc. pers., to test, try, prove;
in a good sense: Jo 6:6, II Co 13:5, He 11:17, Re 2:2; esp. of trials and afflictions sent or permitted by God (Ge 22:1, Ex 20:20, Wi 3:5, al.), I Co 10:13, He 2:18 4:15 11:17, 37,
πειράζω (a form found several times in Hom. and Apoll. Rhod. and later prose, for πειράω [which see in Veitch | more com. in the other Grk. writ.) ; impf. ἐπείραζον ; 1 aor. ἐπείρασα; Pass., pres. reypagopar; 1 aor. ἐπειράσθην; pf. ptep. πεπειρασμένος (Heb. iv. 15; see metpaw, 1); 1 qor. mid. 2 pers. sing. ἐπειράσω (Rev. ii. 2 Rec.); Sept. for 7D); ἰ0 try, i. 6. 1. to try whether a thing can be done; to attempt, endeavor: with an inf., Acts ix. 26 LT TrWH; xvi. 7; xxiv. 6. 2. to try, make trial of, test: τινά, for the purpose of ascertaining his quality, or what he thinks, or how he will behave himself ; a. in a good sense: Mt. xxii. 35 [al. refer this to b.]; Jn. vi. 6; [2Co. xiii. 5]; Rev. ii. 2. b. ina bad sense: to test one maliciously, craftily to put to the proof his feelings or judgment, Mt. xvi. 1; xix. 3; xxii. 18,35; Mk. Vii. 11; x. 2; xii. 15; Lk. xi. 16; xx. 28 (where GT WH…
Read the full entry →πειράζω. This poetic and late prose form of πειράω (g.v.), even when used in the general sense of ‘‘try,’’ ‘‘ test,” has always the idea of probation associated with it: see the instances cited by Hort ad Jas 1%, especially Plut. Wora/ia 15, p. 230a where “ἡ Namertes being congratulated on the multitude or his friends asked the spokesman εἰ δοκίμιον ἔχει τίνι τρόπῳ πειράζεται ὁ πολύφιλος ; and when a desire was expressed to know he said ᾿Ατυχίᾳ.᾽ For a more sinister sense cf. Vett. Val. p. 17° καθόλου δὲ κακεντρεχῶν τῇ διανοίᾳ, μάλιστα κατὰ τῶν πειραζόντων ἢ τῶν πονηρὰ δρώντων. The Biblical usage is fully discussed by Hort 7c. See also Kennedy Sowrces, p. 106 f., and the exx. from late Greek in Anz Subsidia, p. 274. MGr πειράζω (Thumb Ae//en. p…
Read the full entry →πειράζω (peirazō) — to test/tempt: tempt.
πειράζω,
(πεῖρα) used by early authors only in present and imperfect, the other tenses being supplied by πειράω, -άομαι: Cretan dialect future πειράξω [Refs]: aorist 1 imperative πείρᾰσον [Refs 1st c.AD+]: aorist passive ἐπειράσθην [LXX+NT]: perfect participle πεπειρασμένος [NT]:—make proof or trial of, with genitive, [Refs 8th c.BC+]
2. with infinitive, attempt to do, [NT+2nd c.BC+]; π. τι attempt a thing, ἄλλος ἄλλην ἐπ᾽ ἐμὲ πειράζει τέχνην [Refs 2nd c.AD+]make trial of, [Refs]: absolutely, make an attempt, [Refs 2nd c.BC+]
3. passive, ἤθη.. ἐν χρόνῳ πειράζεται are tried, proved, [Refs 4th c.BC+]; to be experienced, [Refs 1st c.BC+]
πειράζω
peirazo
from 3984; to test (objectively), i.e. endeavor, scrutinize, entice,
discipline:--assay, examine, go about, prove, tempt(-er), try.
see GREEK for 3984
πειράζω
v.
I try, tempt, test
πειράζω peirazō 38x
to make proof or trial of, put to the proof, whether with good or mischievous intent, Mt. 16:1; 22:35; absol. to attempt, Acts 16:7; 24:6; in NT to tempt, Mt. 4:1; to try, subject to trial, 1 Cor. 10:13
πειράζω πειράζω, to make proof or trial of, τινός Od.:—c. inf. to attempt to do, NTest.:—Pass., πεπειράσθω let trial be made, Ar.
like πειράω c. acc. pers. to try or tempt a person, put him to the test, NTest.: absol., ὁ πειράζων the tempter, id. NTest.:—Pass. to be sorely tempted, to be tempted to sin, id. NTest.
Verb-PPP-NSM — Verb · present · passive · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PPP-NSM Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Masculine
41 occurrences in the New Testament, rendered 24 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 39 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 19 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.
Ζημία γὰρ ἐπὶ τοῖς πλείστοις τῶν παραβαινόντων ὁ θάνατος, ἂν μοιχεύσῃ τις, ἂν βιάσηται κόρην, ἂν ἄρρενι τολμήσῃ πεῖραν προσφέρειν, ἂν ὑπομείνῃ παθεῖν ὁ πειρασθείς.
Δεῖ σε, φησί, θλιβῆναι: οὕτω γάρ, φησί, προσέταξεν ὁ ἔνδοξος ἄγγελος τὰ περὶ σοῦ: θέλει γάρ σε πειρασθῆναι.
γὰρ πεῖρα ἐπάγεταί με προτρέψασθαι ὑμᾶς εἰρηνεύειν καὶ μὴ διδόναι ἀφορμὰς ἑτέροις καθʼ ὑμῶν. πείρασαι οὖν καὶ διʼ ἐμὲ τοῦτο ποιεῖν, χαρισάμενός μοι ὃ μεταξὺ ἐπιγνώσῃ ἀγαθόν. τὰ ἔρια
καὶ ἡ μήτηρ αὐτῆς ἃ ἔχω ἐπʼ ὀνόματος αὐτῆς χρέα καὶ ὑπάρχοντα καὶ ἄλλα ἐπείρασεν ἀποστερέσαι· αἰτουμένης δὲ τῆς Πτολέμας περιλυθῆναι αὐτῆς τὸν γάμον ὑπὲρ τοῦ ἀπενέγκασθαι τὰ ἐμὰ
γεουχούσης ἐν κώμῃ Τεπτῦνι. πρῴην οἱ τῆς κώμης πρεσβύτεροι ἐπῆλθάν μοι καὶ βιαίως χρώμενοι ἐπείρασαν ἀπαιτεῖν σιτικὰ δημόσια ὡς ὀφειλόμενα ὑπὸ ἀγνώστου μοι ἀνθρώπου, καταφρονοῦντές μου ὡς γυναικὸς ἀβοηθήτου
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
μονογενής is derived from μόνος (alone) and γένος (kind), meaning only, only-begotten, or unique. It is used in the New Testament to describe only sons or daughters, particularly in reference to Christ as the unique Son of God (e.g., John 3:16, 18). The lexicons generally agree on its meaning, though some emphasize its uniqueness over the idea of being 'begotten'.
μονογενής, -ές
(< μόνος, γένος),
[in LXX: Jg 11:34, Ps 21 (22):20 24 (25):16 34 (35):17 (יָחִיד), To 3:15 6:10, 14 8:17, Wi 7:22, Ba 4:16*;]
μονογενής, -ἐς, (μόνος and γένος), (Cie. unigena; Vulg. [in Lk. unicus, elsewh.] and in ecel. writ. unigenitus), single of its kind, only, (A.V. only-begotten] ; used of only sons or daughters (viewed in relation to their parents), Hes. theog. 426, 448 ; Hdt. 7,221; Plat. Critias 118 d.; Joseph. antt. 1, 13,1; 2, 7, 4; Hovoyeves τέκνον πατρί, Aeschyl. Ag. 898. Soin the Seriptures: Heb. xi. 17; μονογενῆ εἶναί τινι (to be one’s only son or daughter), Judg. xi. 34; Tob. iii. 15; Lk. vii. 12; viii. 42;. ix. 38; [ef. Westcott on Epp. of Jn. p. 162 sqq.]. Hence the expression ὁ povoy. vids τοῦ θεοῦ and vids τοῦ θεοῦ ὁ povoy., Jn. iii. 16, 18; i. 18 [see below]; 1 Jn. iv. 9; μονογενὴς παρὰ πατρός, Jn. i. 14 [some take this generally, owing to the omission of the art. (cf. Green p. 48 sq.)], used of Christ, denotes the only son of God or one who in the sense in which he himself is the son of…
Read the full entry →μονογενής is literally ‘one of a kind,”’ ‘‘only,” ‘‘ unique” (ezcxs), not ‘‘only-begotten,”” which would be povoyévyntos (z7:22 66
μονογενής (monogenēs) — unique.
μονο-γενής, ές,
Epic dialect and Ionic dialect μουνο-, (γένος) the only member of a kin or kind: hence, generally, only, single, παῖς [NT+8th c.BC+]; of Hecate, [Refs 8th c.BC+]
2. unique, of τὸ ὄν, [Refs 5th c.BC+]
3. μ. αἷμα one and the same blood, uncertain reading in [Refs 5th c.BC+]
4. Grammars, having one form for all genders, [Refs 2nd c.AD+]
5. name of the foot ¯ ¯ ¯ ?~X, [Refs 7th c.AD+]
II. adverb -νῶς, φέρεται μ. ἐν ἑνὶ τόπῳ grows only in one place, [Refs]
II.2. in a unique manner, [Refs 6th c.AD+]
μονογενής
monogenes
from 3441 and 1096; only-born, i.e. sole:--only (begotten, child).
see GREEK for 3441
see GREEK for 1096
μονογενής, ές
Adj
only, only-begotten, unique
μονογενής monogenēs 9x
only-begotten, only-born, Lk. 7:12; 8:42; 9:38; Heb. 11:17; only-begotten in respect of peculiar generation, unique, Jn. 1:14, 18; 3:16, 18; 1 Jn. 4:9*
μονογενής μονο-γενής, epic and ionic μουνο-γενής, ές γίγνομαι only-begotten, single, Hes., Hdt., etc.; μ. αἷμα one and the same blood, Eur.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
9 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 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Ἴσακον δὲ ὁ πατὴρ Ἅβραμος ὑπερηγάπα μονογενῆ ὄντα καὶ ἐπὶ γήρως οὐδῷ κατὰ δωρεὰν αὐτῷ τοῦ θεοῦ γενόμενον.
προσφέρω is a verb meaning 'to bring to' or 'to offer,' often in the context of presenting gifts or sacrifices to God. It combines the elements of bringing something near and offering it, applicable in various contexts such as offerings in worship (e.g., Matthew 2:11) and dealing with others (Hebrews 12:7). The word appears frequently in the New Testament and is rooted in both classical and biblical Greek.
προσ-φέρω,
[in LXX chiefly for קרב hi.;]
to bring to, lead to: c. acc. et dat. pers., Mt 4:24 8:16 9:2, 32 14:35 17:16, Mk 2:4 (WH, R, txt.; sc. αὐτόν) 10:13, Lk 18:15 23:14; pass., Mt 12:22 (act., WH, txt.) 18:24 (προσήχθη, WH) 19:13; c. acc. rei, Mt 25:20; id. c. dat. pers., Mt 22:19, Lk 23:36; τ. στόματι, Jo 19:29; metaph., c. dat pers., to deal with, He 12:7 (cl.).
Read the full entry →προσ-φέρω; impf. προσέφερον; 1 aor. προσήνεγκα ; 2 aor. προσήνεγκον; pt. προσενήνοχα (Heb. xi. 17); Pass., pres. προσφέρομαι; 1 aor. προσηνέχθην ; [see reff. s. v. φέρω]; fr. [Pind.], Aeschyl., and Hdt. down; Sept. often for 277, also for #37, 0.21, ete., sometimes also for TIT where offering sacrifices is spoken of (as 1 Κα. xviii. 36 Compl.; 2 Chr. xxix. 7; Jer. xiv. 12); 1. to bring lo, lead to: twa τινι, one to a person who can heal him or is ready to show him some other kindness, Mt. iv. 24; viii. 16; ix. 2,32; xiv. 35; xvii. 16; Mk. ii. 4 (se. τινά) x WH Tr mrg.; x. 13; Lk. xviii. 15; pass. in Mt. xii. 22 [where L WH txt. act.]; xviii. 24 R GT; xix. 13; — one to a person who is to judge him: Lk. xxiii. 14; τινὰ ἐπὶ Tas συναγωγὰς καὶ Tas ἀρχάς, Lk. xii. 11 [W. § 52, 3] (where T Tr txt. WH εἰσφέρωσιν). προσφέρω τι, to bring or present a thing, Mt. xxv. 20; τί τινι, to reach or hand…
Read the full entry →προσφέρω, “bring to,” “‘ present,’’ is seen in P Fay 2117 (a.p. 134) τὰ βιβλία προσφέροντες o[t]s ὀφίλουσιν, ““ presenting their accounts to their creditors,” P Giss I. κοὐδ (a.p. 259) προσφέρων τῇ πόλει... δραχμὰς δεκαεπτὰ ὀβολόν, and P Meyer 23% (end iv/A.D.) παρὰ Τιθοῆτι τῷ προσφέροντί σοι ταῦτά pov τὰ γράμματα: cf. P Par 63!% (B.c. 164) (= P Petr IIL. p. 18) καλῶς ποιήσεις τὴν πᾶσαν προσενεγκάμενος ἐκτένειαν, ‘“‘you will do well in using every effort” (Mahaffy), and P Tebt I. 3318 (B.c. 112) (=Se/ections, p- 31) τὴν πᾶσαν προσενέγκαι σπουδήν. The force seen in Heb 127 appears in P Par 4659 (8.6. 152) (= UPZ i. p. 338) where Apollonius appeals to his brother Ptolemaeus to examine personally into his grievance against a third party—vopitw γὰρ μάλιστα τῶν ἄλλων παρακολουθήκοντά σε τῆι ἀληθείαι πικρότερον προσενεχθήσεσθ᾽ αὐτῶι, “‘when you have investigated the truth you will deal with…
Read the full entry →προσφέρω (prospherō) — to bring to.
προσφέρω
(once ποσφέρω, which see), Doric dialect ποτιφέρω Prov. cited in [Refs 1st c.AD+]: future
__A προσοίσω [Refs 5th c.BC+]: Ionic dialect aorist προσένεικα [Refs 5th c.BC+]: Ionic dialect aorist passive προσηνείχθην [Refs]:—bring to or upon, apply to, π. πύργοισι κλιμάκων προσαμβάσεις [Refs 5th c.BC+]; μηχανὰς [τοῖσι τείχεσι] [Refs 5th c.BC+]; π. νόμον, ψήφισμα πρὸς τὴν συγγραφήν bring to bear against.., [Refs 5th c.BC+]; but χέρα τινὶ προσενεγκεῖν lay hands upon.. , [Refs 5th c.BC+]; π. τὰς χεῖρας αὐτοῖς, in hostile sense, [Refs 3rd c.BC+] (but also in a friendly relation, [Refs 5th c.BC+] {προσφεύγω}, and in supplication to the gods, hold out one's hands to, [Refs 2nd c.BC+]; ἀνάγκην or ἀναγκαίην τισὶ π. [Refs 5th c.BC+]; so of surgical or medical treatment, [Refs 5th c.BC+]; πταρμὸν [τῇ λυγγί] [Refs 5th…
προσφέρω
prosphero
from 4314 and 5342 (including its alternate); to bear towards, i.e.
lead to, tender (especially to God), treat:--bring (to, unto), deal
with, do, offer (unto, up), present unto, put to.
see GREEK for 4314
see GREEK for 5342
προσφέρω
v.
I bring to, offer
προσφέρω prospherō 47x
to bear or bring to, Mt. 4:24; 25:20; to bring to or before magistrates, Lk. 12:11; 23:14; to bring near to, apply to, Jn. 19:29; to offer, tender, proffer, as money, Acts 8:18; to offer, present, as gifts, oblations, etc., Mt. 2:11; 5:23; Heb. 5:7; to offer in sacrifice, Mk. 1:44; Lk. 5:14; to offer up any one as a sacrifice to God, Heb. 9:25, 28; 11:17; mid. to bear one’s…
Read the full entry →προσφέρω doric ποτι-φέρω fut. προσοίσω ionic aor. pass. -ενείχθην to bring to or upon, apply to, Lat. applicare, Hdt., Eur., etc.; but, πρ. χεῖρά τινι to lay hands upon one, Pind.; also to offer one's hand, as a friend, Xen.:—without dat. to apply, exhibit, employ, use, βίην Hdt.; πρ. τόλμαν to bring it to bear, Pind.: also, πρ. πόλεμον Hdt.
to add, τί τινι Soph., Eur.; τι πρός τι Hdt.
to present, offer, give, λουτρὰ πατρί Soph.; δῶρα Thuc.; θυσίας NTest.
esp. of meat and drink, to offer, to set before one, Xen.; πρ. τινὶ ἐμπιεῖν καὶ φαγεῖν id. Xen.
to bring forward, quote, cite, Pind.
to bring forward proposals, make an offer, πρ. λόγον or λόγους τινι Hdt., Thuc.: absol., πρ. περὶ ὁμολογίας Hdt., Thuc.
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
48 occurrences in the New Testament, rendered 29 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 46 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 109 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τὰς δὲ γοητείας καὶ ἀπάτας αὑτῆς ἡδονὴ τῷ μὲν ἀνδρὶ οὐ τολμᾷ προσφέρειν, τῇ δὲ γυναικὶ καὶ διὰ ταύτης ἐκείνῳ, πάνυ προσφυῶς καὶ εὐθυβόλως·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
τοῦ νῦν καὶ ταῖς προγεγραμμέναις ἑαυτοῦ θυγατράσι Ταμαρῆτι καὶ Θαυβάστι, τῇ μὲν Ταμαρῆτι ἃς προσενήνοχεν αὐτῇ ἔτι πάλαι ὁ αὐτὸς Ψύφις ὃς καὶ Ἁρποχρατίων, διʼ ἧς ἔθετο ἡ Ταμαρῆς
συνγραφὴν γάμου τελειωθεῖσαν διὰ τοῦ αὐτοῦ γραφείου τῷ ἐνάτῳ ἔτει θεοῦ Τραιανοῦ, μεθʼ ἃς προσήνεγκεν αὐτῇ κατὰ τὴν αὐτὴν συμβίωσιν φερνὴν ἀργυρίου δραχμὰς πεντακοσίας , ἁπάσας δραχμὰς χιλίας ἑκατὸν
παρὰ ταῦτα ποιήσῃ. ἐπεὶ δὲ καὶ τοῦτό τινες ἐμέμψαντο ὡς αὐτοὶ μὲν τὰ βιβλία προσφέροντες οἷς ὀφείλουσιν, ἐκείνους δὲ μὴ βουλομένους παρʼ αὐτῶν λαμβάνειν ἵνα τὴν παρολκὴν ἐξωνήσωνται τῷ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
wun.
See NUMBER.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἐπαγγελία (i.e., *epangelia*) means 'promise' and is derived from the verb ἐπαγγέλλω. It encompasses the idea of divine promises, particularly in the context of blessings and salvation, as seen in various New Testament passages like Acts and Romans. The lexicons note its use in both legal and general contexts, but there is some variation in how they emphasize its meanings.
ἐπ-αγγελία, -ας, ἡ
(< ἐπαγγέλλω),
[in LXX: Ps 55(56):8 (סֵפֶר), etc. ;]
a summons (as Attic law-term, Dem., al.).
ἐπ-αγγελία, -as, ἡ, (emayyeAkw); 1. announcement: 1 Jn. i. 5 (Ree., where ἀγγελία was long since restored) ; κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ ᾿Ιησοῦ, to proclaim life in fellowship with Christ, 2 Tim. i. 1 [W. 402 (376); cf. κατά, Π. fin. But others give ἐπαγγ.: here as elsewhere the sense of promise, cf. 2 below]. 2. promise; a. the act of promising, a promise given or to be given: προσδέχεσθαι τὴν ἀπὸ τινος ἐπαγγελίαν (assent; the reference is to a promise to surrender Pau! to the power and sentence of the Jews), Acts xxiii. 91; [add, ἐπαγγεAlas ὁ λόγος οὗτος, Ro. ix. 9]. It is used also of the divine promises of blessing, esp. of the benefits of salvation by Christ, [ef. Bp. Lghtft. on Gal. iii. 14]: Acts vii. 17; Ro. iv. 14, 16; [plur. Ro. ix. 4]; Gal. iii. 17 sq. 21; iv. 23; Heb. xi. 17; 2 Pet. iii. 9 (on which see βραδύνω. 5); Heb. viii. 6; xi. 9; foll. by the inf. Heb. iv. 1…
Read the full entry →ἐπαγγελία. For this word in its original sense of ‘‘ announcement ” we may cite Sy? 6057 (iii/B.c.) καὶ τοῖς ἀποδημοῦσιν ἐπὶ τὰς σπονδοφορίας διατελεῖ per εὐνοίας ἀπογράφων τὴν ἐπαγγελίαν, 2. 260° (not after B.C. 199) οἱ ἠιρημένοι ὑπὸ Maγνήτων περὶ τῆς ἐπαγγελίας τοῦ ἀγῶνος. In Arche! 473" (ii/B.c.) καὶ αὐτὸς ἐπαγγελίαν ποιησάμενος ἐκ τῶν ἰδίων ἔδωκεν εἰς τὴν [κατασκευὴν τῆς] στοᾶς, the word is seen with the meaning of ‘‘ promise,’ which apparently it always has in the NT: cf. further Przene 123° with reference toa magistrate who on taking office had promised a distribution of food—éBeBalwoev δὲ τὴν ἐπαγγελίαν παραστή[σ]ας μὲν τοῖς ἐντεμενίοις θεοῖς τὴν θυσίαν. In PSI IV.…
Read the full entry →ἐπαγγελία (epangelia) — promise.
ἐπαγγ-ελία, ἡ,
command, summons, [Refs 2nd c.BC+]
__b announcement, notice, [Refs 3rd c.BC+]; τοῦ ἀγῶνος [LXX]; variant in [NT]
2. as law-term, ἐ. (i.e. δοκιμασίας) summons to attend a δοκιμασία τῶν ῥητόρων (see. ἐπαγγέλλω [Refs 4th c.BC+]: generally, notification, summons, [Refs 2nd c.AD+]
3. offer, promise, profession, undertaking, [Refs 4th c.BC+]; ἐν ἐν ἐπαγγελίᾳ καταλιπών having left it as a promise, [Refs]; τὴν ἐ. ἐπὶ τέλος ἀγαγεῖν [Refs 3rd c.BC+]; ὤμων ἐπαγγελίᾳ the promise of his shoulders, [Refs 2nd c.AD+]; ἐξ ἐ., ={ἐπαγγειλάμενος}, [Refs]; ἐ. ποιησάμενος ἐκ τῶν ἰδίων [Refs]; ἐβεβαίωσεν τὴν ἐ. [Refs]
ἐπαγγελία
epaggelia
from 1861; an announcement (for information, assent or pledge;
especially a divine assurance of good):--message, promise.
see GREEK for 1861
ἐπαγγελία, ας, ἡ
n.f.
a promise
ἐπαγγελία epangelia 52x
annunciation, 2 Tim. 1:1; a promise, act of promising, Acts 13:23, 32; 23:21; meton. the thing promised, promised favor and blessing, Lk. 24:49; Acts 1:4
ἐπαγγελία ἐπαγγελία, ἡ, a public denunciation of one who, being subject to ἀτιμία, yet takes partin public affairs, Aeschin., Dem.
an offer, promise, profession, id. Dem.
from ἐπαγγέλλω
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
→ To the afflicted
See AFFLICTIONS, COMFORT IN
→ See PSALMS
→ To backsliders
See BACKSLIDERS
→ To children
See CHILDREN
→ To orphans
See ORPHAN
→ To widows
See WIDOW
→ To penitents
See, PENITENT
→ To the righteous
See RIGHTEOUS
→ To seekers
See SEEKERS, and other like subjects
→ See also BLESSINGS, SPIRITUAL
→ See GOD, GOODNESS OF
→ See JESUS, COMPASSION OF
→ See JESUS, LOVE OF
52 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 52 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Ἐπειδὴ τοίνυν ἔγνω τὴν ἐπαγγελίαν λαλοῦσαν τὰ αἰδοῦς καὶ εὐλαβείας μεστὰ κατὰ τὴν αὑτοῦ διάνοιαν ὁ σπουδαῖος, ἔπαθεν ἀμφότερα, καὶ τὴν πρὸς τὸν θεὸν πίστιν καὶ τὴν πρὸς τὸ γενητὸν ἀπιστίαν.
οἱ δὲ παρʼ ἐλπίδας αὐτοῦ κεκομισμένου καὶ τοιούτων ἀγαθῶν ἐπαγγελίας ἀκηκοότες ἠσπάζοντό τε ἀλλήλους καὶ θύσαντες ἀπενόστησαν πρὸς τὴν Σάρραν καὶ διῆγον εὐδαιμόνως ἐφʼ ἅπασιν οἷς ἐθελήσειαν τοῦ θεοῦ συλλαμβάνοντος αὐτοῖς.
ἵνα τοῖς πατράσιν τὴν ἐπαγγελίαν ἀποδῷ, καὶ αὐτὸς ἑαυτῷ τὸν λαὸν τὸν καινὸν ἑτοιμάζων ἐπιδείξῃ ἐπὶ τῆς γῆς ὤν, ὅτι τὴν ἀνάστασιν αὐτὸς ποιήσας κρινεῖ.
τῶι ἐπιστάτηι τοῦ παιδίου δὸς τῶι ἀποδιδόντι σοι τὸ πιττάκιον αὐτὸν ὧν μοι πεποίηκας ἐπαγγελιῶν ἵνα μὴ μέμψεις ἔχωμεν πρὸς ἑαυτούς. ἔρρωσο ἔτους ιζ β Μεσορὴ ι
ἐν τῇ ὁρισθείσῃ προθεσμίᾳ, ἐξεῖναι τῷ Πακύσι ἢ τοῖς παρʼ αὐτοῦ χωρὶς διαστολῆς καὶ ἐπαγγελίας τὴν τῆς ὑποθήκης ἐπικαταβολὴν ποιήσασθαι ταξαμένοις τὰ τέλη ἀκολούθως τοῖς νόμοις τῶν ὑποθηκῶν, καὶ
Ἡλιοδώρου ὁμοίως ἐπυθόμην καὶ ἀπὸ τῶν σῶν γραμμάτων, οἷς πιστεύσας καὶ τῇ τοῦ τεχνίτου ἐπαγγελίᾳ Κρητικὴν ὑπολαμβάνω ἐσχηκέναι, καὶ οὕτως ἐπὶ τοῦ ἔργου φανῆναι εὔχομαι, εἰ καὶ ἀπὸ τῆς
The Greek word ἀναδέχομαι (anadechomai) combines the prefix ἀνα- with the root δέχομαι, meaning to receive or take up. It covers a range of meanings including to undertake responsibilities, receive guests hospitably, and embrace promises. In the New Testament, it appears in contexts related to hospitality (Acts 28:7) and faith in promises (Hebrews 11:17). There is a noted legal usage, indicating the word's flexibility in various contexts.
ἀνα-δέχομαι : 1 aor. ἀνεδεξάμην ; fr. Hom. down; to take up, take upon one’s self, undertake, assume; hence to receive, entertain any one hospitably: Acts xxviii. 7; to entertain in one’s mind: ras ἐπαγγελίας, i. 6. to embrace them with faith, Heb. xi. 17.
ἀναδέχομαι. There is a legal sense of this word which is not uncommon —P Oxy III. 513° (a.p. 184) ἐάν τις ζήτη[σις] περὶ τούτου γένηται πρὸς αὐτὸν. .. [ἐγὼ] αὐτὸς τοῦτο avaδέξομαι, ‘if any action is brought against him in connexion with this, I will take the responsibility upon myself” (Edd.). ava nrew So P Tebt I. 98? (c. B.C. 112) dv ἀδεδέγμεθα (1. avad-), “*for whom we are security,” and the late P Grenf II 99 (a)! (vi/vii A.p.) Aavelr ἀνεδέξατο Θαησίαν ὥστε αὐτὴν ἀπελθῖν els διαίτην καὶ τὰ ἀπὸ διαίτης ποιήσῃ, ‘ David has become surety for Thaesia on condition that she return to her home and busy herself with its duties.” The verb is followed by the infinitive, P Tebt I. 755 (B.c. 112) ἀναδέχομαι πόρον δώσιν τῆς (ἀρτάβης), ‘I undertake to provide for the artaba tax”; P Hib I. 58%ff (B.c. 245-4) ἀναδέδεκται yap ἡμῖν ἀπομετρήσειν σῖτον: cf. OG/S 339” (ii/B.c.) τάς τε πρεσβείας…
Read the full entry →ἀναδέχομαι (anadechomai) — to receive.
ἀναδέχομαι,
future -δέξομαι: aorist ἀνεδεξάμην, Epic dialect aorist ἀνεδέγμην (see. below): perfect passive ἀναδέδεγμαι:— take up, catch, receive, σάκος δ᾽ ἀνεδέξατο πολλά (i.e. δόρατα) [Refs 8th c.BC+]
2. receive, entertain as a guest, [NT]
II. take upon oneself, submit to, ἀνεδέγμεθ᾽ ὀϊζύν [Refs 8th c.BC+]: absolutely, acknowledge one's evidence, of an absent witness, [Refs 4th c.BC+]
II.2. accept, receive, ἀγγελίαν[Refs 5th c.BC+]; λουτρὰ.. μητρὸς ἀνεδέξω πάρα [Refs]; χορηγίας, ἡγεμονίαν, [Refs 1st c.AD+]; accept a statement, [Refs 4th c.AD+]
II.3. admit of, κλίσιν, ἀριθμόν[Refs 2nd c.AD+]
ἀναδέχομαι
anadechomai
from 303 and 1209; to entertain (as a guest):--receive.
see GREEK for 303
see GREEK for 1209
ἀναδέχομαι
v.
I welcome, receive kindly, undertake
ἀναδέχομαι anadechomai 2x
to receive, as opposed to shunning or refusing; to receive with hospitality, Acts 28:7; to embrace a proffer or promise, Heb. 11:17*
ἀναδέχομαι Dep. to take up, catch, receive, Il.
to take upon oneself, submit to, ὀϊζύν Od.; ἀν. τι ἐφ᾽ ἑαυτόν Dem.
to undertake, promise to do, c. fut. inf., Hdt., Xen.:—so, ἀν. τοὺς δανειστάς to undertake to satisfy them, Plut.:— to be surety to one, τινι Thuc.
Verb-ADP-NSM — Verb · aorist · middle deponent · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-ADP-NSM Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: Participle Case: Nominative Number: Singular Gender: Masculine
2 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.
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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὅτι ἀριθμεῖσθαι μέλλει τὰ ἱερεῖα αὐτοῦ. ἀπόστειλον οὖν αὐτὸν πρός με τὴν ταχίστην καὶ ἀναδέχομαί σοι περὶ αὐτοῦ τάς τε τοκάδας καὶ τοὺς φόρους. Ὧρος … τωνος ὁ ἀρχιφυλακίτης
τὸ ἐνεστὸς ια ε … ἕν. ἐγὼ οὖν προγεωργὸς ὢν καὶ προεξυλαμηκὼς τὴν γῆν, ἀναδέχομαι κατὰ τὸ τοῦ νομοῦ ἔθος τὸ προκείμενον ε … ἕν, ἐπὶ τῷ μετὰ τὸ
ἡ πρᾶσις ἐλέγχει … ἐγὼ καὶ ἀνὴρ αὐτῆς ὢν καὶ ἀποσυστατικὸν ἔχων τὸ πρόσωπον ἀναδέχομαι τούτου ἕνεκα παραγραφαῖς ὑποκειμένου τοῦ προσώπου … διὰ τὸ μὴ ἐξεῖναι αὐτὸν χωρὶς ἐπιστάλματος