Hebrews 13:2 — Word Study
N1904τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
BSA<the>ho Of hospitalityphiloxenia [love, kindness, showing love and kindness to strangers, travelers, those in need] notmē [forget, be neglectful] do forget;epilanthanō▸ throughdia [through this, because of this] thisohutos forgar unawareslanthanō▸ [unaware, unknowingly] sometis have entertainedxenizō▸ [hosted, welcomed] angels.angelos [messengers of God, heavenly beings]
| Greek | English | Parsing |
|---|---|---|
| τῆς | <the> | Article, genitive, singular |
| φιλοξενίας | Of hospitality | Noun, genitive, singular |
| μὴ | not | Particle, negative |
| ἐπιλανθάνεσθε· | do forget; | Verb, present, no voice stated |
| διὰ | through | Preposition |
| ταύτης | this | Demonstrative pronoun, genitive, singular |
| γὰρ | for | Conjunction |
| ἔλαθόν | unawares | Verb, second aorist, active |
| τινες | some | Indefinite pronoun, nominative, plural |
| ξενίσαντες | have entertained | Verb, aorist, active |
| ἀγγέλους. | angels. | Noun, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not neglect to show hospitality to strangers, for by so doing some people have entertained angels without knowing it. |
| KJV | Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. |
| ASV | Forget not to show love unto strangers: for thereby some have entertained angels unawares. |
| YLT | of the hospitality be not forgetful, for through this unawares certain did entertain messengers; |
| WEB | Don’t forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it. |
| BBE | Take care to keep open house: because in this way some have had angels as their guests, without being conscious of it. |
Where they part company is φιλοξενίας — see How Translations Differ.
The sentence has a main clause with a reason clause attached, emphasizing the importance of the action described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectτὶς
verbἐπιλανθάνομαι
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 13:2
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 — Exhortations to the Communitygenerated
Hebrews 13:2 encourages believers to show hospitality to strangers, linking this act to the possibility of encountering angels unknowingly. This teaching reflects the broader biblical theme of caring for the marginalized and welcoming those in need, as seen in the Old Testament. The surrounding verses emphasize love, remembrance of those in prison, and honoring marriage, creating a holistic view of Christian conduct.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 19:34 | You must treat the foreigner living among you as native-born and love him as yourself, for you were foreigners in the land of Egypt. I am the LORD your God. |
| 2 | Deuteronomy 10:18–19 | He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing. |
| 3 | 1 Kings 17:10–16 | So Elijah got up and went to Zarephath. When he arrived at the city gate, there was a widow gathering sticks. Elijah called to her and said, “Please bring me a little water in a cup, so that I may drink.” |
| 4 | 2 Kings 4:8 | One day Elisha went to Shunem, and a prominent woman who lived there persuaded him to have a meal. So whenever he would pass by, he would stop there to eat. |
| 5 | Job 31:19–32 | if I have seen one perish for lack of clothing, or a needy man without a cloak, |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — φιλοξενίας, philoxeniagenerated
The term φιλοξενία (philoxenia) means hospitality, derived from the roots for love and stranger. It emphasizes kindness and generosity towards those who are not part of one's immediate community.
This noun appears only twice in the New Testament, both in contexts urging believers to practice hospitality. The grammatical structure indicates it is a genitive singular feminine noun, suggesting a quality or characteristic that should be embodied by the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Do not neglect to show hospitality to strangers,' which is echoed in the KJV and WEB with similar phrasing.
However, the translations differ on the rendering of φιλοξενίας. While the BSB, KJV, and others use 'hospitality,' the ASV emphasizes 'love' and the YLT uses a more literal structure. The term 'unawares' appears in several versions, while others prefer 'unaware' for ἔλαθόν.
Sentence Structuregenerated
The main verb of the verse is ἐπιλανθάνεσθε, do forget, which governs the phrase that follows. The structure includes a prepositional phrase indicating the object of neglect: 'to show hospitality to strangers.'
The sentence is complex, with several clauses: the main clause is a prohibition, followed by a reason clause introduced by γὰρ (for), explaining the significance of the action.
Septuagint Backgroundgenerated
The concept of hospitality is echoed in the Septuagint, particularly in Leviticus 19:34, where the Israelites are commanded to love the stranger, reflecting the same values of kindness and care.
The Greek word φιλοξενία itself does not appear in the LXX, but its meaning aligns with the Hebrew roots that emphasize welcoming the outsider.
In plain words — the whole versegenerated
Hebrews 13:2 reminds us not to forget to show kindness to strangers, as doing so may lead to unexpected encounters with angels. This teaching encourages us to be generous and welcoming, reflecting God's love in our actions.
Frequently Asked Questionsgenerated
Showing hospitality involves being kind and welcoming to those we do not know, offering them support and care, as encouraged in Leviticus 19:34.
The verse suggests that acts of kindness to strangers may lead to divine encounters, as some have unknowingly hosted angels, emphasizing the sacredness of such acts.
Practicing hospitality can be as simple as inviting someone into your home, sharing a meal, or offering help to those in need, reflecting the love of Christ in practical ways.
To entertain someone unawares means to host or welcome them without realizing their true significance, which in this context could refer to angels or divine messengers.
Reflection Questionsgenerated
- In what ways can I be more welcoming to strangers in my community?
- How can I cultivate a spirit of hospitality in my home?
- What are some biblical examples of hospitality that inspire me?
- How might I respond if I were to encounter someone who could be considered an angel unaware?
The early church on this verse — how the Fathers read it
Early church Fathers reflect on the significance of hospitality, interpreting this verse as a call to recognize the divine in our interactions with others.
-" Have you seen," says Scripture, "a brother? you have seen your Lord; " -especially "a stranger," lest perhaps he be "an angel.Early Church Fathers on Hebrews 13 →
Therefore (he says) "some have entertained angels unawares." Seest thou how great was the honor, how great the gain! What is "unawares"? They entertained them without knowing it.Early Church Fathers on Hebrews 13 →
And he did not say, "Be not forgetful" of the entertaining of strangers, but "of hospitality": that is, do not merely entertain strangers, but do it with love for the strangers.Early Church Fathers on Hebrews 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 13:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not forgetful to entertain strangers,.... By whom are meant, not unconverted men, who are strangers to God and Christ, and the covenants of promise; nor saints, who are as pilgrims and strangers
Read John Gill on Hebrews 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not forgetful to entertain strangers: for thereby some have entertained angels unawares. Two manifestations of "brotherly love" - hospitality and care for those in bonds. Be not forgetful.
Read Robert Jamieson on Hebrews 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe next duty suitable to Christ’ s kingdom, is hospitality to Christian strangers. Be not forgetful to entertain strangers; be neither ignorant nor unmindful: by which charge they are bound strongly and always not to have this out of mind, though it may be out of hand; and the negative confirms the positive duty, removing hinderances, and enjoining it strictly, that they have a love and desire to the duty, bearing affection to the person of a Christian brother though a stranger, unknown and brought by Providence to them, 25:35; and to the work of being an host, of entertaining such Christians; xenov signifying an host as well as a stranger or guest. It is a love to be an hospitable person…
Read Matthew Poole on Hebrews 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Ver. 2. Have entertained angels] As Abraham and Lot, who pursued hospitality, as the apostle speaketh, Romans 12:13, and had such guests as they hoped not for. The Galatians received St Paul as an angel; so did Cornelius entertain Peter. Every child of God is an earthly angel; and by entertaining them, angels also (which are their guardians) are entertained. The philosopher told his friends when they came into his little low cottage, εντευθενουκαπεισιΘεοι, the gods are here with me. God and his angels are the place where the saints are.
Read John Trapp on Hebrews 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) To entertain strangers.—Hospitality to Christian brethren at a distance from their homes is especially intended (1 Peter 4:9): this was one manifestation of the “love of the brethren” (Hebrews 13:1). The prominence assigned to this duty in the exhortations of the Epistles of the New Testament was faithfully reflected in the practice of the early Church. Thereby some have entertained angels unawares.—See Genesis 18, 19. The Greek word for “angels”—messengers—of itself would serve to remind these Christians that, though the strangers whom they welcomed were but men, they might be special messengers of God. Clement of Rome, in his Epistle to the Corinthians (A.D. 95), appeals to the same…
Read Charles John Ellicott on Hebrews 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. To entertain strangers] In those early times, when there were scarcely any public inns or houses of entertainment, it was an office of charity and mercy to receive, lodge, and entertain travellers; and this is what the apostle particularly recommends. Entertained angels] Abraham and Lot are the persons particularly referred to. Their history, the angels whom they entertained, not knowing them to be such, and the good they derived from exercising their hospitality on these occasions, are well known; and have been particularly referred to in the notes on Genesis 18:3; Genesis 19:2.
Read AdamClarke on Hebrews 13 →CambridgeThe Cambridge Bible for Schools and Colleges2. to entertain strangers] The hospitality of Christians (what Julian calls ἡπερὶξένουςφιλανθρωπία) was naturally exercised chiefly towards the brethren. The absence of places of public entertainment except in the larger towns, and the constant interchange of letters and messages between Christian communities—a happy practice which also prevailed among the Jewish Synagogues—made “hospitality” a very necessary and blessed practice. St Peter tells Christians to be hospitable to one another ungrudgingly, and unmurmuringly, though it must sometimes have been burdensome (1 Peter 4:9; comp. Romans 12:13; Titus 1:8; 1 Timothy 3:2). We find similar exhortations in the Talmud (Berachoth f. 63. 2…
Read Cambridge on Hebrews 13 →Albert Barnes1798–1870Barnes' Notes on the BibleBe not forgetful to entertain strangers - On the duty of hospitality, see a full explanation in the notes on Romans 12:13. For thereby some have entertained angels unawares - Without knowing that they were angels.
Read Albert Barnes on Hebrews 13 →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
Do not neglect to show hospitality to strangers, for by so doing some people have entertained angels without knowing it.
Don’t forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it.
Do not neglect to show hospitality to strangers, for by so doing some people have entertained angels without knowing it.
Do not neglect hospitality, because through it some have entertained angels without knowing it.
Tyndale line
Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
Forget not to show love unto strangers: for thereby some have entertained angels unawares.
Forget not to shew love unto strangers: for thereby some have entertained angels unawares.
Be not forgetful to entertain strangers: for by this some have entertained angels unawares.
Be not forgetfull to intertaine strangers: for thereby some haue receiued Angels into their houses vnwares.
Strictly literal
Be not forgetful of hospitality; for by it some have unawares entertained angels.
of the hospitality be not forgetful, for through this unawares certain did entertain messengers;
Do not be forgetful of hospitality, for through this some entertained messengers unaware.
Do not forget hospitality for strangers. For through this, some have shown hospitality to angels without knowing it.
From the Latin
And hospitality do not forget; for by this some, being not aware of it, have entertained angels.
Simplified
Don't forget to show love for strangers too, because by doing so some have welcomed angels without knowing it.
Take care to keep open house: because in this way some have had angels as their guests, without being conscious of it.
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.
et hospitalitatem nolite oblivisci : per hanc enim latuerunt quidam, angelis hospitio receptis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܪܚܡܬܐ ܕܐܟܣܢܝܐ ܠܐ ܬܛܥܘܢ ܒܗܕܐ ܓܝܪ ܫܘܘ ܐܢܫܐ ܕܟܕ ܠܐ ܪܓܝܫܝܢ ܢܩܒܠܘܢ ܡܠܐܟܐ
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.
τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
The standard critical text of the New Testament.
τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
The previous edition, still widely cited.
τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
The Society of Biblical Literature edition, freely licensed.
τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
The edition that turned scholarship toward the earliest manuscripts.
τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
An independent critical text built from the oldest witnesses then known.
τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
A recent critical edition following documentary evidence closely.
τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
The reading of the majority of surviving manuscripts.
τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
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 13:2
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The 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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
φιλοξενία (philoxenia) means hospitality or love of strangers, derived from the root for being hospitable. It appears in the New Testament in Romans 12:13 and Hebrews 13:2. The term is consistently defined across lexicons, emphasizing kindness to strangers.
* φιλο-ξενία, -ας, ἡ
(< φιλόξενος),
love of strangers, hospitality: Ro 12:13, He 13:2.†
φιλο-ξενία, -as, 4, (φιλόξενος, q. v-), love to strangers, hospitality: Ro. xii. 13; Heb. xiii. 2. (Plat.,- Polyb., al.)
φιλοξενία πρὸ δίκης καὶ φιλονικείας ἔδοξεν ἡμῖν KTA., an agreement to submit certain matters at dispute to arbitration, P Oxy I. 157! (vi/A.D.) ἐπιδὲ φιλονικία γέγονεν μεταξὺ ΤΠαπνουθίου τοῦ μονάζοντος καὶ τοῦ γραμματεὺς (= -réws)—with reference to a dispute between a monk and a scribe, and from the inserr. as Sy// 929 (=* 685)°° (B.C. 139) διὰ τὸ ὑπερβαλλόνTas αὐτοὺς τὴν πρὸς ἀλλήλους φιλονικίαν ἐνεστάσθαι. This last ex. shows the correct spelling of the word φιλονικία, derived from φίλος and νίκη, ‘‘ victory,” see Blass Gr. p. 8; cf. also AZzgn 1058 (B.C. 138). For the verb φιλονικέω cf. a fragment of Demosth. de Pace preserved in PSI 11. 129™ (iv/A.D.).
φιλοξενία (philoxenia) — hospitality.
φῐλοξεν-ία,
Ionic dialect -ιη, ἡ, hospitality, [NT+5th c.BC+]
φιλοξενία
philoxenia
from 5382; hospitableness:--entertain stranger, hospitality.
see GREEK for 5382
φιλοξενία, ας, ἡ
n.f.
hospitality
φιλοξενία philoxenia 2x
kindness to strangers, hospitality, Rom. 12:13; Heb. 13:2*
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
Hospitality was regarded by most nations of the ancient world as one of the chief virtues. The Jewish laws respecting strangers (Leviticus 19:33,34) and the poor, (Leviticus 23:14) seq. Deuteronomy 15:7 And concerning redemption (Leviticus 25:23) seq., etc. are framed in accordance with the spirit of hospitality. In the law compassion to strangers is constantly enforced by the words "for ye were strangers in the land of Egypt." (Leviticus 19:34) And before the law, Abraham’s entertainment of the angels, (Genesis 18:1) seq., and Lot’s, (
Is regarded by all oriental nations as one of the highest virtues. The following notices by modern travellers serve to illustrate very striking many passages of Scripture. Thus De la Roque says, "We did not arrive at the foot of the mountain till after sunset, and it was almost night when we entered the plain; but as it was full of villages, mostly inhabited by Maronites, we entered into the first we came to, to pass the night there. It was the priest of the place who wished to receive us; he gave us a supper under the trees before his little dwelling. As we were at the table, there came by a stranger, wearing a whit turban, who after have saluted the company, sat himself down to the table without ceremony, ate with us during some time, and then went away, repeating several times the name of God. They told us it was some traveller who no doubt stood in need of refreshment, and who had…
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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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
οὐδὲ γὰρ ἔσεσθαι βαρὺς μισθόν τε τῆς φιλοξενίας τελέσας καὶ δαπάναις ἰδίαις χρησάμενος.
καὶ τὸ μεγαλοπρεπὲς τῆς φιλοξενίας ὑμῶν ἦθος οὐκ ἐκήρυξεν;
καὶ μετὰ εἰρήνης βεβαιοτάτης ἐξ ἁγίου πνεύματος καὶ μετὰ ἱλαρότητος θεῷ μεμελημένος καὶ μετὰ φιλοξενίας μακροθυμίας πεπληρωμένος πνεύματος ἁγίου. σοὶ οὖν γράφω, γνησιώτατε καὶ βεβαιότατε ἄπα Παιηοῦ παρὰ κυρίῳ
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word ἐπιλανθάνομαι (i.e., *epilanthanomai*) means to forget or neglect. It is built from the prefix ἐπι- and the root λανθάνω. The New Testament uses it in various constructions, including with an infinitive (e.g., Mt 16:5) and a genitive (e.g., Heb 6:10). The lexicons do not show significant disagreement.
ἐπι-λανθάνομαι
(alternative mid, form of ἐπιλήθω, to cause to forget)
[in LXX chiefly for שָׁכַח ;]
ἐπι-λανθάνομαι ; pf. pass. ἐπιλέλησμαι ; 2 aor. mid. ἐπελαθόμην ; Sept. often for N2w; lo forget: foll. by the inf., Mt. xvi. 5; Mk. viii. 14; foll. by an indir. quest. Jas. i. 24; in the sense of neglecting, no longer caring for: with the gen., Heb. vi. 10; xiii. 2,16; with the ace. (cf. W. § 30, 10 c.; Matthiae 8 347 Anm. 2, ii. p. 820 sq.), Phil. iii. 13 (14); with a pass. signification (Is. xxiii. 16; Sir. il. 14; xxxii. (xxxv.) 9; Sap. 11. 4, ete. [ef. B. 52 (46)]): ἐπιλελησμένος forgotten, given over to oblivion, i.e. uncared for, ἐνώπιον τοῦ θεοῦ before God i. 6. by God (Sir. xxiii. 14), Lk. xii. 6. [(From Hom. on.)]
ἐπιλανθάνομαι. The construction with the acc. in Phil 318, while not unknown in classical, is amply attested in later Greek, e.g. P Oxy IV. γ4413 (B.c. 1) ( = Selections, p. 33) εἴρηκας δὲ ᾿Αφροδισιᾶτι ὅτι μή pe ἐπιλάθῃς" πῶς δύναμαί σε ἐπιλαθεῖν ; The correct middle also has the acc. in P Lond 964
ἐπιλανθάνω (epilanthanō) — to forget.
Included with: ἐπιλήθ-ω,
cause to forget, ὁ γάρ τ᾽ [ὕπνος] ἐπέλησεν ἁπάντων laps one in forgetfulness of all, [Refs]; ἡδονὴ σφέας ἐπιλήθουσα τῶν πάρος 2nd c.AD: Aretaeus Medicus “χρονίων νούσων θεραπευτικόν” 2.12; ἐπιλήσει σε ἀφροδισίων 2nd-3rd c.AD: Philostratus Sophista “Epistulae” 68:—passive, to be forgotten, in perfect participle ἐπιλελησμένος Vetus Testamentum Graece redditum LXX.Isa.23.16 [NT]: future -λησθήσομαι Vetus Testamentum Graece redditum “Wisdom of Solomon” 2.4.
II. middle, ἐπιλανθάνομαι, or more commonly ἐπιλήθομαι, Aeolic dialect and Doric dialect -λᾱθ- [Refs]future -λήσομαι: aorist 2 -ελᾰθόμην 5th-6th c.BC: Plato Philosophus “Apologia” 17a: late aorist…
ἐπιλανθάνομαι
epilanthanomai
middle voice from 1909 and 2990; to lose out of mind; by implication,
to neglect:--(be) forget(-ful of).
see GREEK for 1909
see GREEK for 2990
ἐπιλανθάνομαι
v.
I forget, neglect
ἐπιλανθάνομαι epilanthanomai 8x
to forget, Mt. 16:5; to be forgetful, neglectful of, to disregard, Phil. 3:13; Heb. 6:10; in NT in a passive sense, forgotten, Lk. 12:6
ἐπιλανθάνομαι to forget, v. sub ἐπιλήθω.
Verb-PNM-2P — Verb · present · no voice stated · imperative · second person · pluralpresent no voice stated imperative — an action in progress.
V-PNM-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: iMperative Person: second Number: Plural
8 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 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
Counted over the 65 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.
„ἐλιπάνθη, ἐπαχύνθη, ἐπλατύνθη, καὶ ἐγκατέλιπε θεὸν τὸν ποιήσαντα αὐτόν, καὶ ἐπελάθετο θεοῦ σωτῆρος αὐτοῦ“ (Deut.
οἷς ἐγὼ πόρον εὑρέσθαι βουλόμενος σωτηρίας, μάλιστα δὲ πυθόμενος ὅτι καίπερ ἐν κακοῖς ὄντες οὐκ ἐπελάθοντο τῆς εἰς τὸ θεῖον εὐσεβείας, διατρέφοιντο δὲ σύκοις καὶ καρύοις, ἀφικόμην εἰς τὴν Ῥώμην πολλὰ κινδυνεύσας κατὰ θάλασσαν.
ἱνατί διέλκομεν καὶ διασπῶμεν τὰ μέλη τοῦ Χριστοῦ καὶ στασιάζομεν πρὸς τὸ σῶμα τὸ ἴδιον, καὶ εἰς τοσαύτην ἀπόνοιαν ἐρχόμεθα, ὥστε ἐπιλαθέσθαι ἡμᾶς, ὅτι μέλη ἐσμὲν ἀλλήλων;
Αἰλιανῷ μέχρι οὗ καὶ τὰ θʼ ἐξαρτίσας ὀψωνίοις ἐμέρισα. δέομαι δέ σου μή μου ἐπιλαθέσθαι ὥς μοι ὡμολόγησας ῥύσασθαι ἐκ τῆς οἰκονομίας· καὶ ἐάν μοι φαίνηται συντάξεις ὑμῖν γραφῆναι
ἵνα σοῦ τὸ πρόσωπον προσκυνήσω. σὺ δ’ ἐμοῦ ἐπιλέλησαι· ἐγὼ δὲ σοῦ οὐ δύναμαι ἐπιλαθέσθαι. εἴρηκέ μοί τις ὅτι μέλλεις ἀγοράσαι τὸ αβρικον· ἀγόρασον αὐτό. ἔπεμψά σοι πεντήκοντα καὶ
ἐνθάδε · οὐ γὰρ ἔστιν κονδούκτωρ. ἀσπάζου Κόμωνα πολλὰ καὶ μετάδος αὐτῷ μή μου ἐπιλαθέσθαι. ἔρρωσο.
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
683 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 667 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 663 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-GSF — Demonstrative pronoun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
D-GSF Part of Speech: Demonstrative pronoun Case: Genitive Number: Singular Gender: Feminine
1,424 occurrences in the New Testament, rendered 49 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,388 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
λανθάνω is built from the root meaning to escape notice or be hidden. It covers the idea of being unnoticed or concealed, often used adverbially to indicate actions done unawares. In the New Testament, it appears in verses like Mark 7:24 and Acts 26:26. Notably, there is a variation in how some lexicons present its grammatical constructions.
λανθάνω (lengthened form of λήθω) ; 2 aor. ἔλαθον, (whence Lat. latere); Sept. several times for D4 3, ete.; [fr. Hom. down]; to be hidden: Mk. vii. 24; Lk. viii. 47; τινά, to be hidden from one, Acts xxvi. 26; 2 Pet. iii. 5 (on which see θέλω, 1 sub fin.), 8; ace. to the wellknown classic usage, joined in a finite form to a ptep. i. q. secretly, unawares, without knowing, (cf. Matthiae § 552 B.; Passow 8. v. ii. p. 18°; [L. and 5. 5. v. A. 2]; W. § 54,4; [B. § 144, 14]): ἔλαθον ξενίσαντες, have unawares entertained, Heb. xiii. 2. [Comp.: ék-, ἐπι(-par).J
λανθάνω. The construction in Ac 2655 may be illustrated by P Oxy I. 34 verso M1. 8 (A.D, 127) οὐκ ἔλαθέ pe, “it did not escape my notice,” 26. III. 530° (ii/A.D.) ἐμὲ δὲ ἐλελήθει διαστέλλ, λαὸς [εἰὖν τι, ““ῬαΓ1 had forgotten to make any order for payment” (Edd.), 2. X. 1253°? (iv/A.D.) ἵνα μηδέν cov λανθάνῃ τὴν λαμπρότητα pyvvopev, ‘‘ we give this information in order that nothing may escape your highness’ (Edd.). The verb is used without an obj. in P Strass I. 73° (iii/A.p.) ἔλαθέν ye κεράμια ὀψαρίων εἰς διάπρασιν, ‘the jars for dainties are lacking for sale.” With the usage in Heb 13 cf. P Gen 1. 171° (iii/A.D.) ὑφωροῦμε (= thopGpar)..... μὴ ἄρ[α ἐἸνθρώσκων [. . . ἔλ]αθεν ὕϊδατ]ι, “1 suspect he may have jumped into the water unnoticed ᾿᾿ : see also P | Hamb I. 27) (B.c. 250) οὐκ ἔτι οὖν παρέλαβέμ. pe, GAN ἔλαθέμ pe κομισάμενος. MGr λαθαίνω…
Read the full entry →λανθάνω (lanthanō) — be hidden.
λανθάνω,
[Refs 5th c.BC+]:—also λήθω (which is the form of the active generally used in compounds, δια-λανθάνω being the sole exception), [Refs 8th c.BC+]; Doric dialect λάθω [ᾱ] [Refs 5th c.BC+]; infinitive
__A λᾱθέμεν [Refs 5th c.BC+]: imperfect ἐλάνθανον [Refs 8th c.BC+]; Epic dialect λῆθον [Refs 8th c.BC+]; Ionic dialect λήθεσκεν [Refs]: future λήσω [Refs 8th c.BC+]; Aeolic dialect infinitive λᾱσην [Refs 7th c.BC+]; Doric dialect λᾱσῶ [Refs 3rd c.BC+]: aorist 1 ἔλησα [Refs 8th c.BC+]: aorist 2 ἔλᾰθον [Refs 8th c.BC+]: perfect λέληθα [Refs 7th c.BC+]; Aeolic dialect participle λελᾱθων [Refs 7th c.BC+]pluperfect ἐλελήθειν, Attic dialect -ήθη, [Refs 5th c.BC+]; Ionic dialect3rd.pers. singular ἐλελήθεε [Refs 5th…
λανθάνω
lanthano
a prolonged form of a primary verb, which is used only as an alternate
in certain tenses; to lie hid (literally or figuratively); often used
adverbially, unwittingly:--be hid, be ignorant of, unawares.
λανθάνω
v.
I am hidden, escape notice
λανθάνω lanthanō 6x
to be unnoticed; to escape the knowledge or observation of a person, Acts 26:26; 2 Pet. 3:5, 8; absol. to be concealed or hidden, escape detection, Mk. 7:24; Lk. 8:47; with a participle of another verb, to be unconscious of an action while being the subject or object of it, Heb. 13:2*
λανθάνω from Root ΛΑΘ in most of the act. tenses, to escape notice, to be unknown, unseen, unnoticed:
c. acc. pers., λ. τινά only, to escape his notice, Lat. latere aliquem, Hom., attic; impers., σὲ λέληθε it has escaped your notice, Plat.
most often with a part. added, in which case we usually translate the part. by a Verb, and express λανθάνω by an Adverb, unawares, without being observed, unseen, unknown; and this, either,
with an acc. pers., ἄλλον τινὰ λήθω μαρνάμενος I am unseen by others while fighting, i. e. I fight unseen by them, Il.; μὴ λάθηι με προσπεσών lest he come on unseen by me, Soph.
without an acc., μὴ διαφθαρεὶς λάθηι lest he perish without himself knowing it, id. Soph.; δουλεύων λέληθας you are a slave without knowing it, Ar.—This construct. is reversed, as in our idiom, ἀπὸ τείχεος ἆλτο λαθών…
Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
6 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 11 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶτα μὴ τὰ μέρη τοῦ κόσμου μηδὲ τὸν κόσμον αὐτὸν δυνάμενός τις ἀποκρύπτεσθαι τὸν θεὸν ἂν ἰσχύσαι λανθάνειν;
Αἱ δὲ παρθένοι πᾶν ἠφανίσθαι τὸ ἀνθρώπινον ὑπολαβοῦσαι τῷ πατρὶ πλησιάζουσι προνοήσασαι λαθεῖν·
Ὦν οὐδὲν λανθάνει ὑμᾶς, ἐὰν τελείως εἰς Ἰησοῦν Χριστὸν ἔχητε τὴν πίστιν καὶ τὴν ἀγάπην, ἥτις ἐστὶν ἀρχὴ ζωῆς καὶ τέλος: ἀρχὴ μὲν πίστις, τέλος δὲ ἀγάπη.
r Εὐδαιμονὶς Ἀπολλωνίωι τῶι υἱῶι χαίρειν. οὐ λανθάνει σε ὅτι δίμηνος σήμερον ἐστάλην τὸν ἄτακτον Δισκᾶν μὴ ἐκδεχόμενόν σου τὴν παρουσίαν. ἀλλʼ
r Ἡρώδης … Ἀπολλωνίωι τῶι κυρίωι χαίρειν. οὐ πάντως λανθάνει σε τὰ ἐπείγοντα ξυλικὰ ἔργα τῶν τε ἱερῶν καὶ τῆς ξενίας, ὧν χάριν μόγις
προσόδων ἀντιποιοῦνται, ἀπογράψασθαι δὲ τοὺς ἱερωμένους τοὺς γεγονότας αὐτοῖς υἱούς, δηλῶ πρὸς τὸ μὴ λαθεῖν Αὐρηλίους Ἀμεννώθην μὲν καὶ Ἀμμώνιον θεαγοὺς εἶναι ἐκ πατρὸς Ὥρου Ἀμεννέως θεαγοῦ, ὃν ἐκληρονόμησαν
τὶς is an enclitic indefinite pronoun meaning 'someone' or 'something.' It can refer to a certain person or object and appears in both singular and plural forms, such as τινός and τινες. The New Testament uses it in various contexts, including Luke 9:49 and Acts 5:25. It is related to the interrogative pronoun τίς, indicating its flexible use in questions and statements.
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τις (tis) — one.
τις,
τι, Indef. pronoun any one, any thing, enclitic through all cases (for exceptions see below):—but τί; τί; Interrog. pronoun who? what?, oxytone in the monosyllable cases, paroxytone in the others:—Dialectal forms: [Refs 5th c.AD+] σις (si se) [Refs 4th c.AD+] σις (with ?? for σ) [Refs 5th c.BC+]; Thess. κις [Refs], neuter κι in διεκί, ποκκί (which see); neuter plural Doric dialect σά, Boeotian dialect τά, Aeolic dialect dative τίω, τίοισι (see. infr. B). (I.-[Refs 5th c.BC+] q[uglide]i-, cf. Latin quis, quid, etc.; for σά, τά, see at {ἄσσα}, σά μά; with τέο (see. infr. B) cf. OSlav. genitive česo)
__A Indef. pronoun τις, τι, genitive Ionic dialect τεο [Refs 8th c.BC+]; more frequently τευ [Refs 8th c.BC+]; Trag. and Attic dialect του [Refs 5th c.BC+]; του is rare after [NT+4th…
τὶς
tis
an enclitic indefinite pronoun; some or any person or object:--a (kind
of), any (man, thing, thing at all), certain (thing), divers, he
(every) man, one (X thing), ought, + partly, some (man, -body, -
thing, -what), (+ that no-)thing, what(-soever), X wherewith,
whom(-soever), whose(-soever).
τις, τι
Indef.pr.
any one, some one
τις tis 534x
enclitic, indefinite pronoun, a certain one, someone, Mt. 12:47; pl. some, certain, several, Lk. 8:2; Acts 9:19; 2 Pet. 3:16; one, a person, Mt. 12:29; Lk. 14:8; Jn. 6:50; combined with the name of an individual, one, Mk. 15:21; as it were in a manner, a kind of, Heb. 10:27; Jas. 1:18; any whatever, Read the full entry →
Indef-NPM — Indefinite pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
X-NPM Part of Speech: indefinite pronoun Case: Nominative Number: Plural Gender: Masculine
542 occurrences in the New Testament, rendered 35 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 530 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 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The Greek word ξενίζω (xenizō) is built from the root ξένος and primarily means to receive or entertain guests. It also conveys the idea of surprising or astonishing someone, particularly in contexts where something is perceived as strange. In the New Testament, it appears in Acts and 1 Peter, where it reflects both hospitality and the feeling of strangeness.
ξενίζω in its ordinary sense of ‘‘entertain” as a guest (Ac 107% al.) may be illustrated from the Coan sacrificial calendar Syll 616 (= 8 1025)*° (iv/iii B.C.) ἱαροποιοὶ δὲ ξενιζόζντω τὰ Ἱερῆ Kal τὸς κάρυκας tlavta]y τὰν νύκτα : cf. the use of the corresponding subst. (as in Prov 1517) in OG/ZS 22093! (mid. iii/B.c.) καλεσάτωσαν δὲ οἱ ἐπιμήνιοι τῆς βουλῆς, καὶ τοὺς πρεσβευτὰς τοὺς παραγενομένους] ἐγ Μαγνησίας ἐπὶ ξενισμὸν εἰς τὸ πρυτανεῖον. The verbin its derived meaning of ‘‘surprise,” ‘‘ astonish,” as in Ac 177°, 1 Pet 4412, is seen in such passages as P Par 64° (ii/B.C.) ἱκανῶς ἐξενίσθην Kal τούτῳ ἀντιμεμφομένῳ ὧν χάριν ἐπ᾽ ἐμοὶ ὑπὸ εὐεργεσιῶν ὑπέδειξα, μὴ ἐπὶ βάθος σε τὸ τοιοῦτον πεποηκέναι, P Strass I. 358 (iv/v A.D.) ξενίζομε μέχρει τῆς σήμερον ἡμέρας πῶς ovk ... , and P Jand 20! (vi/vii a.D.): cf. also M. Anton. viii. 15. Part…
Read the full entry →ξενίζω (xenizō) — to host.
ξεν-ίζω,
Ionic dialect and Epic dialect ξεινίζω, future -ιῶ, later -ίσω[Refs]aorist ἐξείνισσα, ξείνισσα, -ισα (see. below): (ξένος):—receive or entertain as a guest, ξείνους [Refs 8th c.BC+]; ξείνισ᾽ ἐνὶ μεγάροισιν[Refs 5th c.BC+]; ξ. τινὰ πολλοῖς ἀγαθοῖς to present with hospitable gifts, [Refs 5th c.BC+]; ὑμᾶς ἐν πόλει ξενίσωμεν ὧν.. εἴχομεν with or on what we had, [Refs 5th c.BC+] i.e. who fell not in battle, [Refs 5th c.BC+]: —passive, to be entertained as a guest, [NT+5th c.BC+]
II. surprise, astonish by some strange sight, ξενίζουσαν καὶ καταπληκτικὴν πρόσοψιν [Refs 2nd c.BC+]; ξ. τὴν ἀκοήν, of strange words, [Refs 3rd c.AD+]; ξ. [τὴν τῶν πολλῶν συνήθειαν] do violence to the ordinary use of language…
ξενίζω
xenizo
from 3581; to be a host (passively, a guest); by implication, be
(make, appear) strange:--entertain, lodge, (think it) strange.
see GREEK for 3581
ξενίζω
v.
I entertain a stranger, I startle
χενίζω xenizō 10x
to receive as a guest, entertain, Acts 10:23; 28:7; Heb. 13:2; pass. to be entertained as a guest, to lodge or reside with, Acts 10:6, 18, 32; 21:16; to strike with a feeling of strangeness, to surprise; pass. or mid. to be struck with surprise, be staggered, be amazed, 1 Pet. 4:4, 12; intrans. to be strange; χενίζοντα, strange matters, novelties, Acts 17:20*
ξενίζω ξενίζω, ξένος to receive or entertain strangers, to receive as a guest, Lat. hospitio excipere, Hom., Hdt., etc.; ξ. τινὰ πολλοῖς ἀγαθοῖς to present with hospitable gifts, Xen.:—metaph., ὃν Ἄρης οὐκ ἐξένισεν, i. e. who fell not in battle, Soph.:—Pass. to be entertained as a guest, Hdt., attic
to astonish by some strange sight, Polyb.:—Pass. to be astonished, id. Polyb.
intr. to be a stranger, speak with a foreign accent, Luc.: to be strange or unusual, id. Luc.
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
10 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 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
The Greek word ἄγγελος (transliterated as aggelos) means 'messenger' and is often used to refer to a divine messenger or angel. It is derived from the verb ἀγγέλλω (to announce). In the New Testament, it encompasses both heavenly beings sent by God and human messengers, with interpretations varying regarding its use in specific contexts, such as in Revelation where it may refer to church leaders or guardian angels.
ἄγγελος, -ου, ὁ,
[in LXX chiefly for מַלְאָךְ;]
a messenger, one sent: Mt 11:10, Ja 22:25.
As in LXX, in the special sense of angel, a spiritual, heavenly being, attendant upon God and employed as his messenger to men, to make known his purposes, as Lk 1:11, or to execute them, as Mt 4:6. The ἄ. in Re 1:20 2:1, al., is variously understood as
a messenger or delegate,
a bishop or ruler,
a guardian angel,
the prevailing spirit of each church, i.e. the Church itself. (Cf. Swete, Ap)., in l.; DB, iv, 991; Thayer, s.v.; Cremer, 18; MM, VGT, s.v.)
ἄγγελος, -ου, ὁ, 1. a messenger, envoy, one who is sent: Mt. xi. 10; Lk. vil. 24, 27; ix. 52; Mk. i. 2; Jas. li. 25. [Fr. Hom. down. ] 2. In the Scriptures, both of the Old Test. and of the New, one of that host of heavenly spirits that, according alike to Jewish and Christian opinion, wait upon the monarch of the universe, and are sent by him to earth, now to execute his purposes (Mt. iv. 6, 11; xxviii. 2; Mk.i. 13; Lk. xvi. 22; xxii. 43 [L br. WH reject the pass.]; Acts vii. 35; xii. 23; Gal. iii. 19, ef. Heb. i. 14), now to make them known to men (LK. i. 11, 26, ii. 9 sqq.; Acts x. 3; xxvii. 23; Mt. i. 20; ii. 13; xxviii. 5; Jn. xx. 12 sq.); hence the frequent expressions ἄγγελος (angel, messenger of God, 3x90) and ἄγγελοι κυρίου or ayy. τοῦ θεοῦ. They are subject not only to God but also to Christ (Heb. i. 4 sqq.; 1 Pet. iii. 22, ef. Eph. i. 21; Gal. iv. 14), who is described as…
Read the full entry →ἄγγελος. In Sy// 51271, a dialect inscr. of ii/B.c. from Calymna, ἄγγελοι are envoys whose names are given. The word is used in the sense of ‘‘intermediary” (cf. Gal 319) in Sy// 122” (iv/B.C.) ὀμόσαι δ] ἀγγέλλων. For the presumably Christian ‘‘angel” inscriptions from Thera see Deissmann LAE, Ῥ. 279 with accompanying facsimile, and the paper “It is his Angel” (J. H. M.) in 71.5 1902, p. 519 f. Add (from Cronert) 7G XII. iii. 933. In Archzv iii. p. 445, No. 67, is published a Greek inscription from Assouan of the time of M. Aurelius, which begins—MeyaAy τύχῃ τοῦ [θε]ο[ῦ. . . τ]ῶν ἀνγέλων τῆς [ἱ]ερεί[ας] : cf. alsop. 451 No. 94 (time of Diocletian), Ὑπὲρ εὐχῆς τῶν ἀνγέλων ’Epeonvol ἀνέθηκαν | κτὰ. Οἱ ἄγγελοι θεοῦ, as in 1 Tim 54, occurs in the extremely interesting Jewish inscription Sy// 816'° κύριε Oo | πάντα ἐ[φ)ορῶν kal οἱ ἄνγελοι θεοῦ. Dittenberger assigns it to i/A.D. and yet…
Read the full entry →ἄγγελος (angelos) — angel.
ἄγγελος, ὁ, ἡ,
messenger, envoy, [Refs 8th c.BC+] — proverbial, Ἀράβιος ἄ., of a loquacious person, [Refs 4th c.BC+]
2. generally, one that announces or tells, e.g. of birds of augury, [Refs 8th c.BC+]; Μουσῶν ἄγγελος, of a poet, [Refs 6th c.BC+]; ἄ. ἄφθογγος, of a beacon, [Refs 6th c.BC+]; of the nightingale, ὄρνις.. Διὸς ἄ. [Refs 5th c.BC+]
3. angel, [LXX+NT+1st c.AD+]
4. in later philosophical, semi-divine being, ἡλιακοὶ ἄ.[Refs 4th c.AD+] in R.2.243 K.; ἄ. καὶ ἀρχάγγελοι[Refs 5th c.AD+]: also in mystical and magical writings, [Refs 2nd c.AD+]
II. title of Artemis at Syracuse, [Refs 5th c.AD+]
ἄγγελος (angelos) — angel: messenger.
ἄγγελος, ὁ, ἡ,
ἄγγελος
aggelos
from aggello (probably derived from 71; compare 34) (to bring
tidings); a messenger; especially an "angel"; by implication, a
pastor:--angel, messenger.
see GREEK for 71
see GREEK for 34
ἄγγελος, ου, ὁ
n.m.
an angel, messenger
ἀγγέλλω angellō 1x
to tell, to announce, Jn. 20:18*
ἄγγελος a messenger, envoy, Hom., Hdt., attic
generally, one that announces, of birds of augury, Il.; Μουσῶν ἄγγελος, of a poet, Theogn.; Διὸς ἄγγ., of the nightingale, Soph.; c. gen. rei, ἄγγ. κακῶν ἐμῶν id. Soph.
a divine messenger, an angel, NTest.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
By the word "angels" (i.e. "messengers" of God) we ordinarily understand a race of spiritual beings of a nature exalted far above that of man, although infinitely removed from that of God--whose office is "to do him service in heaven, and by his appointment to succor and defend men on earth. I. Scriptural use of the word . --There are many passages in which the expression "angel of God" is certainly used for a manifestation of God himself (Genesis 22:11) with Genesis 22:12 and Exod 3:2 with Exod 3:6 and Exod 3:14 It is to be observed, also, that side by side with these expressions we read of God’s being manifested in the…
- Created by God and Christ
- Worship God and Christ
- Are ministering Spirits
1Ki 19:5; Ps 68:17; 104:4; Lu 16:22; Ac 12:7-11; 27:23; Heb 1:7,14
- Communicate the will of God and Christ
184 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 176 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 119 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.
„ὁ θεός, ᾧ εὐηρέστησαν οἱ πατέρες μου Ἀβραὰμ καὶ Ἰσαάκ, ὁ θεὸς ὁ τρέφων με ἐκ νεότητος ἕως τῆς ἡμέρας ταύτης, ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, εὐλογήσαι τὰ παιδία ταῦτα“ (Gen.
πολλοὶ γὰρ ἄγγελοι θεοῦ γυναιξὶ συνιόντες ὑβριστὰς ἐγέννησαν παῖδας καὶ παντὸς ὑπερόπτας καλοῦ διὰ τὴν ἐπὶ τῇ δυνάμει πεποίθησιν·
ἀλλὰ καὶ ἡ περιτομή, ἐφ̓ ᾗ πεποίθασιν, κατήργηται, περιτομὴν γὰρ εἴρηκεν οὐ σαρκὸς γενηθῆναι: ἀλλὰ παρέβησαν, ὅτι ἄγγελος πονηρὸς ἐσόφιζεν αὐτούς.
τὸ ἐφόδιον, ὅπως ἂν ἀνακομισθῶ πρὸς αὐτὸν καὶ μὴ δοκῆι με αὐτοῦ καταρρᾳθυμεῖν. καὶ ἄγγελόν μοι ἀπέστειλε καλῶν με. σὺ οὖν μοι τί συντάσσεις; εὐτύχει.
τὸν σταχθέντα ἐνιαύσιον χρόνον· καὶ ἐμοῦ ται τε Κορνηλίου ἀποπληρώσαντος καθʼ ὁμοιότητα καὶ ἐγὼ ἀγγελῶ τὸν ὁμογνήσιον σοῦ ἀδελφὸν Διόσκορον τῷ ἑξῆς ἔτει ἐκτελοῦντα καὶ αὐτὸν τὸν αὐτὸν ἐνιαύσιον
α … ατερα … α … ω … ταύταις ταῖς φωναῖς ἐχρήσατο ὁ ἄγγελος τοῦ θεοῦ μου ὁ ῥυσάμενός με ἐκ πάντων τῶν κακῶν μου. διό, γνήσιε τέκνον