Hebrews 2:16 — Word Study
N1904οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
BSANotou [by no means] forgar [certainly, doubtless] surely somewheredēpou [the] angelsangelos [messengers of God] He helps,epilambanō▸ [gives aid to, takes hold of] butalla [on the contrary] [the] seedsperma [seed, offspring] of AbrahamAbraam [the father of the Jewish nation] He helps.epilambanō▸
| Greek | English | Parsing |
|---|---|---|
| οὐ | Not | Particle, negative |
| γὰρ | for | Conjunction |
| δήπου | surely somewhere | Adverb |
| ἀγγέλων | [the] angels | Noun, genitive, plural |
| ἐπιλαμβάνεται, | He helps, | Verb, present, no voice stated |
| ἀλλὰ | but | Conjunction |
| σπέρματος | [the] seed | Noun, genitive, singular |
| Ἀβραὰμ | of Abraham | Noun, proper name, indeclinable |
| ἐπιλαμβάνεται. | He helps. | Verb, present, no voice stated |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For surely it is not the angels He helps, but the descendants of Abraham. |
| KJV | For verily he took not on him the nature of angels; but he took on him the seed of Abraham. |
| ASV | For verily not to angels doth he give help, but he giveth help to the seed of Abraham. |
| YLT | for, doubtless, of messengers it doth not lay hold, but of seed of Abraham it layeth hold, |
| WEB | For most certainly, he doesn’t give help to angels, but he gives help to the offspring of Abraham. |
| BBE | For, truly, he does not take on the life of angels, but that of the seed of Abraham. |
Where they part company is σπέρματος — see How Translations Differ.
The sentence presents a clear contrast between the subjects of divine assistance, structured around the main verb.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἐπιλαμβάνομαι
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 2:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Role of Christ in Salvationgenerated
Hebrews 2:16 states that God does not extend His help to angels, but rather to the descendants of Abraham. This highlights the unique relationship between God and humanity, emphasizing that Christ's incarnation was for the purpose of aiding human beings. The surrounding verses elaborate on the significance of Christ's suffering and His role as a high priest, making atonement for the sins of His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 6:16 | Men swear by someone greater than themselves, and their oath serves as a confirmation to end all argument. |
| 2 | Hebrews 12:10 | Our fathers disciplined us for a short time as they thought best, but God disciplines us for our good, so that we may share in His holiness. |
| 3 | Romans 2:25 | Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision. |
| 4 | 1 Peter 1:20 | He was known before the foundation of the world, but was revealed in the last times for your sake. |
| 5 | Genesis 22:18 | And through your offspring all nations of the earth will be blessed, because you have obeyed My voice.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — ἐπιλαμβάνεται, epilambanōgenerated
The verb ἐπιλαμβάνεται is a present indicative form of epilambanō, meaning to take hold of or to help. It indicates an active involvement in providing assistance, suggesting that God engages directly with humanity.
This verb is used in contexts that convey support or seizing something for help. In this verse, it underscores the idea that God actively aids His people, contrasting with the notion of angels being the recipients of divine assistance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as He helps, which is echoed in the Modern English Version. In contrast, the Darby Translation uses takes hold of, which conveys a slightly different nuance.
The term for ἀγγέλων is rendered as angels in many versions, including the King James Version and American Standard Version, while the Young's Literal Translation opts for messengers, reflecting a broader interpretation.
Sentence Structuregenerated
The main verb in the verse is ἐπιλαμβάνεται, He helps, which governs the clause. The structure includes a negative phrase that denies the idea of angels receiving help, followed by a contrasting phrase that specifies the recipients of God's assistance.
The sentence is structured to emphasize the contrast between angels and the descendants of Abraham, with the subject being God and the object being the two distinct groups.
Septuagint Backgroundgenerated
ἐπιλαμβάνεται does not have a direct equivalent in the Septuagint; however, it relates to the Hebrew concepts of taking hold or helping found in various contexts. The emphasis on God's assistance to His people is consistent with themes present in the Old Testament.
The term σπέρματος corresponds to the Hebrew זֶ֫רַע (seed), which is frequently used in the Septuagint to denote descendants or offspring, reinforcing the connection to Abraham's lineage.
In plain words — the whole versegenerated
Hebrews 2:16 explains that God does not help angels but focuses His aid on the descendants of Abraham. This verse highlights God's special relationship with humanity and His commitment to assist His people.
Frequently Asked Questionsgenerated
This indicates that God's assistance is specifically directed towards humanity, highlighting the unique relationship He has with people.
The descendants of Abraham refer to the Jewish people and, by extension, all who share in the faith of Abraham, as emphasized in the New Testament.
This contrast emphasizes that Christ's mission was to save humanity, not to serve angels, showing the depth of God's love and concern for His creation.
This verse is part of a larger argument in Hebrews that emphasizes Christ's superiority and His role as a mediator between God and humanity.
Reflection Questionsgenerated
- In what ways have I experienced God's help in my life?
- How can I better understand my identity as part of the descendants of Abraham?
- What does it mean for me that God chooses to help humanity rather than angels?
- How can I share the message of God's love and assistance with others?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to highlight God's kindness towards humanity and the significance of Christ's incarnation.
That Lord, I say, who in His simple and immaterial Deity, entered our nature, and of the virgin's womb became ineffably incarnate; that Lord, who was partaker of nothing else save the lump of Adam, who was by the serpent tripped up.Early Church Fathers on Hebrews 2 →
Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: "Forasmuch then as the children were partakers of blood and flesh,Early Church Fathers on Hebrews 2 →
Since they wished for something great, and to have an advantage over the converts from the Gentiles, he shows that they have an advantage in this while he did not hurt those from the Gentiles at all.Early Church Fathers on Hebrews 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 2:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor verily he took not on him the nature of angels,.... Good angels; for they are all along spoken of in this book; and it would have been impertinent to have said this of evil angels: and this is to
Read John Gill on Hebrews 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor verily he took not on him the nature of angels; but he took on him the seed of Abraham.
Read Robert Jamieson on Hebrews 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor verily he took not on him the nature of angels: the Spirit having asserted the deliverance of the children from their slavery to the devil, shows here the means by which it was effected, even by the gospel Prophet, being a man, and not an angel; he took their nature to himself, that by death he might deliver them: ou dhpou may signify no where, or in no wise; epilambanetai is read by some, to take hold of, and so make this work denied of God the Son, that he did not take hold of the falling angels, to save or recover them: but the Spirit speaks not one word of lapsed angels in either this or the foregoing chapter, and so it cannot refer to them; and for good angels, they never departed…
Read Matthew Poole on Hebrews 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Ver. 16. For verily he took not] επιλαμβανεται. Or, for nowhere took he, q. d. We find not anywhere, either in the Scriptures or in any Church record. But he took] He assumed, apprehended, caught, laid hold on, as the angel did on Lot, Genesis 19:16, as Christ did on Peter, Matthew 14:31, as men use to do upon a thing they are glad they have got and are loth to let go again. It is a main pillar of our comfort, that Christ took our flesh, for if he took not our flesh, we are not saved by him. But he not only took it, but overtook it by running after it, as the shepherd doth the sheep that is run…
Read John Trapp on Hebrews 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) He took not on him the nature of angels.—The rendering of the margin approaches very nearly the true meaning of the verse; whereas the text (in which the Authorised version differs from all our earlier translations) introduces confusion into the argument. Having spoken in Hebrews 2:14 of our Lord’s assumption of human nature, the writer in these words assigns the reason: “For surely it is not of angels that He taketh hold, but He taketh hold of the seed of Abraham.” Though the words “take hold,” which occur twice in the verse, probably cannot directly signify “help” (as is often maintained), they distinctly suggest laying hold for the sake of giving help; and a beautiful illustration…
Read Charles John Ellicott on Hebrews 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. For verily he took not on him the nature of angels] Ουγαρδηπουαγγελωνεπιλαμβανεται, αλλασπερματοςΑβρααμεπιλαμβανεται. Moreover, he doth not at all take hold of angels; but of the seed of Abraham he taketh hold. This is the marginal reading, and is greatly to be preferred to that in the text Jesus Christ, intending not to redeem angels, but to redeem man, did not assume the angelic nature, but was made man, coming directly by the seed or posterity of Abraham, with whom the original covenant was made, that in his seed all the nations of the earth should be blessed; and it is on this account that the apostle mentioned the seed of Abraham, and not the seed of Adam; and it is strange…
Read AdamClarke on Hebrews 2 →CambridgeThe Cambridge Bible for Schools and Colleges16. For verily he took not on him the nature of angels] Rather, “for assuredly it is not angels whom He takes by the hand.” The word äÞðïõ, “certainly,” “I suppose,” occurs here only in the N. T. or LXX., though common in Philo. In classic Greek it often has a semi-ironic tinge, “you will doubtless admit that,” like opinor in Latin. All are now agreed that the verb does not mean “to take the nature of,” but “to take by the hand,” and so “to help” or “rescue.” Beza indeed called it “execrable rashness” (exsecranda audacia) to translate it so, when this rendering was first adopted by Castellio in 1551; but the usage of the word proves that this is the only possible rendering, although all the…
Read Cambridge on Hebrews 2 →Albert Barnes1798–1870Barnes' Notes on the BibleFor verily - Truly. He took not on him the nature of angels - Margin, “He taketh not hold of angels, but of the seed of Abraham he taketh hold.” The word used here - ἐπιλαμβάνεται epilambanetai -
Read Albert Barnes on Hebrews 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For surely it is not the angels He helps, but the descendants of Abraham.
For most certainly, he doesn’t give help to angels, but he gives help to the offspring of Abraham.
For surely it is not the angels He helps, but the descendants of Abraham.
For surely his concern is not for angels, but he is concerned for Abraham’s descendants.
Tyndale line
For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
For verily not to angels doth he give help, but he giveth help to the seed of Abraham.
For verily not of angels doth he take hold, but he taketh hold of the seed of Abraham.
For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
For he in no sort tooke on him the Angels nature, but hee tooke on him the seede of Abraham.
Strictly literal
For he does not indeed take hold of angels [by the hand], but he takes hold of the seed of Abraham.
for, doubtless, of messengers it doth not lay hold, but of seed of Abraham it layeth hold,
for doubtless, He does not lay hold of messengers, but He lays hold of [the] seed of Abraham,
For of course it is not with angels that he is concerned; instead, it is with the seed of Abraham that he is concerned.
From the Latin
For no where doth he take hold of the angels: but of the seed of Abraham he taketh hold.
Simplified
Of course it's not angels he's concerned about; he's concerned to help the children of Abraham.
For, truly, he does not take on the life of angels, but that of the seed of Abraham.
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.
Nusquam enim angelos apprehendit, sed semen Abrahæ apprehendit.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܗܘܐ ܓܝܪ ܥܠ ܡܠܐܟܐ ܡܫܠܛ ܗܘܐ ܡܘܬܐ ܐܠܐ ܥܠ ܙܪܥܗ ܕܐܒܪܗܡ ܡܫܠܛ ܗܘܐ
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.
οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
The standard critical text of the New Testament.
οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
The previous edition, still widely cited.
οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
The Society of Biblical Literature edition, freely licensed.
οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
The edition that turned scholarship toward the earliest manuscripts.
οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
An independent critical text built from the oldest witnesses then known.
οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
A recent critical edition following documentary evidence closely.
οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
The reading of the majority of surviving manuscripts.
οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
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 2:16
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word 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
δή is a Greek particle that adds emphasis or precision to the words it accompanies, often translating to terms like 'indeed' or 'certainly.' It is used with verbs, pronouns, and in various constructions to enhance meaning, such as in Matthew 13:23. The entries indicate it can express urgency in commands or affirmations, but they do not present significant disagreement on its usage.
δή
consecutive co-ordinating particle with no exact equiv. in Eng., giving greater exactness and emphasis to the word or words to which it is attached; sometimes translatable as now therefore, then, verily, certainly.
With verbs: imperat., Ac 6:3 (WH, mg.) 13:2, I Co 6:20; hort. subjc., Lk 2:15, Ac 15:36; indic., δή που (T, δήπου, q.v.), He 2:16.
With pronouns: ὃ δή, now this is he who, Mt 13:23.†
δή, (shortened fr. ἤδη [al. al.]), a particle which, the Epic phrases δὴ τότε, δὴ yap excepted, is never placed at the beginning of a sentence, but is joined to some preceding word, and indicates that “what it introduces can be taken as something settled, laid down in deed and in truth” (Klotz ad Devar. ii. 2 p. 392): now therefore, then, verily, in truth, (Lat. jam, igitur, sane, ete.—although neither Lat., Germ., [nor Eng.] has a word precisely equiv. to 67). 1. added to relative pronouns: ὃς δή who is such a one as, who preéminently, who then, Mt. xiii. 23. 2. joined to imperatives and hortatory subjunctives it signifies that the thing enjoined must be done forthwith, at once [cf. W. § 43, 3 a.], so that it may be evident that it is being done (cf. Passow i. p. 612”), where the Lat. says agedum, jam, Germ. doch, nur, [ Eng. now, only, but]: Lk. ii. 15; Acts [vi. 3 LL WH mre. br.]…
Read the full entry →δή (dē) — so.
δή,
properly a temporal Particle (compare ἤδη), at this or that point: hence, now, then, already, or at length:
I. in Epic dialect (rarely Lyric poetry) sometimes at the beginning of a sentence or clause, Τεῦκρε πέπον, δὴ νῶϊν ἀπέκτατο πιστὸς ἑταῖρος [Refs 8th c.BC+], frequently with Numerals and temporal Particles, ὀκτὼ δὴ προέηκα.. ὀϊστούς [Refs 8th c.BC+]; ἐννέα δὴ βεβάασι.. ἐνιαυτοί full nine years, [Refs]; ἕκτον δὲ δὴ τόδ᾽ ἦμαρ this is just the sixth day, [Refs 8th c.BC+] many a time and oft, often ere now,[Refs 5th c.BC+]; πάλαι δή, Latin jamdudum, [Refs 5th c.BC+]; νῦν δή just now, [Refs 5th c.BC+]; now at length, [Refs]; τότε δή at that very time, [Refs 5th c.BC+]; αὐτίκα δὴ μάλα this very instant, [Refs 5th c.BC+]; ὕστερον δή yet later, [Refs 5th…
δή
de
probably akin to 1161; a particle of emphasis or explicitness; now,
then, etc.:--also, and, doubtless, now, therefore.
see GREEK for 1161
δή
Disj.prt.
so, then, indeed, truly
δή dē 5x
a particle that adds an intensity of expression to a term or clause. Its simplest and most ordinary uses are when it gives impressiveness to an affirmation, indeed, really, doubtless, Mt. 13:23; or earnestness to a call, injunction, or entreaty, Lk. 2:15; Acts 13:2; 15:36; 1 Cor. 16:20*
δή Particle used to give greater exactness, to the word or words which it influences (prob. a shortened form of ἤδη, Lat. jam) now, in truth, indeed, surely, really.
Usage of δή with single words:
after Adjectives, οἶος δή, μόνος δή, all alone, Od., etc.; esp. such as imply magnitude, μέγας δή, μικρὸς δή, etc.; often with Superlatives, μέγιστος δή, κράτιστος δή quite the greatest, confessedly the best, Thuc.; so with Numerals, ὀκτώ δὴ προέηκα ὀϊστούς I have shot full eight arrows, Il.; εἷς δή one only, Eur., etc.
after Adverbs, πολλάκις δή many times and oft, often ere now, Lat. jam saepe, Il.; ὀψὲ δὲ δή quite late, id. Il.; νῦν δή even now, now first, now at length, Xen., etc.:— τότε δή at that very time, Thuc.; αὐτίκα δὴ μάλα on the very spot, Plat.; also, ναὶ δή yea verily, Il.; οὐ δή surely not…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
7 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 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 81 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 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-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive 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
The Greek word ἐπιλαμβάνομαι (i.e., *epilambanomai*) is a middle voice verb meaning to take hold of or seize, often with a sense of assistance or support. It appears in various contexts in the New Testament, such as in Matthew 14:31 and Acts 16:19. The lexicons indicate it can refer to both literal and metaphorical seizing, including taking possession or helping someone in need.
ἐπι-λαμβάνω
[in LXX for חָזַק hi., אָחַז, etc. ;]
always mid. in LXX and NT (v. Cremer, 758), to lay hold of: c. gen. pers., Mt 14:31, Ac 17:19 21:30, 33; c. acc pers. (not cl.), Lk 9:47 14:4 23:26 (WH, but v. Bl., 1015), Ac 9:27 16:9 18:17; c. gen. rei, Mk 8:23, Ac 23:19, He 8:9 (LXX); c. gen. pers. et rei, Lk 20:20, 26; τ. αἰωνίου (ὄντως) ζωῆς, I Ti 6:12, 19. Metaph. (as in Si 4:11),
ἐπι-λαμβάνω; 2 aor. mid. ἐπελαβόμην ; to take in addition [ef. ἐπί, D. 4], to take, lay hold of, take possession of, overtake, attain to. In the Bible only in the mid.; Sept. for m8 and Pina; a. prop. to lay hold of or to seize upon anything with the hands (Germ. sich an etwas anhalten) : τῶν ἀφλάστων νηός, Hat. 6, 1143; hence, univ. to take hold of, lay hold of: with gen. of pers., Mt. xiv. 31; Lk. ix.47 [Tr WH acc.]; (xxiii. 26 RG); Acts xvii. 19; xxi. 30, 33; with ace. of pers., Lk. xxiii. 26 L T Tr WH, but in opposition see Meyer; for where the ptep. ἐπιλαβόμενος is in this sense joined with an acc., the ace., by the σχῆμα ἀπὸ κοινοῦ, depends also upon the accompanying finite verb (cf. B. § 132, 9; [so W. (ed. Liinem.) 202 (190)]): Actsix. 27; xvi. 19; xviii. 17, ef. Lk. xiv. 4. with the gen. of a thing: τῆς χεῖρός τινος. Mk. viii. 23; Acts xxiii. 19; of a leader, and thus metaph.…
Read the full entry →ἐπιλαμβάνομαι. For the active of this verb see P Par 2648 (B.c. 163-2) (= Selections, p. 17) ἐπιλαβόντα παρ᾽ ἡμῶν τὴν γραφὴν τῶν ὀφειλομένων ἡμῖν δεόντων, “having received from us the written list of the necessaries due to us,’’ BGU IV. 1138? (B.C. 19) ἐπιλαβόντί(α) παρ᾽ αὐτ(οῦ) τὸν κεχωρηκ(ότα) : in ἃ Magdola papyrus re-edited by Reinach in J/é/. Wicole, p- 451 ff., we have ® ἐπιλαβ[ὼν] μάρτυρας. In OG/S 257° (B.C. 109) the verb is used without an accus. *‘de rebus subito ingruentibus ’—éy Tots ἐπει[ληφόσιν ἀναγκαι)οτάτοις καιροῖς. The mid., which alone is found in the NT (cf. Proy 413), may be illustrated from P Hal 1. 1? (iii/B.c.) ὃ μαρτυρίας ἐπιλαμβανόμενος, PSI IV. 3664 (B.c. 250-49) ἐὰν ἐπιλαμβάνηται τῶν ἀνθρώπων καὶ τῆς Bods, and P Tebt II. 41γ}9 (iii/a.D.) ἐπὶ γὰρ ἐὰν] φθάσωμεν ἐπιλαβέσθαι τοῦ ἔργου δυνόμεθα αὐτὸ alive (1. ἀφεῖναι), “for as soon as we make haste to set…
Read the full entry →ἐπιλαμβάνω (epilambanō) — to catch.
ἐπιλαμβάνω,
take or get besides, ἐπὶ τοῖς πεντήκοντα ταλάντοις ἑκατόν 4th c.BC: Aristoteles Philosophus “Politica” 1259a28: with genitive partitive, ἐ. τοῦ χρόνου take a little more time, [Refs 2nd c.AD+]
2. simply, take, receive, [Refs 3rd c.BC+]
II. lay hold of, seize, attack, as a disease, [Refs 5th c.BC+]; of an enemy, [Refs 2nd c.AD+]:—passive, ἐπείληπται νόσῳ 5th c.BC: Sophocles Tragicus “Antigone” 732; τὴν αἴσθησιν ἐπιληφθείς becoming unconscious, [Refs 1st c.AD+]; ἐπελήφθη had an epileptic fit, [Refs]
II. b. of events, overtake, surprise, μὴ.. χειμὼν τὴν φυλακὴν ἐπιλάβοι [Refs 5th c.BC+], with accusative et infinitive, it befalls one that.. , [Refs]
ἐπιλαμβάνομαι
epilambanomai
middle voice from 1909 and 2983; to seize (for help, injury,
attainment, or any other purpose; literally or figuratively):--catch,
lay hold (up-)on, take (by, hold of, on).
see GREEK for 1909
see GREEK for 2983
ἐπιλαμβάνομαι
v.
I seize, take hold of
ἐπιλαμβάνομαι epilambanomai 19x
to take hold of, Mt. 14:31; Mk. 8:23; to lay hold of, seize, Lk. 23:26; Acts 16:19; met. to seize on as a ground of accusation, Lk. 20:20, 26; to grasp, obtain as if by seizure, 1 Tim. 6:12, 19; to assume a portion of, to assume the nature of, or, to attach or ally one’s self to, Heb. 2:16
Verb-PNI-3S — Verb · present · no voice stated · indicative · third person · singularpresent no voice stated indicative — an action in progress.
V-PNI-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
Helps
(1 Cor. 12:28) may refer to help (i.e., by interpretation) given to him who speaks with tongues, or more probably simply help which Christians can render to one another, such as caring for the poor and needy, etc.
19 occurrences in the New Testament, rendered 13 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 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 23 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.
ἔκτεινον τὴν χεῖρα καὶ ἐπιλαβοῦ τῆς κέρκου.
καί πως τὸ μὲν οὐκ εὖ πράττειν ἐν τῷ προτέρῳ χαλεπὸν μὲν ἀλλʼ οὔτε θρασὺν οὔτε προπετῆ πρὸς τὴν ἀπώλειαν τῶν τέκνων παρεῖχεν αὐτόν, ἐν δὲ τῷ τότε μεταβολῆς ἀμείνονος καὶ παρρησίας ἐπιλαβόμενος τὸ μῖσος ἐκενοδόξει τὴν ἐξουσίαν.
ἡ δὲ πάλιν ἐπελάβετό μου τῆς χειρὸς καὶ ἐγείρει με καὶ καθίζει ἐπὶ τὸ συμψέλιον ἐξ εὐωνύμων: ἐκαθέζετο δὲ καὶ αὐτὴ ἐκ δεξιῶν.
με διὰ παντός. οὐκ ἀρκεσθεὶς δʼ ἐπὶ τούτοις χρησάμενος τῆι περὶ αὐτὸν μοχθηρᾶι ἀγωγῆι ἐπιλαβόμενός μου ἐν τῇ αὐλῆι ἔτυπτόν με πληγαῖς πλείοσι εἰς ὃ τύχοι μέρος τοῦ σώματός
ἐπὶ τὸ ἐργαστήριόν μου καὶ Ἀπολλωνίωι εἰσαγγελεῖ καὶ Τεῶτι καὶ Νεκθενίβει καὶ ἄλλοις ἐφόδοις ἐπιλαβόμενός μου ἤγαγάν με διὰ τῆς κώμης μετὰ τοῦ παντὸς σκυλμοῦ καὶ ὕβρεως καὶ πληγῶν
Κινκιῶλ σῦν τῷ υἱῷ αὐτοῦ κόπτοντα καρπὸν τῶν ἐν αὐτῷ φοινίκων. ὡς δὴ ἐβουλήθην ἐπιλαβέσθαι αὐτοῦ, ᾧ εἶχεν δρεπάνῳ ἐμὲ βουλόμενος ἀποκτείνειν καί μου
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 638 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.
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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
σπέρμα is a neuter noun meaning 'seed' and is derived from the verb σπείρω. It primarily refers to the seed of plants but also extends metaphorically to offspring, descendants, and spiritual progeny. The New Testament uses it in various contexts, including references to literal seeds in parables (e.g., Mt 13:24) and as a metaphor for a remnant of people (e.g., Ro 9:29).
σπέρμα, -τος, τό
(< σπείρω)
[in LXX chiefly for זֶרַע ;]
seed;
of plants: Mt 13:24, 27 37, 38, II Co 9:10; pl., Mt 13:32, Mk 4:31, I Co 15:33; metaph., of an escaping remnant (שָׂרִיד, Is 1:9; cf. Wi 14:6; Plat., Tim., 23 c; FlJ, Ant., xi, 5, 3), Ro 9:29;
of men (as γονή; Lat. semen genitale; so in cl.; cf. in LXX, Le 15:16, al.): He 11:11; metaph., of the divine influence, I Jo 3:9; by meton. (as freq. in poets), seed, offspring, posterity: Mt 22:24, 25, Mk 12:19-22,
σπέρμα, -τος, τό, (σπείρω, q. ν.), fr. Hom. down, Hebr. yu, the seed (fr. which anything springs) ; a. from which a plant germinates; a. prop. the seed i.e. the grain or kernel which contains within itself the germ of the future plant: plur., Mt. xiii. 32; Mk. iv. 31; 1 Co. xv. 38, (Ex. xvi. 31; 1S. viii. 15); the sing. is used collectively of the grains or kernels sown: Mt. xiii. 24, 27, 37 sq.; 2 Co. ix. 10 [here L Tr σπόρος]. β. metaph. a seed i.e. a residue, or a few survivors reserved as the germ of a new race (just as seed is kept from the harvest for the sowing), Ro. ix. 29 after Is. i. 9, where Sept. for ὙΠ, (so also Sap. xiv. 6; 1 Esdr. viii. 85 (87) ; Joseph. antt. 11, 5,3; 12, 7,3; Plat. Tim. p. 23 c.). b. the semen virile; a. prop.: Lev. xv. 16-18; xviii. 20 sq., ete.; [prob. also Heb. xi. 11, cf. καταβολή 1, and see below]; often in prof. writ. By meton. the product of this…
Read the full entry →σπέρμα, “seed”: P Cairo Zen I. 59097}9 (x.c. 257) χόρτου σπέρμα, P Par 631° (B.c. 165) (= P Petr III. p- 28) τὰ σπέρματα κατενεγκεῖν εἰς τοὺς ἀγρούς, ‘to carry the seed to the fields,’’ BGU II. 59724 (a.p. 75) ἀλλαξέτω σε αὐτὸν (sc. σάκκον) ἸΤασίων καλοῖς σπέρμασει( -- σι), P Tebt II. 341° (A.D. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα (. σπερμάτων) κατασπίο]ρᾶς τοῦ ἐνεστῶτος ὃ (ἔτους) ᾿Αντωνίνου Καίσαρος. . ., “it will be necessary to send on account of loans of seed-corn for the sowing of the present ΑΒ year of Antoninus Caesar . . .” (Edd.), and P Oxy I. Part VII. omtAas 117" (ii/iii A.D.) σπέρματα σικυδίων σπουδαῖα ἔπεμψα ὑμεῖν, “1 send you some good melon seeds ’’ (Edd. ). For σπέρμα in the singular in Gal 31%, see Milligan Documents, Ὁ. 105 ; and for the subst. σπερματισμός see P Lond 604° (A.D. 47) (ΞΞ 111. p. 71). We may note the proverb Kazbel 1038° eig] πέλαγος σπέρμα…
Read the full entry →σπέρμα (sperma) — seed: offspring.
σπέρμ-α, ατος, τό,
(σπείρω) seed, only once in [Refs 8th c.BC+]
I. mostly, seed of plants, σ. ἀνιέναι, κρύπτειν, [Refs 8th c.BC+]; σ. τῇ γῇ διδόναι, ἐμβαλεῖν, [Refs 5th c.BC+]; of fruit, [Refs 4th c.BC+]; τοῖς γαίης σπέρμασι with the products of earth, of corn-stalks, [Refs 1st c.AD+]
I.2. metaphorically, germ, origin of anything, σ. πυρός [Refs 8th c.BC+]; σπέρματα, ={στοιχεῖα}, elements, [Refs 5th c.BC+]Ep.2p.38 U., [Refs 4th c.BC+]
I.3. seed-time, sowing, [Refs 8th c.BC+]
II. of animals, seed, semen, φέροισα σ. θεοῦ pregnant by the god, [Refs 5th c.BC+]; but σ. φέρειν Ἡρακλέους to be pregnant of Heracles, [Refs 5th c.BC+]
σπέρμα
sperma
from 4687; something sown, i.e. seed (including the male "sperm"); by
implication, offspring; specially, a remnant (figuratively, as if kept
over for planting):--issue, seed.
see GREEK for 4687
σπέρμα, ατος, τό
n.n.
seed, offspring
σπέρμα σπέρμα, ατος, τό, σπείρω that which is sown:
the seed of plants, Hes., Hdt., attic:—also of animals, Pind., Eur.
metaph. of the germ, origin, element of anything, σπ. πυρός Od.; φλογός Pind.; κακῶν Dem.
seed, offspring, issue, Trag., etc.
race, origin, descent, id. Trag.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
sed (Old Testament always for zera`, Aramaic (Da 2:43) zera`, except in Joe 1:17 for perudhoth (plural, the Revised Version (British and American) "seeds," the King James Version "seed"), and Le 19:19 (the King James Version "mingled seed") and De 22:9 (the King James Version "divers seeds") for kil'ayim, literally, "two kinds," the Revised Version (British and American) "two kinds of seed." Invariably in Greek Apocrypha and usually in the New Testament for sperma, but Mr 4:26,27; Lu 8:5,11; 2Co 9:10 for sporos, and…
Ge 1:11; often used figuratively in Scripture, Da 9:1 1Pe 1:23 1Jo 3:9. There was an injunction in the Mosaic Law against sowing a field with mingled seed of diverse kinds, Le 19:19. The "precious seed" is often committed to the ground with many fears; but the harvest, at least in spiritual things, shall be a season of joy, Ps 126:5,6.
- Every herb, tree and grass yields its own
Ge 1:11,12,29
- Each kind of, has its own body
- SOWING OF
. Time for, called seed time
. Necessary to its productiveness
43 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 44 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 155 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.
ἔκ τε γὰρ φυτῶν ὁ καρπός, ὡς ἂν ἐξ ἀρχῆς τέλος, καὶ ἐκ καρποῦ τὸ σπέρμα περιέχοντος ἐν ἑαυτῷ πάλιν τὸ φυτόν, ὡς ἂν ἐκ τέλους ἀρχή.
μέλιτι γὰρ ἦν τὴν γλυκύτητα καὶ τὴν ἡδονὴν ἐμφερές, ὅμοιον δὲ τῇ τῶν ἀρωμάτων βδέλλῃ, τὸ δὲ μέγεθος τῷ κοριάννου σπέρματι·
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
r Δᾶμις Ζήνωνι χαίρειν. δὸς ἡμῖν σκόρδου ἀρτάβας εἰς σπέρμα πεντήκοντα · ἀποδώσομεν δέ σοι ἐκ νέων ἡμιόλιον.
ἀπεσταλμένοι. ὕστερον οὖν ἐλθὼν ἡμᾶς ἐκάλει λέγων διότι, οὐκ ἔχω τοὺς καθαροῦντάς μοι τὸ σπέρμα τῆς λινοκαλάμης καὶ τοῦ σησάμου τὸ σκύβαλον. ἀποστείλας οὖν τοὺς ἡμίσεις, εἰργάσαντο. εἰ οὖν
ἀρτάβας ζ η ἀκίνδυνον καὶ ἀνυπόλογον παντὸς ὑπολόγου. δοθήσεται δὲ εἰς μὲν τὴν πυροφόρον σπέρμα τῆι ἀρούρᾳ ἀρτάβης 𐅵, εἰς δὲ τὴν κριθοφόρον κατὰ λόγον καὶ εἰς ἀνήλωμα ἑκάστηι
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 Greek word ἐπιλαμβάνομαι (i.e., *epilambanomai*) is a middle voice verb meaning to take hold of or seize, often with a sense of assistance or support. It appears in various contexts in the New Testament, such as in Matthew 14:31 and Acts 16:19. The lexicons indicate it can refer to both literal and metaphorical seizing, including taking possession or helping someone in need.
ἐπι-λαμβάνω
[in LXX for חָזַק hi., אָחַז, etc. ;]
always mid. in LXX and NT (v. Cremer, 758), to lay hold of: c. gen. pers., Mt 14:31, Ac 17:19 21:30, 33; c. acc pers. (not cl.), Lk 9:47 14:4 23:26 (WH, but v. Bl., 1015), Ac 9:27 16:9 18:17; c. gen. rei, Mk 8:23, Ac 23:19, He 8:9 (LXX); c. gen. pers. et rei, Lk 20:20, 26; τ. αἰωνίου (ὄντως) ζωῆς, I Ti 6:12, 19. Metaph. (as in Si 4:11),
ἐπι-λαμβάνω; 2 aor. mid. ἐπελαβόμην ; to take in addition [ef. ἐπί, D. 4], to take, lay hold of, take possession of, overtake, attain to. In the Bible only in the mid.; Sept. for m8 and Pina; a. prop. to lay hold of or to seize upon anything with the hands (Germ. sich an etwas anhalten) : τῶν ἀφλάστων νηός, Hat. 6, 1143; hence, univ. to take hold of, lay hold of: with gen. of pers., Mt. xiv. 31; Lk. ix.47 [Tr WH acc.]; (xxiii. 26 RG); Acts xvii. 19; xxi. 30, 33; with ace. of pers., Lk. xxiii. 26 L T Tr WH, but in opposition see Meyer; for where the ptep. ἐπιλαβόμενος is in this sense joined with an acc., the ace., by the σχῆμα ἀπὸ κοινοῦ, depends also upon the accompanying finite verb (cf. B. § 132, 9; [so W. (ed. Liinem.) 202 (190)]): Actsix. 27; xvi. 19; xviii. 17, ef. Lk. xiv. 4. with the gen. of a thing: τῆς χεῖρός τινος. Mk. viii. 23; Acts xxiii. 19; of a leader, and thus metaph.…
Read the full entry →ἐπιλαμβάνομαι. For the active of this verb see P Par 2648 (B.c. 163-2) (= Selections, p. 17) ἐπιλαβόντα παρ᾽ ἡμῶν τὴν γραφὴν τῶν ὀφειλομένων ἡμῖν δεόντων, “having received from us the written list of the necessaries due to us,’’ BGU IV. 1138? (B.C. 19) ἐπιλαβόντί(α) παρ᾽ αὐτ(οῦ) τὸν κεχωρηκ(ότα) : in ἃ Magdola papyrus re-edited by Reinach in J/é/. Wicole, p- 451 ff., we have ® ἐπιλαβ[ὼν] μάρτυρας. In OG/S 257° (B.C. 109) the verb is used without an accus. *‘de rebus subito ingruentibus ’—éy Tots ἐπει[ληφόσιν ἀναγκαι)οτάτοις καιροῖς. The mid., which alone is found in the NT (cf. Proy 413), may be illustrated from P Hal 1. 1? (iii/B.c.) ὃ μαρτυρίας ἐπιλαμβανόμενος, PSI IV. 3664 (B.c. 250-49) ἐὰν ἐπιλαμβάνηται τῶν ἀνθρώπων καὶ τῆς Bods, and P Tebt II. 41γ}9 (iii/a.D.) ἐπὶ γὰρ ἐὰν] φθάσωμεν ἐπιλαβέσθαι τοῦ ἔργου δυνόμεθα αὐτὸ alive (1. ἀφεῖναι), “for as soon as we make haste to set…
Read the full entry →ἐπιλαμβάνω (epilambanō) — to catch.
ἐπιλαμβάνω,
take or get besides, ἐπὶ τοῖς πεντήκοντα ταλάντοις ἑκατόν 4th c.BC: Aristoteles Philosophus “Politica” 1259a28: with genitive partitive, ἐ. τοῦ χρόνου take a little more time, [Refs 2nd c.AD+]
2. simply, take, receive, [Refs 3rd c.BC+]
II. lay hold of, seize, attack, as a disease, [Refs 5th c.BC+]; of an enemy, [Refs 2nd c.AD+]:—passive, ἐπείληπται νόσῳ 5th c.BC: Sophocles Tragicus “Antigone” 732; τὴν αἴσθησιν ἐπιληφθείς becoming unconscious, [Refs 1st c.AD+]; ἐπελήφθη had an epileptic fit, [Refs]
II. b. of events, overtake, surprise, μὴ.. χειμὼν τὴν φυλακὴν ἐπιλάβοι [Refs 5th c.BC+], with accusative et infinitive, it befalls one that.. , [Refs]
ἐπιλαμβάνομαι
epilambanomai
middle voice from 1909 and 2983; to seize (for help, injury,
attainment, or any other purpose; literally or figuratively):--catch,
lay hold (up-)on, take (by, hold of, on).
see GREEK for 1909
see GREEK for 2983
ἐπιλαμβάνομαι
v.
I seize, take hold of
ἐπιλαμβάνομαι epilambanomai 19x
to take hold of, Mt. 14:31; Mk. 8:23; to lay hold of, seize, Lk. 23:26; Acts 16:19; met. to seize on as a ground of accusation, Lk. 20:20, 26; to grasp, obtain as if by seizure, 1 Tim. 6:12, 19; to assume a portion of, to assume the nature of, or, to attach or ally one’s self to, Heb. 2:16
Verb-PNI-3S — Verb · present · no voice stated · indicative · third person · singularpresent no voice stated indicative — an action in progress.
V-PNI-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
Helps
(1 Cor. 12:28) may refer to help (i.e., by interpretation) given to him who speaks with tongues, or more probably simply help which Christians can render to one another, such as caring for the poor and needy, etc.
19 occurrences in the New Testament, rendered 13 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 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 23 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.
ἔκτεινον τὴν χεῖρα καὶ ἐπιλαβοῦ τῆς κέρκου.
καί πως τὸ μὲν οὐκ εὖ πράττειν ἐν τῷ προτέρῳ χαλεπὸν μὲν ἀλλʼ οὔτε θρασὺν οὔτε προπετῆ πρὸς τὴν ἀπώλειαν τῶν τέκνων παρεῖχεν αὐτόν, ἐν δὲ τῷ τότε μεταβολῆς ἀμείνονος καὶ παρρησίας ἐπιλαβόμενος τὸ μῖσος ἐκενοδόξει τὴν ἐξουσίαν.
ἡ δὲ πάλιν ἐπελάβετό μου τῆς χειρὸς καὶ ἐγείρει με καὶ καθίζει ἐπὶ τὸ συμψέλιον ἐξ εὐωνύμων: ἐκαθέζετο δὲ καὶ αὐτὴ ἐκ δεξιῶν.
με διὰ παντός. οὐκ ἀρκεσθεὶς δʼ ἐπὶ τούτοις χρησάμενος τῆι περὶ αὐτὸν μοχθηρᾶι ἀγωγῆι ἐπιλαβόμενός μου ἐν τῇ αὐλῆι ἔτυπτόν με πληγαῖς πλείοσι εἰς ὃ τύχοι μέρος τοῦ σώματός
ἐπὶ τὸ ἐργαστήριόν μου καὶ Ἀπολλωνίωι εἰσαγγελεῖ καὶ Τεῶτι καὶ Νεκθενίβει καὶ ἄλλοις ἐφόδοις ἐπιλαβόμενός μου ἤγαγάν με διὰ τῆς κώμης μετὰ τοῦ παντὸς σκυλμοῦ καὶ ὕβρεως καὶ πληγῶν
Κινκιῶλ σῦν τῷ υἱῷ αὐτοῦ κόπτοντα καρπὸν τῶν ἐν αὐτῷ φοινίκων. ὡς δὴ ἐβουλήθην ἐπιλαβέσθαι αὐτοῦ, ᾧ εἶχεν δρεπάνῳ ἐμὲ βουλόμενος ἀποκτείνειν καί μου