Hebrews 2:9 — Word Study
N1904τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
BSAWhoho howeverde a littlebrachus onetis thanpara [the] angelsangelos [messengers of God] made lowerelattoō■✻ [for a short time, briefly] we seeblepō▸ JesusIēsous [the Son of God, our Savior] because ofdia theho sufferingpathēma [experienced, endured] <the>ho of deaththanatos [physical and spiritual separation from God] with glorydoxa [honor, praise] andkai with honortimē [esteem, dignity] crowned,stephanoō■✻ so thathopōs by [the] gracecharis [unmerited favor, divine influence] of Godtheos forhuper everyonepas [all humanity, every person] He may tastegeuō▸ [experience, partake of] death.thanatos [separation from God]
| Greek | English | Parsing |
|---|---|---|
| τὸν | Who | Article, accusative, singular |
| δὲ | however | Conjunction |
| βραχύ | a little | Adjective, accusative, singular |
| τι | one | Indefinite pronoun, accusative, singular |
| παρ᾽ | than | Preposition |
| ἀγγέλους | [the] angels | Noun, accusative, plural |
| ἠλαττωμένον | made lower | Verb, perfect, passive |
| βλέπομεν | we see | Verb, present, active |
| Ἰησοῦν | Jesus | Noun, accusative, singular |
| διὰ | because of | Preposition |
| τὸ | the | Article, accusative, singular |
| πάθημα | suffering | Noun, accusative, singular |
| τοῦ | <the> | Article, genitive, singular |
| θανάτου | of death | Noun, genitive, singular |
| δόξῃ | with glory | Noun, dative, singular |
| καὶ | and | Conjunction |
| τιμῇ | with honor | Noun, dative, singular |
| ἐστεφανωμένον, | crowned, | Verb, perfect, passive |
| ὅπως | so that | Adverb |
| χάριτι | by [the] grace | Noun, dative, singular |
| θεοῦ | of God | Noun, genitive, singular |
| ὑπὲρ | for | Preposition |
| παντὸς | everyone | Adjective, genitive, singular |
| γεύσηται | He may taste | Verb, aorist, middle deponent |
| θανάτου. | death. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone. |
| KJV | But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. |
| ASV | But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man. |
| YLT | and him who was made some little less than messengers we see — Jesus — because of the suffering of the death, with glory and honour having been crowned, that by the grace of God for every one he might taste of death. |
| WEB | But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone. |
| BBE | But we see him who was made a little lower than the angels, even Jesus, crowned with glory and honour, because he let himself be put to death so that by the grace of God he might undergo death for all men. |
Where translations differ is primarily in the rendering of specific Greek words like βραχύ and ἀγγέλους — see How Translations Differ.
The sentence is structured around a main clause with several participial and subordinate clauses that provide detail about Jesus' identity and mission.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἐλαττόω
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 2:9
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 Exalted Jesusgenerated
Hebrews 2:9 discusses the paradox of Jesus being made lower than the angels for a time, emphasizing His humanity and the suffering He endured. This verse highlights the significance of His death and the grace of God that enabled Him to taste death for everyone. It reflects the broader theological theme of Jesus' role in salvation, as seen in the surrounding verses, particularly in Hebrews 2:10 and Hebrews 2:11, which further explain His purpose and relationship with humanity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 8:3 | And since every high priest is appointed to offer both gifts and sacrifices, it was necessary for this One also to have something to offer. |
| 2 | Hebrews 10:5 | Therefore, when Christ came into the world, He said: “Sacrifice and offering You did not desire, but a body You prepared for Me. |
| 3 | Genesis 3:15 | And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel. ” |
| 4 | Isaiah 7:14 | Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel. |
| 5 | Isaiah 11:1 | Then a shoot will spring up from the stump of Jesse, and a Branch from his roots will bear fruit. |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — Ἰησοῦς, Iēsousgenerated
The name Ἰησοῦς (*Iēsous*) refers to Jesus, derived from the Hebrew name Joshua, meaning 'God is salvation.' This name signifies His mission as the Savior.
In this verse, Jesus is portrayed as having been made lower than the angels, indicating His humble incarnation and the suffering He willingly accepted. This participial form emphasizes His state during His earthly ministry.
How Translations Differ — measured against the Berean Standard Biblegenerated
The primary wording in the Berean Standard Bible (BSB) is echoed in several translations, including the KJV and WEB, which maintain the core message of Jesus' suffering and exaltation.
However, translations differ in specific renderings. The BSB uses a little for βραχύ, while the YLT opts for some little. The ASV and BBE also use a little, while LSV and YLT choose little.
Sentence Structuregenerated
The main clause is introduced by the verb βλέπομεν, we see, which governs the entire statement about Jesus. This is followed by a series of phrases that describe His status and the reasons for it.
The structure includes participial phrases that elaborate on His condition and actions, such as ἠλαττωμένον (made lower) and ἐστεφανωμένον (crowned), linking His suffering to His glory.
Septuagint Backgroundgenerated
Ἰησοῦς appears in the Septuagint as a rendering of the Hebrew name for Joshua, indicating a continuity of meaning regarding salvation and deliverance.
In this context, the use of θάνατος links to the Hebrew concept of death, which encompasses both physical and spiritual dimensions, as seen in various Old Testament passages.
In plain words — the whole versegenerated
Hebrews 2:9 tells us that Jesus was made lower than the angels for a time, but He is now crowned with glory because He suffered death. This was done by the grace of God so that He could experience death for everyone.
Frequently Asked Questionsgenerated
This phrase indicates that Jesus took on human form and experienced suffering, which is part of His role in salvation.
This signifies that His sacrifice was for all humanity, providing a means of salvation for everyone.
This refers to Jesus' exaltation and honor after His suffering and death, highlighting His victory over sin and death.
Grace refers to the unmerited favor of God that allowed Jesus to endure suffering for the sake of humanity's salvation.
Reflection Questionsgenerated
- In what ways can I recognize Jesus' sacrifice in my daily life?
- How can I better understand the significance of grace in my relationship with God?
- What does it mean for me to live in light of Jesus' suffering and glory?
- How can I share the message of Jesus' death and resurrection with others?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, discussing the implications of Jesus' suffering and exaltation.
We understood the Christ to be the creator, but the Father is greater. He, indeed, who is such great things as “the advocate,” “the expiation,” “the propitiatory,” because he showed compassion “on our weaknesses” in experiencing temptation…Early Church Fathers on Hebrews 2 →
God “tasted death for every one,” but, because his immortal nature could not die in the flesh in which he died, he who was dead, as it is, did not die.Early Church Fathers on Hebrews 2 →
Then again there is another consolation if indeed He who is hereafter to have all put in subjection under Him, hath Himself also died and submitted to sufferings innumerable.Early Church Fathers on Hebrews 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 2:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut we see Jesus,.... Not with bodily eyes, but with the eyes of the mind, and understanding; that he is Jesus, as the Syriac version reads; and that he is designed in the above words; and that he
Read John Gill on Hebrews 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
Read Robert Jamieson on Hebrews 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut we see Jesus, who was made a little lower than the angels: this second application of the psalmist’ s words demonstrates Jesus, the gospel Prophet, to be the man or Adam intended by the Spirit there; and his humiliation and exaltation to be the matter asserted of him: see . For the suffering of death, crowned with glory and honour: the reason or end of his diminution, in respect of angels, for a little while, and of the necessity of his being man, was, that he might be crucified and die, , and thereby merit for himself a crown of honour and glory. This was given him for his giving himself to be a sacrifice for sin, and by his own blood to expiate it. That he by the grace of God; the…
Read Matthew Poole on Hebrews 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. Ver. 9. But we see Jesus] The saints hold all in cupite tenure in Christ. Now in him all things are already subjected unto us, and made serviceable to our salvation. For the, suffering of death] Or that he might be in a condition to suffer death, this Sun of righteousness went ten degrees backward, not only below his Father, John 14:28, but below the angels; for man (as man) is inferior to the angels. Taste death for every man] i. e. For every such man as must be led unto glory, Hebrews 2:10; as is of Christ’…
Read John Trapp on Hebrews 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) But we see Jesus . . .—Rather, But we see Him who has been made a little lower than angels, Jesus, because of the suffering of death crowned with glory and honour. There is One in whom the divine purpose is fulfilled in all its parts. He was made a little (the rendering of the margin, “a little while,” is much less probable) lower than angels, and He is crowned with glory. In one point we note an apparent departure from the sense of the Psalm, since words (“a little lower”) which there denote dignity here denote humiliation. This difference is not essential; in each case it is the position of man that is signified, and our Lord’s assumption of human nature must in any case be spoken of…
Read Charles John Ellicott on Hebrews 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Should taste death for every man.] In consequence of the fall of Adam, the whole human race became sinful in their nature, and in their practice added transgression to sinfulness of disposition, and thus became exposed to endless perdition. To redeem them Jesus Christ took on him the nature of man, and suffered the penalty due to their sins. It was a custom in ancient times to take off criminals by making them drink a cup of poison. Socrates was adjudged to drink a cup of the juice of hemlock, by order of the Athenian magistrates: Πινειντοφαρμακον, αναγκαζοντωντωνΑρχοντων. The sentence was one of the most unjust ever pronounced on man. Socrates was not only innocent of every crime…
Read AdamClarke on Hebrews 2 →CambridgeThe Cambridge Bible for Schools and Colleges9. But we see] Rather, “But we look upon.” The verb used is not ὁρῶμεν videmus as in the previous verse, but βλέπομεν cernimus (as in Hebrews 3:19). In accordance with the order of the original the verse should be rendered “But we look upon Him who has been, for a little while, made low in comparison of angels—even Jesus—on account of the suffering of death crowned, &c.”who was made a little lower than the angels] This alludes to the temporal (“for a little while”) and voluntary humiliation of the Incarnate Lord. See Philippians 2:7-11. For a short time Christ was liable to agony and death from which angels are exempt; and even to the “intolerable indignity” of the grave.for the suffering…
Read Cambridge on Hebrews 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBut we see Jesus - We do not see that mankind has the extended dominion of which the Psalmist speaks elsewhere.
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
But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone.
But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.
But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone.
but we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by God’s grace he would experience death on behalf of everyone.
Tyndale line
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man.
But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God he should taste death for every man.
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.
But we see Iesus crowned with glory and honour, which was made litle inferiour to the Angels, through the suffering of death, that by Gods grace he might taste death for all men.
Strictly literal
but we see Jesus, who [was] made some little inferior to angels on account of the suffering of death, crowned with glory and honour; so that by the grace of God he should taste death for every thing.
and him who was made some little less than messengers we see — Jesus — because of the suffering of the death, with glory and honour having been crowned, that by the grace of God for every one he might taste of death.
and we see Him who was made [a] little less than messengers—Jesus—because of the suffering of death, having been crowned with glory and honor, that by the grace of God He might taste of death for everyone.
But we see him who was made lower than the angels for a little while, Jesus, crowned with glory and honor because of his suffering and death, so that by God's grace he might taste death for everyone.
From the Latin
But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God, he might taste death for all.
Simplified
But we see Jesus, for a little while placed a little lower than the angels, through the suffering of death crowned with glory and honor. Through God's grace Jesus experienced death for everyone.
But we see him who was made a little lower than the angels, even Jesus, crowned with glory and honour, because he let himself be put to death so that by the grace of God he might undergo death for all men.
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.
Eum autem, qui modico quam angeli minoratus est, videmus Jesum propter passionem mortis, gloria et honore coronatum : ut, gratia Dei, pro omnibus gustaret mortem.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܘ ܕܝܢ ܕܡܟ ܩܠܝܠ ܡܢ ܡܠܐܟܐ ܚܙܝܢܢ ܕܗܘܝܘ ܝܫܘܥ ܡܛܠ ܚܫܐ ܕܡܘܬܗ ܘܬܫܒܘܚܬܐ ܘܐܝܩܪܐ ܣܝܡ ܒܪܝܫܗ ܗܘ ܓܝܪ ܒܛܝܒܘܬܗ ܐܠܗܐ ܚܠܦ ܟܠܢܫ ܛܥܡ ܡܘܬܐ
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.
τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
The standard critical text of the New Testament.
τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
The previous edition, still widely cited.
τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως — θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
The Society of Biblical Literature edition, freely licensed.
τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
The edition that turned scholarship toward the earliest manuscripts.
τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
An independent critical text built from the oldest witnesses then known.
τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
A recent critical edition following documentary evidence closely.
τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
The reading of the majority of surviving manuscripts.
τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| χάριτι by [the] grace | NA28, NA27, Tyn, WH, Treg, TR, Byz | SBL |
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 2:9
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 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 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
βραχύς is an adjective meaning short or little, applicable to time, space, quantity, or number. It appears in various contexts in the New Testament, such as in Acts 5:34 and Hebrews 2:7. The word can also describe something insignificant or humble. Notably, it can be used adverbially as βραχέως, meaning briefly or in few words.
βραχύς, -εἴα. -v, short, small, little, (fr. Pind., Hdt., Thue. down); a. of place; neut. βραχύ adverbially, a short distance, a little: Acts xxvii. 28 (2S. xvi. 1; Thue. 1, 63). b. of time; βραχύ τι α short time, for a little while: Heb. ii. 7, 9, (where the writer transfers to time what the Sept. in Ps. vili. 6 says of rank); Acts v. 34 [here LT Tr WH om. τι]; μετὰ βραχύ shortly after, Lk. xxii. 58. c. of quantity and measure; βραχύ τι [Trtxt. WH om. L Tr mrg. br. τι] some little part, a little: ὅτι. vi. 7 (βραχύ τι τοῦ μέλιτος, 1S. xiv. 29; ἔλαιον βραχύ, Joseph. antt. 9, 4, 2; βραχύτατος λιβανωτός, Philo de vict. off. § 4); διὰ βραχέων in few sc. words, briefly, Heb. xiii. 22 (so [Plat., Dem., al. (ef. Bleek on Heb. 1. c.)] Joseph. b. j. 4, 5, 4; ἐν βραχυτάτῳ δηλοῦν to show very briefly, Xen. Cyr. 1, 2…
Read the full entry →βραχύς (brachus) — little.
βρᾰχύς, εῖα
(Ionic dialect έα [Refs 5th c.BC+], ύ, dative plural βραχέοις [Refs]:—short,
1. of Space and Time, β. οἶμος, ὁδός, [Refs 5th c.BC+]; [αἰών] probably in [Refs 5th c.BC+]; μῦθος, λόγος, [Refs]; ἐν βραχεῖ (Ionic dialect βραχέϊ) in a short time, [Refs 5th c.BC+]; βραχὺ τῃδὶ μεταστῶμεν for a moment, [Refs]; of distance, β. ἀπόδοσις short return in ballplay, [Refs 5th c.BC+]; πρὸ βραχέος lamb.[Refs]: comparative, ἡ φάλαγξ -υτέρα ἐγένετο ἀναδιπλουμένη [Refs 5th c.BC+] adverb βραχέως, [πολέμους] ἐπ᾽ ἀλλήλους ἐπιφέρειν scantily, seldom, [Refs 5th c.BC+]
βραχύς
brachus
of uncertain affinity; short (of time, place, quantity, or
number):--few words, little (space, while).
βραχύς, εῖα, ύ
Adj
short, little
βραχύς short, Lat. brevis:
of Space and Time, Hdt., attic; ἐν βραχεῖ (ionic βραχέϊ) in a short time, briefly, Hdt., etc.; διὰ βραχέος Thuc.:—adv. βραχέως, scantily, seldom, id. Hdt.
of Size, short, small, little, Pind., Soph.; βρ. τεῖχος a low wall, Thuc.; κατὰ βραχύ little by little, id. Thuc.
of Quantity, few, διὰ βραχέων in few words, Plat.; διὰ βραχυτάτων Dem.:—adv., βραχέως, briefly, in few words, Xen.
of quality, humble, insignificant, Soph.:—of things, small, petty, trifling, id. Xen., etc.:—neut. as adv., βραχὺ φροντίζειν τινός to think lightly of, Dem.
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
7 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 7 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
ἢ τὸν μὲν οὐρανὸν ἡνίκα ἐποίει καὶ τὴν γῆν καὶ τὴν θάλατταν, οὐδενὸς ἐδεήθη τοῦ συνεργήσοντος, ἄνθρωπον δὲ βραχὺ ζῷον οὕτως καὶ ἐπίκηρον οὐχ οἷός τε ἦν δίχα συμπράξεως ἑτέρων αὐτὸς ἀφ’ ἑαυτοῦ κατασκευάσασθαι;
διαφεύγει δʼ αὐτὸς μετὰ τῶν θυγατέρων εἰς βραχύ τι χωρίον κατασχὼν περιγραφὲν ὑπὸ τοῦ πυρός·
ἀπολαυστότερόν ἐστιν ἢ ἡ τοιαύτη φιλία ἐν τῶι ἀνθρωπίνωι βίωι. ἐγὼ μὲν δὴ διὰ βραχέων λόγων ἐρῶ σοι τὰ μέχρι νῦν. γινώσκειν δέ σε βούλομαι ὅτι οὔποτε ὤκνησα πρός
ακαι ἐμαυτῆς χει… ἀναμνημονεύ… ουσα γὰρ τῆς ὑπερβολῆς καὶ ἀπροσδοκήτου συμφορᾶς οὐδὲ πρὸς βραχὺ κοιμῶμαι· χεῖρες δέ μοι εἶ αὐτῆς καὶ αὐτη … ι καὶ πεφύσημαι ἐν ἐμαυτῆι
τῶν τοῦ ἐνεστῶτος ἔτους ἀγορανόμων εἰσεπράχθην ἄλλας δραχμὰς πεντακοσίας . τοῦ οὖν ψηφίσματος κατὰ βραχὺ παρακεινουμένου ἐξ οὗ μοι ἀνέβαινεν ἔχειν περὶ ἐμαυτῷ χρηστὰς τὰς ἐλπίδας, δέομαι, ἡγεμὼν δέσποτα,
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-ASN — Indefinite pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
X-ASN Part of Speech: indefinite pronoun Case: Accusative Number: Singular Gender: Neuter
wun.
See NUMBER.
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
παρά is a preposition that conveys the idea of proximity, meaning 'beside' or 'from the side of.' It can take the genitive, dative, or accusative case, indicating source, location, or motion towards something. In the New Testament, it appears in contexts involving relationships, such as 'his family' (Mk 3:21) or 'from God' (Jn 9:16). The lexicons do not show significant disagreement on its usage.
παρά, prep. c. gen., dat., acc.,
with radical sense, beside.
C. gen. pers., from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל, מִיַד, מִלִּפְנֵי;] after verbs of motion, Mk 14:43, Lk 8:49, Jo 15:26, al.; after verbs of seeking, receiving, hearing, etc., Mk 8:11 12:2, Jo 4:9, 52 10:18, Phl 4:18, II Ti 1:18, Ja 1:7, al.; after passive verbs, of the agent (like ὑπό), Mt 21:42, Mk 12:11, Lk 1:37; absol., οἱ παρ’ αὐτοῦ, his family, his kinsfolk, Read the full entry →
παρά, [it neglects elision before prop. names beginning with a vowel, and (at least in Tdf.’s text) before some other words; see Tdf. Proleg. p. 95, cf. W. § 5, 1 a.; B. 10], a preposition indicating close proximity, with various modifications corresponding to the various cases with which it is joined; ef. Viger. ed. Herm. p. 643 sqq.; Matthiae § 588; Bnhdy. p. 255 sqq.; Ktihner § 440; Kriiger § 68, 34-36. It is joined I. with the GenitIvE; and as in Grk. prose writ. always with the gen. of a person, to denote that a thing proceeds from the side or the vicinity of one, or from one’s sphere of power, or from one’s wealth or store, Lat. a, ab; Germ.von ... her, von neben; French de chez; [Eng. from beside, from]; Sept. for *339D, 7°, Syxn (1S. xvii. 30); cf. W. 364 (342) sq- a. properly, with a suggestion of union of place or of residence, after verbs of coming, departing, setting out…
Read the full entry →παρά is found in the NT c. gen. (78 times), c. dat. (50 times), and c. acc. (60 times): see Proleg. p. 106. All these constructions can be freely illustrated from our sources. (1) c. gen. indicating source or origin ‘‘ from the side of,” “*from,’’ used of persons after verbs of receiving etc.: Ostr 10278 (Ptol.) (= LAZ, p. 152) ἀπέχω παρὰ σοῦ τὸ ἐπιβάλλον (cf. Lk 1515) μοι ἐκφόριον, “1 have received from you the fruit that falleth to me,” P Petr 11. τι (1)° (mid. iii/B.c.) = Witkowski’, p. 8) γίνωσκε δέ pe ἔχοντα παρὰ Φιλωνίδου (δραχμὰς) o, P Eleph 13? (B.C. 223-2) (= Witkowski’, p. 42) παραγενομένου Lav@tos ἐκομισάμην τὴν παρὰ cov ἐπιστολήν, P Tebt II. 28322 (B.c. 93 or 60) τούτου δὲ γενομ[έϊνου ἔσομαι τετευχὼς [TH]s Tapa cod ἀντιλήμψεως, ‘* for if this is done I shall have obtained succour from you” (Edd.), P Oxy IV. 742? (B.c. 2) παράλαβε παρὰ Πόθου τὸν κάλαμ[ο]ν πανα[ρ]ιθμῶι, ‘take…
Read the full entry →παρά (para) — from/with/beside.
πᾰρά [ρᾰ],
Epic dialect and Lyric poetry also παραί: shortened πάρ, in [Refs 8th c.BC+], Lyric poetry (but rarely in Trag., in Lyric poetry passages, [Refs 5th c.BC+], and in all dial ects except Attic dialect, [Refs 4th c.BC+], etc.:—preposition with genitive, dative, and accusative, properly beside: hence,
__A WITH GEN. properly denoting motion from the side of, from beside, from:
__A.I of Place, πὰρ νηῶν ἔλθωμεν [Refs 8th c.BC+]; πλευρὰ παρ᾽ ἀσπίδος ἐξεφαάνθη was exposed beside the shield,[Refs 4th c.BC+]
__A.II commonly of Persons,
__A.II.1 with Verbs of going or coming, bringing, etc., ἦλθε.. πὰρ Διός [Refs 8th c.BC+]; ὁ π. τινὸς ἥκων his messenger, [NT+5th c.BC+]; τεύχεα καλὰ φέρουσα παρ᾽ Ἡφαίστοιο from his workshop, [Refs 8th…
παρά
para
a primary preposition; properly, near; i.e. (with genitive case) from
beside (literally or figuratively), (with dative case) at (or in) the
vicinity of (objectively or subjectively), (with accusative case) to
the proximity with (local (especially beyond or opposed to) or causal
(on account of):--above, against, among, at, before, by, contrary to,
X friend, from, + give (such things as they), + that (she) had,
X his, in, more than, nigh unto, (out) of, past, save,
side...by, in the sight of, than, (there-)fore, with. In compounds it
retains the same variety of application.
παρά
Prep.
from, in the presence of
παρά para 194x
(1) gen., from, indicating source or origin, Mt. 2:4, 7; Mk. 8:11; Lk. 2:1; οἱ παρ’ αὐτοῦ, his relatives or kinsmen, Mk. 3:21; τὰ παρ’ αὐτῆς πάντα, all her substance, property, etc., Mk. 5:26. (2) dat., with, in, among, etc., Mt. 6:1; 19:26; 21:25; 22:25; παρ’ ἑαυτῷ, at home, 1 Cor. 16:2; in the sight of, in the judgment or estimation of, 1 Cor. 3:19; 2 Pet. 2:11; 3:8. (3) acc., motion, by, near…
Read the full entry →παρά from the side of, c. gen., beside, alongside of, c. dat., to the side of, motion alongside of, c. acc.
prep. with gen., dat., and acc.: Radical sense beside:
WITH GENIT. from the side of, from beside: from, φάσγανον ὀξὺ ἐρυσσάμενος παρὰ μηροῦ Il.
commonly of Persons, ἦλθε πὰρ Διός id. Il.; ἀγγελίη ἥκει παρὰ βασιλῆος Hdt.; ὁ παρά τινος ἥκων his messenger, Xen.
issuing from a person, γίγνεσθαι παρά τινος to be born from him, Plat.; when it follows a Noun, a particip. may be supplied, ἡ παρὰ τῶν ἀνθρώπων δόξα glory from (given by) men, id. Plat.; τὸ παρ᾽ ἐμοῦ ἀδίκημα done by me, Xen.; παρ᾽ ἑαυτοῦ διδόναι to give from oneself, i. e. from one's own means, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
195 occurrences in the New Testament, rendered 26 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 192 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.
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.
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·
ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία…
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Πετεαρσεμθεὺς Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Νεχούτης Σχώτου τοῦ Φιμήνιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νε
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Μεσορὴ ε ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὠνή. ἀπέδοτο Πανοβχοῦνις Παοῦτος Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως
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
The Greek word ἐλαττόω (i.e., *elattoo*) means to make less or inferior. It can refer to diminishing in rank, authority, or influence, and is used in both active and passive forms. The New Testament references include Hebrews 2:7 and 2:9, as well as John 3:30, where it conveys a sense of decrease or reduction.
ἐλαττόω, -ῶ
(< ἐλάιττων),
[in LXX (where also -σσῶ) chiefly for חָסֵר, and very freq. in Si;]
to make less: He 2:7 (LXX); pass., Jo 3:30, He 2:9.†
ἐλαττόω [B. 7], τῶ: 1 aor. ἠλάττωσα; Pass., [pres. ἐλαττοῦμαι] ; pf. ptep. ἠλαττωμένος ; (ἐλάττων) ; to make less or inferior: τινά, in dignity, Heb. ii. 7; Pass. to be made less or inferior: in dignity, Heb. ii. 9; to decrease (opp. to αὐξάνω), in authority and popularity, Jn. iii. 30. (Many times in Sept.; in Grk. writ. fr. Thuc. on.)
ἐλαττόω. For this, the more ordinary equivalent of the foregoing verb, we may cite P Tebt I. 191} (B.c. 114) σὺ δὲ ὀρθῶς ποιήσεις τὸ προσάγγελμα μὴ ἐλαττώσας παρὰ Td πρῶτον, ‘you will be right in not diminishing the report compared with the first one” (Edd.), 74. II. 382! (B.c. 30-A.D. 1) ἐμ μηδενὶ ἐλαττουμένου τοῦ ᾿Ακυσιλάου ἐν ἡ ἔχει μ[ίο]υ μίσθωσιν, “* Acusilaus shall incur no loss in the lease which he holds of me” (Edd.), P Lond 897 (a.p. 84) (=III. p. 206) Aaoypaplas τότε yap ἐλασσωθεὶς ὑπὸ τοῦ προόντος κωμογραμμάτεως, and P Hamb I. 812 (a.p. 136) μὴ ἐλαττουμένων ἡμῶν ὑπὲρ ὧν ὀφίλεται λοιπῶν φόρων τοῦ αὐτοῦ ιθ (ἔτους), ‘ohne dass wir beeintrachtigt werden in Bezug auf die iibrigen Abgaben desselben Jahres, die Ihr uns noch schuldet” (Ed., who refers to Gradenwitz Zznfihrung i. p.…
Read the full entry →ἐλαττόω (elattoō) — to make less.
ἐλασσ-όω,
Attic dialect ἐλαττόω: aorist ἠλάττωσα [Refs 5th c.BC+]: perfect ἠλλάττωκα [Refs 1st c.BC+]:—passive, future -ωθήσομαι[Refs 5th c.BC+]: future middle in same sense, [Refs 5th c.BC+]aorist ἠλασσώθην, -ττώθην, [Refs 4th c.BC+]: perfect ἠλάττωμαι [Refs 4th c.BC+]:—make less or smaller, diminish, reduce in amount, [Refs 2nd c.BC+]:—passive, [Refs 2nd c.AD+]
2. in early writers, lower, degrade, τὴν πόλιν [LXX+5th c.BC+]; cut down, shorten, συναλοιφαῖς τὰ ῥήματα [Refs 1st c.BC+]: with genitive, detract from, μὴ προστιθέναι τιμήν, ἀλλὰ μὴ ἐλασσοῦν τῆς ὑπαρχούσης [Refs 5th c.BC+]:—middle, reduce the power of, τινάς [Refs 2nd c.BC+]
II. passive,
ἐλαττόω
elattoo
from 1640; to lessen (in rank or influence):--decrease, make lower.
see GREEK for 1640
ἐλαττόω
v.
I make less, make inferior
Verb-RPP-ASM — Verb · perfect · passive · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-RPP-ASM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Accusative Number: Singular Gender: Masculine
3 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 3 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
οὐδὲν γὰρ ἧττον τοῦ κληρονομοῦντος υἱοῦ τὴν διπλασίαν μοῖραν εἰκὸς ἦν ἥδεσθαι τὴν μητέρα, φιλανθρωπίᾳ νόμου παρηγορηθεῖσαν, ὃς οὐκ εἴασεν αὐτήν τε καὶ γενεὰν εἰς ἅπαν ἐχθρῶν ἐλαττοῦσθαι.
τὸν οὖν πόνον τῆς ἀνατάσεως τῶν χειρῶν ὁ Μωυσῆς οὐχ ὑπομένων, ὁσάκις γὰρ ἂν αὐτὰς καθίει τοσαυτάκις ἐλαττοῦσθαι τοὺς οἰκείους αὐτοῦ συνέβαινε,
οὕτως μαρτυροποίημα ποιῆσαι καὶ αὐτοὺς τοὺς μάρτυρας ὑπογράψαι καὶ διαπέμψασθαί μοι, ἵνα μὴ δοκῶ ἐλαττοῦσθαι τοῖς δικαίοις. κύριον τὸ συστατικὸν ὂν ἐμοῦ ἰδιόγραφον καὶ ἐπερωτηθεὶς ὡμολόγησα. ἔτους ιβ τοῦ
χαίρειν. ἐπεὶ καὶ συνεχρημάτισά σοι ἐν τοῖς τῆς πόλεως λόγοις ὁμολογῶ κατὰ μηδέν σε ἐλαττοῦσθαι περὶ ὧν ὀφείλομέν σοι ἐγώ τε καὶ ὁ ἀδελφός μου. ἔτους ὀγδόου καὶ εἰκοστοῦ
The Greek word βλέπω (i.e., *blepo*) primarily means 'to see' or 'to look at,' encompassing both physical sight and metaphorical perception. It appears in various contexts in the New Testament, such as in Matthew 12:22 and Acts 9:9, where it denotes both literal and figurative understanding. The word can also imply caution or attention, as seen in references to 'bewaring' in Mark 8:15. No significant disagreements among lexicons were noted.
βλέπω ; [impf. ἔβλεπον] ; fut. βλέψω ; 1 aor. ἔβλεψα ; [pres. pass. βλέπομαι]; Sept. for ANI, 739, Tin, wan; in Grk. writ. fr. Aeschyl. down; to see, discern; al with the bodily eye; a. to be possessed of sight, have the power of seeing, opp. to τυφλός : Mt. xii. 22: xiii. 16; xy. 31; Jn. ix. 7, 15,19, 25; Acts ix. 9; Ro. xi. 8, 10; Rev. iii. 18, ete. (Soph. Oed. Col. 73; Arstph. Plut. 15; Xen. mem. 1, 3,4; Ael. v. h. 6, 12, ete. Ex. iv. 11; xxiii. 8, ete. Tob. xi. 15). τὸ βλέπειν sight, the power of seeing, Lk. vii. 21 (GL TTrWHom. τό). b. to perceive by the use of the eyes, to see, look, descry; a. absol.: βλεπόντων αὐτῶν while they were looking, Acts i. 9; [xxii 11 Trmrg. WH mrg.]; ἔρχου καὶ βλέπε, Rec. in Rev. vi. 1, 3, 5, 7. β. with ace. of pers. or thing: Mt. vii. 3; xi. 4; xxiv. 2; Mk. v. 31; viii. 23sq.; xiii. 2; Lk. vi. 41; xxiv. 12[T om. L Tr br. WH reject the vs.]; Jn.i. 29…
Read the full entry →βλέπω. The papyri have added a perfect to the paradigm of this verb: it proves to have been βέβλοφα (P Lond 422!—R.c., 168) (=Witkowski?, p. 63) (see under ἐμβλέπω). It is hard to believe that a form so correct historically, and so distant from any obvious analogy, can be anything but a genuine survival, even if it does meet us only ἴῃ ἃ woman’s letter from Ptolemaic Egypt. If this inference is justifiable, the word has a moral for the argument from silence. Βλέπω has primarily the physical sense, as distinguished from ὁρῶ (cf. our cognate ware): this is well seen in ἀναβλέπω = recover sight. Usage bears this out. Thus P Par 445 (B.c. 153) (= Witkowski?, p. 83) has βλέπω Μενέδημον κατατρέχοντά pe coming after ἐγὼ yap ἐνύπνια ὁρῶ πονηρά. Soin P Hal I. 85 (B.C. 232) a man is incapacitated—8.a τὸ μὴ βλέπειν τὰς νύκτας, and in P Oxy I. 399 (a.p. 52) ὀλίγον βλέπων = ** shortsighted.” An…
Read the full entry →βλέπω (blepō) — to see.
βλέπω,
[Refs 6th c.BC+]: imperfect ἔβλεπον [Refs]: future βλέψομαι [Refs 4th c.BC+], Doric dialect infinitive βλεψεῖσθαι [LXX+2nd c.AD+]aorist ἔβλεψα (see. below): perfect βέβλεφα (ἀπο-) [Refs 5th c.AD+]; βέβλοφα (ἐμ-) [Refs 2nd c.AD+] —passive, aorist ἐβλέφθην (προσ-) [Refs 1st c.AD+]perfect βέβλεμμαι to be supplied in [Refs 2nd c.AD+] —chiefly in present and aorist active in early writers: middle (except future) and passive only late:—see, have the power of sight (distinct from ὁρῶ perceive, be aware of,[Refs 5th c.BC+]; μὴ βλέπων ὁ μάντις ᾖ lest he see too clearly, [Refs 5th c.BC+]; ὁ βλέπων the seer, Hebraism in [LXX]; ὀλίγον βλέπων short- sighted, [Refs 1st c.AD+]
Read the full entry →βλέπω
blepo
a primary verb; to look at (literally or figuratively):--behold,
beware, lie, look (on, to), perceive, regard, see, sight, take heed.
Compare 3700.
see GREEK for 3700
βλέπω
v.
I look, see
βλέπω blepō 133x
to have the faculty of sight, to see, Mt. 12:22; to exercise sight, to see, Mt. 6:4; to look towards or at, Mt. 22:16; to face, Acts 27:12; to take heed, Mt. 24:4; in NT, βλέπειν ἀπό, to beware of, shun, Mk. 8:15; trans., to cast a look on, Mt. 5:28; to see, behold, Mt. 13:17; to observe, Mt. 7:3; to have an eye to, see to, Mk.…
Read the full entry →βλέπω to see, have the power of sight, Soph.; μὴ βλέπηι ὁ μάντις lest he see too clearly, id. Soph.
to look, εἴς τινα or τι, Aesch., etc.; πῶς βλέπων; with what face? Soph.;—with an adv., ἐχθρῶς βλ. πρός τινα Xen.:—foll. by a noun, φόβον βλ. to look terror, i. e. to look terrible, Aesch.; ἔβλεψε νᾶπυ looked mustard, Ar.; πυρρίχην βλέπων looking like a war-dancer, id. Ar.; πεφροντικὸς βλέπειν to look thoughtful, Eur.
to look to some one from whom help is expected, Soph.; εἴς τινα id. Soph., etc.:— of places, οἰκία πρὸς μεσημβρίαν βλέπουσα looking towards the south, Xen.
to look longingly, expect eagerly, c. inf., Ar.
Verb-PAI-1P — Verb · present · active · indicative · first person · pluralpresent active indicative — an action in progress.
V-PAI-1P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Plural
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
136 occurrences in the New Testament, rendered 51 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 133 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 68 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.
βλέπει γὰρ ἑκάτερος, ὁ μὲν τὰ νοητά, ὁ δὲ τὰ αἰσθητά·
βλέπων δὲ τὸν Ἄδαμον οὐκ ἔχοντα κοινωνίαν πρὸς τὸ θῆλυ καὶ συνδιαίτησιν, οὐδὲ γὰρ ἦν, ξενιζόμενον δʼ ἐπὶ τοῖς ἄλλοις ζῴοις οὕτως ἔχουσι, μίαν αὐτοῦ κοιμωμένου πλευρὰν ἐξελὼν ἐξ αὐτῆς ἔπλασε γυναῖκα.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
με … ἕως ἑαυτὸν αὐτὸν vestiges ποιήσω, εἰ δὲ μὴ ἐμβέβηκεν. ἔρρωσο. βλέπε με πῶς ἡ μήτηρ ἡμῶν ἔσφαξε χάριν τοῦ χειρογράφου … ω … αφ
Σεβαστῆι. ἀπελύθη ὑπὸ Γναίου Οὐεργιλλίου Καπίτωνος τοῦ ἡγεμόνος ἀμφοτέρων Τρύφων Διονυσίου γέρδιος, ὑποκεχυμένος ὀλίγον βλέπων, τῶν ἀπʼ Ὀξυρύγχων τῆς μητροπόλεως. ἐπεκρίθη ἐν Ἀλεξανδρείᾳ. ἐπεκρίθη ἐν Ἀλεξανδρείᾳ. ἐπικέκριται ἐν…
ἐὰν δὲ μὴ μέλλῃς ἔρχεσθαι, πάλιν μοι ἐξαυτῆς φάσιν πέμψον, ἵνα ὧδε αὐτὰ ἀναβάλω. βλέπε οὖν, μὴ ἄλλως ποιήσῃς. ἔρρωσο. ἔτους β Σερουίου Γάλβα Αὐτοκράτορος Καίσαρος Σεβαστοῦ, Φαῶφι θ.
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 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 913 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 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
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
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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
πάθημα (pathema) refers to suffering or affliction, derived from the verb meaning to suffer. It encompasses both external hardships and internal emotions or passions. In the New Testament, it is notably used to describe the sufferings of Christ and the afflictions faced by Christians (e.g., Romans 8:18, 2 Corinthians 1:6). The term is often found in the plural form, indicating multiple instances of suffering.
πάθημα, -ros, τό, (fr. παθεῖν, πάσχω, as μάθημα fr. paθεῖν), fr. [Soph.,] Hdt. down; 1. that which one suffers or has suffered; a. externally, a suffering, misfortune, calamity, evil, affliction: plur., Ro. viii. 18; 2 Co. i. 6 sq.; Col. i. 24; 2 Tim. iii. 11; Heb. 11. 10; x. 32; 1 Pet. v.95; τὰ εἰς Χριστόν, that should subsequently come unto Christ [W. 193 (182)], 1 Pet. i. 11; τοῦ Χριστοῦ, which Christ endured, 1 Pet. v. 1; also the afflictions which Christians must undergo in behalf of the same cause for which Christ patiently endured, are called παθήματα τοῦ Χριστοῦ [W. 189 (178) note], 2 Co. i. 5; Phil. iii. 10; 1 Pet. iv. 13. b. of an inward state, an affection, passion: Gal. v. 24; τῶν ἁμαρτιῶν, that lead to sins, Ro. vii. 5. 2. i. g. τὸ πάσχειν (see καύχημα, 2), an enduring, undergoing, suffering, (so the plur. in Arstph. thesm. 199) : θανάτου, gen. of the obj., Heb. ii. 9.…
Read the full entry →πάθημα (pathēma) — suffering.
πᾰθ-ημα, ατος, τό,
dative plural παθημάτοις [Refs]:—that which befalls one, suffering, misfortune, [Refs 5th c.BC+]; τὸ π. τοῦ Χριστοῦ the passion of Christ, [NT]; of good fortune, χαῖρε παθὼν τὸ π. (deification) [Refs 5th c.AD+]: mostly in plural, [Refs 5th c.BC+]; ἀκούσια π., opposed to ἑκούσια καὶ ἐκ προνοίας ἀδικήματα, [Refs 5th c.BC+]; τὰ δέ μοι π. μαθήματα γέγονε my sufferings have been my lessons [Refs 5th c.BC+]
II. emotion or condition, affection, π. τῆς ψυχῆς εἶναι τὴν σωφροσύνην, οὐ μάθημα [Refs 5th c.BC+]; opposed to ποίημα, [Refs 3rd c.AD+]; but in early writers mostly in plural, affections, feelings, opposed to ποιήματα, [Refs 5th c.BC+]; παθήμασιν ὑπηρετεῖν obey the feelings, [Refs 4th c.BC+]; opposed to…
πάθημα
pathema
from a presumed derivative of 3806; something undergone, i.e. hardship
or pain; subjectively, an emotion or influence:-- affection,
affliction, motion, suffering.
see GREEK for 3806
πάθημα, ατος, τό
n.n.
suffering, passion
πάθημα pathēma 16x
what is suffered; suffering, affliction, Rom. 8:18; 2 Cor. 1:5, 6, 7; Phil. 3:10; emotion, passion, Rom. 7:5; Gal. 5:24
πάθημα πά^θημα, ατος, τό, παθεῖν anything that befals one, a suffering, calamity, misfortune, Soph., Thuc.: mostly in pl., Hdt., attic; proverb., τὰ δέ μοι παθήματα μαθήματα γέγονε my sufferings have been my lessons, Hdt.
a passive emotion or condition, Xen., Plat.
in pl. incidents, occurrences, Plat.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
suf'-er-ing: A great variety of Hebrew and Greek expressions, too large to be here enumerated, have been translated by "suffering" and other forms derived from the same verb. The most obvious meanings of the word are the following:
(1) The commonest meaning perhaps in the English Versions of the Bible is "to permit," "to allow," "to give leave to": "Moses suffered to write a bill of divorcement, and to put her away" (Mr 10:4).
(2) "To experience," "to go through,"' "to endure": "I have suffered many things this day in a dream because of him" (Mt 27:19). A woman "had suffered many things of many physicians" (Mr 5:26). Other common phrases are "to suffer affliction" (1Th 3:4;
16 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 16 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
καὶ πάλιν πτηνὸς ἀρθεὶς καὶ τὸν ἀέρα καὶ τὰ τούτου παθήματα κατασκεψάμενος ἀνωτέρω φέρεται πρὸς αἰθέρα καὶ τὰς οὐρανοῦ περιόδους, πλανήτων τε καὶ ἀπλανῶν χορείαις συμπεριποληθεὶς κατὰ τοὺς μουσικῆς τελείας νόμους, ἑπόμενος ἔρωτι σοφίας ποδηγετοῦντι,…
Φαραώθης δὲ ἅμα τοῦ τε πάθους ἀπήλλακτο ἡ γῆ καὶ τῆς αἰτίας ἐπελέληστο καὶ τοὺς Ἑβραίους κατεῖχε, καὶ ὥσπερ πλειόνων παθημάτων φύσεις βουλόμενος μαθεῖν οὐκέτʼ ἠφίει τοῖς περὶ τὸν Μωυσῆν ἐξιέναι φόβῳ μᾶλλον ἢ φρονήσει ταύτην αὐτοῖς ἐπιτρέπων.
τοῖς ἐφοδίοις τοῦ Χριστοῦ ἀρκούμενοι, καὶ προσέχοντες τοὺς λόγους αὐτοῦ ἐπιμελῶς ἐνεστερνισμένοι ἥτε τοῖς σπλάγχνοις, καὶ τὰ παθήματα αὐτοῦ ἦν πρὸ ὀφθαλμῶν ὑμῶν.
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θάνατος (thanatos) means 'death' and can refer to both natural and violent forms of death. It encompasses physical death, spiritual death, and even metaphorical uses, such as the death of Christ. The New Testament uses it in various contexts, including imminent danger and eternal death. Notably, it is contrasted with ζωή (zoe), meaning 'life'.
θάνατος, -ου, ὁ (θνήσκω),
[in LXX chiefly for מָוֶת ,מוּת, sometimes דֶּבֶר;]
death;
θάνατος, -ov, 6, (θανεῖν); Sept. for ny) and ny, also for 727 pestilence [W. 29 note]; (one of the nouns often anarthrous, ef. W. § 19, 1s. v.; [B. § 124, 8¢.]; Grimm, Com. on Sap. p. 59); death; 1. prop. the death of the body, i. e. that separation (whether natural or violent) of the soul from the body by which the life on earth is ended: Jn. xi. 4, [13]; Acts ii. 24 [Trmrg. ἅδου] (on this see ddiv); Phil. ii. 27,30; Heb. vii. 23; ix. 15 sq.; Rev. ix. 6; xviii. 8; opp. to ζωή, Ro. viii. 38; 1 Co. iii. 22; 2Co.i. 9; Phil. i. 20; with the implied idea of future misery in the state beyond, 1 Co. xv. 21; 2 Tim. i. 10; Heb. ii. 14 sq.; 1. q. the power of death, 2 Co. iv. 12. Since the nether world, the abode of the dead, was conceived of as being very dark, χώρα καὶ σκιὰ θανάτου (ayy) is equiv. to the region of thickest darkness, i. e. figuratively, a region enveloped in the darkness of…
Read the full entry →θάνατος. For this common noun we may cite such passages as P Petr IIT. 36 (2)? τ]ὸν θάνατον ὑποκείμενον [ἐν] τῆι φυλακῆι διὰ τὴν ἔνδειαν, P Tebt I. 5% (B.c. 118) τοὺς δὲ παρὰ ταῦτα ποιοῦντας θαν[άτωι ζ]ημιοῦσθαι, P Oxy III. 4727 (c. Α.Ὁ. 130) ἄλλοι πολλοὶ τὸν θάνατον τοῦ ζῆν προκρείναντες, 12. 11. 2370}. 36 (A.D. 186) ἡ δὲ κτῆσις μετὰ θάνατον τοῖς τέκνοις κεκράτηται, “but the right of ownership after their death has been settled upon the children” (Edd.). The wellknown inscr. at the entrance of the inner court of the Temple at Jerusalem, threatening all who were not Jews with the penalty of death for entering, ends—és 8’ ἂν ληφθῇ, ἑαυτῶι αἴτιος ἔσται διὰ τὸ ἐξακολουθεῖν θάνατον (OG/S 5087, i/A.D.). In a Latin papyrus containing military accounts, | P Fay rosiii 24 (c. a.p. 180), opposite the name Turbon a letter @ has been inserted, implying, according to the editors, that he has died.…
Read the full entry →θάνατος (thanatos) — death.
θάνᾰτος [θᾰ], ὁ,
(θνῄσκω) death, whether natural or violent, [Refs 8th c.BC+]; τῶν ὑπαλευάμενος θάνατον the death threatened by them, [Refs 8th c.BC+]; θάνατόνδε to death, [Refs 8th c.BC+]; θανάτου τέλος, μοῖρα, [Refs 4th c.BC+]; θανάτου πέρι καὶ ζωᾶς for life and death, [Refs 5th c.BC+]; πόλεώς ἐστι θ., ἀνάστατον γενέσθαι it is its death, [Refs 4th c.BC+]; γῆρας ζῶν θ. [Refs 2nd c.AD+]; θάνατον ἀποθνῄσκειν, τελευτᾶν, [Refs 1st c.BC+]
2. in Law, death-penalty, θάνατον καταγνῶναί τινος to pass sentence of death on one, [Refs 5th c.BC+]; θανάτου δίκῃ κρίνεσθαι[Refs 5th c.BC+]; πρὸς τοὺς ἐχθροὺς.. ἀγωνίσασθαι περὶ θ. [Refs 4th c.BC+]; θ. τῆς ζημίας ἐπικειμένης the penalty is death…
θάνατος
thanatos
from 2348; (properly, an adjective used as a noun) death (literally or
figuratively):--X deadly, (be...) death.
see GREEK for 2348
θάνατος, ου, ὁ
n.m.
death
θάνατος θάνα^τος, ὁ, θνήσκω death, Hom., etc.; θ. τινος the death threatened by him, Od.; θάνατόνδε to death, Il., etc.
in attic, θάνατον καταγιγνώσκειν τινός to pass sentence of death on one, Thuc.; θανάτου κρίνεσθαι to be tried for one's life, id. Thuc.:—ellipt., τὴν ἐπὶ θανάτῳ κεκοσμημένος (sc. στολήν) Hdt.; δῆσαί τινα τὴν ἐπὶ θανάτου (sc. δέσιν) id. Hdt.; τοῖς Ἀθηναίοις ἐπιτρέψαι περὶ σφῶν αὐτῶν πλὴν θανάτου for any penalty short of death, Thuc.
pl. θάνατοι, kinds of death, Od.; or the deaths of several persons or even of one person, Trag.
as prop. n., Θάνατος Death, twin-brother of Sleep, Il.
= νεκρός, Anth.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
120 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 120 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 160 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.
τὴν δεκάτην δ’ εἴ τις τελέσας κατὰ μέτρον ἵκοιτο, οὐκ ἂν ἄωρος ἐὼν μοῖραν ἔχοι θανάτου.
Ὡς δʼ ἀφικομένων τῶν παίδων Ἰάκωβος τὰ περὶ τὸν Ἰώσηπον ἔμαθεν, ὅτι μὴ μόνον εἴη τὸν θάνατον διαπεφευγὼς ἐφʼ ᾧ πενθῶν διῆγεν, ἀλλὰ καὶ ζῇ μετὰ λαμπρᾶς εὐδαιμονίας βασιλεῖ συνδιέπων τὴν Αἴγυπτον καὶ τὴν ἅπασαν σχεδὸν ἐγκεχειρισμένος αὐτῆς ἐπιμέλειαν,
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
ἐποίησαν ὡς ἐκ τούτου τῷ ζῆν κινδυνεύειν. ὅθεν, κύριε, εὐλαβῶς ἔχων τὸν περὶ τοῦ θανάτου αὐτοῦ κινδυνον ἐπιδίδωμικαὶ ἀξιῶ κελεῦσαι ἀχθῆναι αὐτὸν ἐπὶ σὲ πρὸς τὸ τὸ ἀκόλουθον γείνεσθαι
μεσιτείας μου γεναμένης καὶ διέταξα τῷ υἱῷ μου Ἰσιδώρῳ πρὸ μιᾶς ἡμέρας μου τοῦ θανάτου εἴ τί μοι ὑπάρχει ἀγρῶν τε καὶ οἰκοπέδων καὶ χρυσία καὶ ἱμάτια καὶ
μεσιτείας μου γενομένης καὶ διέταξα τῷ υἱῷ μου Ἰσιδώρῳ πρὸ μιᾶς ἡμέρας μου τοῦ θανάτου εἴ τί μοι ὑπάρχει ἀγρῶν τε καὶ οἰκοπέδων καὶ χρυσία καὶ ἱμάτια καὶ
δόξα, transliterated as doxa, is a feminine noun meaning glory, honor, or reputation. It encompasses both the good opinion held about someone and the visible splendor associated with divine presence. In the New Testament, it often refers to the glory of God or the honor due to Him, appearing in verses like Luke 14:10 and Romans 2:7. The word is derived from the root of δοκέω, which relates to opinion or judgment.
δόξα, -ης, ἡ
(< δοκέω),
[in LXX very freq. for כָּבוֹד, also for הוֹד ,תִּפְאֶרֶת, etc., 25 words in all ;]
in cl.,
expectation, judgment, opinion (IV Mac 5:18).
δόξα, -ης, ἡ, (δοκέω), [fr. Hom. down], Sept. most freq. for 7/33, several times for ΤΊ, 177, ete. ; I. opinion, judgment, view: in this sense very often in prof. writ.; but in the Bible only in 4 Mace. ν. 17 (18). II. opinion, estimate, whether good or bad, concerning some one; but (like the Lat. existimatio) in prof. writ. generally, in the saered writ. always, good opinion concerning one, and as resulting from that, praise, honor, glory: Lk. xiv. 10; Heb. iii. 3; 1 Pet. v. 4; opp. to ἀτιμία, 2 Co. vi. 8; opp. to αἰσχύνη, Phil. iii. 19; joined with τιμή, Ro. ii. 7,10; 1 Pet. i. 7; 2 Pet.i.17; δόξα τινός, praise or honor coming to some one, Lk. ii. 32; Eph. iii. 13; coming from some one, Jn. viii. 54; xii. 43; τῶν ἀνθρώπων, τοῦ θεοῦ, Jn. xii. 43 ; Ro. iii. 23 ; persons whose excellence is to redound to the glory of others are called their δόξα: thus, ὑμεῖς ἐστε ἡ δόξα ἡμῶν, 1 Th. ii.…
Read the full entry →δόξα. In the account of a popular demonstration at Oxyrhynchus, P Oxy I. 41 (iii/iv a.p.), the prytanis is hailed as δόξα πόλεω[ς. Deissmann (He/lentsterung αἰ. Semitischen Monotheismus, p. 165 f.) throws out the suggestion that the word may originally have had a “realistic” meaning in the ordinary Grk of the day, and cites as a partial parallel its use as a name for women and ships (cf. F. Bechtel, Dée attéschen translator of Num 2518 was the first to coin it no one can say. | Frawennamen (1902), p. 132). The plur. δόξαι occurs in the
δόξα (doxa) — glory.
δόξᾰ, ἡ,
(δοκέω, δέκομαι) expectation, οὐδ᾽ ἀπὸ δόξης not otherwise than one expects, [Refs 8th c.BC+]; ἐν δόξᾳ θέμενος εὖχος hoping for.., [Refs 5th c.BC+]; δόξαν παρέχειν τινὶ μὴ ποιήσεσθαι.. to make one expect that.., [Refs 5th c.BC+]; δόξαν παρέχεσθαί τινι ὡς.., with participle, [Refs 5th c.BC+]; ἀπὸ τῆς δ. πεσέειν, = Latin spe excidere, [Refs 5th c.BC+]
II. after [Refs 8th c.BC+], notion, opinion, judgement, whether well grounded or not, βροτῶν δόξαι [Refs 5th c.BC+]; κατά γε τὴν ἐμήν, with or without δόξαν, [Refs 5th c.BC+]; opposed to νόησις, [Refs 5th c.BC+]; ἀληθεῖ δόξῃ δοξασταί capable of being subjects of true opinion, [Refs 4th c.BC+]; κύριαι δ. philosophical maxims, title of work by Epicurus, [Refs 1st…
δόξα
doxa
from the base of 1380; glory (as very apparent), in a wide application
(literal or figurative, objective or subjective):--dignity,
glory(-ious), honour, praise, worship.
see GREEK for 1380
δόξα, ης, ἡ
n.f.
honor, renown, glory splendor
δόξα doxa 166x
pr. a seeming; appearance; a notion, imagination, opinion; the opinion which obtains respecting one; reputation, credit, honor, glory; in NT honorable consideration, Lk. 14:10; praise, glorification, honor, Jn. 5:41, 44; Rom. 4:20; 15:7; dignity, majesty, Rom. 1:23; 2 Cor. 3:7; a glorious manifestation, glorious working, Jn. 11:40; 2 Pet. 1:3; pl. dignitaries, 2 Pet. 2:10; Jude 8; glorification in a future state of bliss, Read the full entry →
δόξα δόξα, ης, ἡ, ndoc h_hs fem δοκέω a notion, true or false: and so,
expectation, ἀπὸ δόξης otherwise than one expects, Hom.; παρὰ δόξαν ἤ . . Hdt.; opp. to κατὰ δόξαν, Plat., etc.; ἀπὸ δόξης πεσέειν, Lat. spe excidere, Hdt.; δόξαν παρέχειν τινί to make one expect that, c. inf., Xen.
an opinion, judgment, Pind., attic
like δόκησις, a mere opinion, conjecture, Aesch., etc.; δόξῃ ἐπίστασθαι to imagine, suppose (but wrongly), Hdt.:—also, a fancy, vision, dream, Aesch., Eur.
the opinion which others have of one, estimation, reputation, credit, honour, glory, Lat. existimatio, Solon., Aesch., etc.; δόξαν φέρεσθαι, ἔχειν Thuc., etc.; τινός for a thing, Eur.:—rarely of ill repute, Dem.
the estimate popularly formed of a thing, id. Dem.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law
167 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 166 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 211 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
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·
τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.
ὀλίγας ἐὰν δοκῇ σοι πέμψαι τὸ ἀπόχυμα Ἰσᾶτος καὶ παραλάβωμεν τὸ ἐλάδιον λοιπὸν ἐὰν δόξῃ σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον
Ἐλουρᾶν τὸν βασιλικὸν διαδέχεσθαι τὴν στρατηγείαν Ἐράσου ἐξ ἐπιστολῆς τοῦ κρατίστου ἡγεμόνος. ἐάν συ δόξῃ πέμψαι αὐτῷ ἐλᾶς ἀρτάβην α καὶ ἰχθύδιον ἐπεὶ χρείαν αὐτοῦ ἔχομεν. πέμψεις ἡμῖν εἰς
καὶ τὸν Πεκῦσιν καταφρονεῖν μου τῆς ἡλικίας, ἐπὶ σὲ κατέφυγον καὶ ἀξιῶ, ἐάν σοι δόξῃ, μεταπέμψασθαι τὸν Πεκῦσιν, ἵνα δυνηθῶ ἐκ τῆς σῆς βοηθείας κομίσασθαι τὸ ἴδιον καὶ ἀπὸ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
τιμή (timē) means both 'honor' and 'price.' It encompasses the concept of value, whether in terms of esteem or monetary worth, as seen in various New Testament contexts like Matthew 27:6 and 1 Corinthians 6:20. The word is derived from the verb τίω (tiō), which means to estimate or honor. The lexicons do not show significant disagreement on its meanings.
τιμή, -ῆς, ἡ
[in LXX for עֵרֶךְ, יְקָר, etc. ;]
a valuing, hence, objectively;
a price paid or received: c. gen. pers., Mt 27:9; c. gen. rei, Ac 5:2, 3; pl., Ac 4:34 19:19; τ. αἵματος, Mt 27:6; ἠγοράσθητε τιμῆς, I Co 6:20 7:23; ὠνεῖσθαι τιμῆς ἀργυρίου, Ac 7:16.
esteem, honour: Ro 12:10 13:7, I Co 12:23, I Ti 5:17 6:1,
τιμή, -ῆς, ἡ, (fr. τίω, to estimate, honor, pf. pass. τέτιμαι), fr. Hom. down, Sept. for Σ (a valuing, rating), Wad, 1), 137; 1. a valuing by which the price is fixed; hence the price itself: of the price paid or received for a person or thing bought or sold, with a gen. of the pers. Mt. xxvii. 9; with a gen. of the thing, Acts v. 2sq.; plur., Acts iv. 34; xix. 19; τιμὴ αἵματος, the price paid for killing, [ef. ‘blood-money’], Mt. xxvii. 6 ; ἠγοράσθητε τιμῆς, (not gratis, but) with a price, i. e. (contextually, with emphasis) at a great price [B. § 132, 13; yet see W. 595 (553)], 1 Co. vi. 20 [here Vulg. magno pretio|; vii. 23; ὠνεῖσθαι τιμῆς ἀργυρίου, to buy for a price reckoned in silver, i.e. for silver, Acts vii. 16; thing prized [A.V. honor], Rev. xxi. 24 [Ree.], 26. 2. honor which belongs or is shown to one: the honor of one who outranks others, pre-eminence, δόξα x. τιμή, Heb.…
Read the full entry →τιμή (1) ‘‘honour,” as in Jn 4“: P Tebt I. 334 (B.c. 112) (= Selections, p. 30) preparations for the visit of a Roman senator, who is described as ἐν plfove ἀξιώματι κα[ὶ] τιμῆι κείμενος, ‘‘occupying a position of highest rank and honour,’ and P Oxy I. 412 (iii/iv A.p.) account of a popular demonstration in honour of the prytanis, who replies τὴν μὲν παρ᾽ ὑμῶν τιμὴν ἀσπάζομαι καί ye ἐπὶ τούτῳ σφόδρα χαίρω, “1 acknowledge with great pleasure the honour which you do me”’ (Edd.). Hence the phrase εἰς τὴν τιμήν, “out of regard for,’’ in such passages as BGU III. 84419 (A.p. 83) (= Olsson Papyrusbriefe, p. 140) καλῶς δὲ ποιήσεις παρασχὼν Διοσκόρῳ χάνας ἴ εἰς ἐμὴν τειμήν, and P Giss I. 6611 (early ii/A.D.) ἐρωτῶ [ole εἴς τε τὴν τῶν θεῶν εὐσέβειαν Kal els ἡμετέραν τιμὴν ἀπολῦσαι αὐτόϊν. With 1 Cor 1258 we may compare BGU IV. 114119 (B.c. 14) εἰ od μέν μοι kal τιμὴν περιτιθεῖς. In further…
Read the full entry →τιμή (timē) — honor.
τῑμ-ή, ἡ,
(τίω, see ad near the end).
I. worship, esteem, honour, and in plural honours, such as are accorded to gods or to superiors, or bestowed (whether by gods or men) as a reward for services, τιμῆς ἔμμοροί εἰσι [Refs 8th c.BC+]; ἐν τ. τίθεσθαι or ἄγειν τινά, [Refs 5th c.BC+]; τιμὴν νεῖμαι, ἀπονέμειν τινί, [Refs 5th c.BC+]; τοῖς φίλοις τιμὰς νέμειν pay due regard, [Refs 5th c.BC+]; τιμὰς ὤπασας, πορών, [Refs 5th c.BC+]; τ. εὑρίσκεσθαι, δέκεσθαι, [Refs 5th c.BC+]; τιμῆς λαχεῖν, τυχεῖν, [Refs 5th c.BC+]; οἱ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται paid to them by the young, [Refs 5th c.BC+] the honour due to them, [Refs 5th c.BC+] with honour, honourably, [Refs 5th c.BC+]; τιμῆς ἕνεκα as a mark of honour, [Refs 5th…
τιμή
time
from 5099; a value, i.e. money paid, or (concretely and collectively)
valuables; by analogy, esteem (especially of the highest degree), or
the dignity itself:--honour, precious, price, some.
see GREEK for 5099
τιμή, ῆς, ἡ
n.f.
a price, honor
τιμή timē 41x
a pricing, estimate of worth; price, value, Mt. 27:9; price paid, Mt. 27:6; meton. a thing of price, and collectively, precious things, Rev. 21:24, 26; preciousness, 1 Pet. 2:7; substantial value, real worth, Col. 2:23; careful regard, honor, state of honor, dignity, Rom. 9:21; Heb. 5:4; honor conferred, observance, veneration, Rom. 2:7, 10; 12:10; mark of favor and consideration, Acts 28:10…
Read the full entry →τιμή τι_μή, ἡ, τίω that which is paid in token of worth or value:
worship, esteem, honour, and in pl. honours, Hom., etc.; ἐν τ. ἄγεσθαι, τίθεσθαι τινά Hdt.; ἀπονέμειν, ἀποδοῦναι Soph., Plat.:—c. gen., ἡ τ. θεῶν the honour due to them, Aesch.
honour, dignity, lordship, Hom.:— the prerogative of a king, and in pl. prerogatives, Od., Trag.
a dignity, office, magistracy, and in pl., like Lat. honores, civil honours, Hdt., attic; οἱ ἐν τιμαῖς men in office, Eur.; τιμὴ ἄχαρις a thankless office, Hdt.
an authority, magistracy, τ. δίσκηπτρος, of the Atridae, Aesch., Soph.
a present of honour, offering, Hes., Aesch.: a reward, present, Lat. honorarium, Soph.
of things, worth, value, or price, Lat. pretium, ἐξευρίσκειν τιμῆς τι to get a thing at a price (i. e. a high price), Hdt.; ἐμοὶ δὲ τιμὰ…
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
43 occurrences in the New Testament, rendered 8 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 41 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 43 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.
ὀνομάζει δὲ καὶ ἡμέραν μετὰ τὴν γένεσιν αὐτοῦ δευτέραν, ὅλον ἡμέρας διάστημα καὶ μέτρον ἀνατιθεὶς οὐρανῷ διὰ τὴν ἐν αἰσθητοῖς ἀξίωσίν τε καὶ τιμήν.
Καὶ οὗτοι μὲν ἑπτὰ γενεὰς διέμειναν θεὸν ἡγούμενοι δεσπότην εἶναι τῶν ὅλων καὶ πάντα πρὸς ἀρετὴν ἀποβλέποντες, εἶτα προϊόντος χρόνου μεταβάλλονται πρὸς τὸ χεῖρον ἐκ τῶν πατρίων ἐθισμῶν μήτε τὰς νενομισμένας τιμὰς ἔτι τῷ θεῷ παρέχοντες μήτε τοῦ πρὸς…
οἱ δὲ ὑπομένοντες ἐν πεποιθήσει δόξαν καὶ τιμὴν ἐκληρονόμησαν, ἐπήρθησάν τε καὶ ἔγγραφοι ἐγένοντο ἀπὸ τοῦ θεοῦ ἐν τῷ μνημοσύνῳ αὐτοῦ εἰς τοὺς αἰῶνας τῶν αἰώνων.
ἀρτάβας ἡμιολίους, ἧς δʼ ἐὰν μὴ ἀποδῶι ἀρτάβης ἀποτεισάτω τὴν ἐσομένην ἐν τῇ ἀγορᾷ τιμὴν ἡμιόλιον, ἡ δὲ πρᾶξις ἔστω … … ἐκ τοῦ δεδανεισμένου Φμόιτος καὶ ἐκ τῶν
γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους οὗ καὶ συμπεπεῖσθαι αὐτῷ τῆς συγχωρηθείσης τιμῆς χαλκοῦ ταλάντων δύο δραχμῶν τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ
γέγραπται ἀποτεισάτω ἐν τῷ ἐχομένωι μηνὶ παραχρῆμα ἡμιόλιον ἢ τὴν ἐσομένην ἐν τῇ ἀγορᾶι τιμήν, καὶ ἡ πρᾶξις ἔστω Ὥρῳ ἐκ τοῦ δεδανεισμένου καὶ ἐξ ἑνὸς καὶ ἑκάστου αὐτῶν
The Greek word στεφανόω (i.e., *stephanoō*) means 'to crown' or 'to adorn with a wreath.' It is derived from στέφανος (i.e., *stephanos*), which refers to a crown or wreath. The term is used in the New Testament to describe the act of crowning a victor, as in 2 Timothy 2:5, and can also carry metaphorical meanings of honoring or glorifying someone.
στεφανόω, -ῶ
(< στέφανος),
[in LXX for עטר ;]
c. acc. pers.,
to crown: of a victor, II Ti 2:5. Metaph., δόξῃ κ. τιμῇ, He 2:7, 9 (LXX).†
στεφανόω, -@: 1 aor. ἐστεφάνωσα; pf. pass. ptep. ἐστεφανωμένος ; (στέφανος) ; fr. Hom. down ; a. to encircle with a crown, to crown: the victor in a contest, 2 Tim. ii. 5. Ὁ. univ. to adorn, to honor: τινὰ δόξῃ κ. τιμῇ, Leb. ii. 7, 9, fr. Ps. viii. 6.
στεφανόω. In P Cairo Zen I. 590607 (B.C. 257) Hierokles writes to Zenon regarding a boy who was Zenon’s nominee in the games, ἐλπίζω ce στεφανωθήσεσθαι, ““1 hope that you will be crowned (i.e. victorious) through him”: cf. 2 Tim 25.
στεφανόω (stephanoō) — to crown.
στεφᾰν-όω,
middle, Syracusan 2nd pers. singular imperative στεφάνουσο [Refs 3rd c.BC+]:—passive, future -ώσομαι[Refs 1st c.AD+]; -ωθήσομαι [Refs 4th c.BC+]
I. used by [Refs 8th c.BC+] only in passive, to be put round in a circle or as a rim or border, and hence to be put round, ἣν περὶ μὲν πάντῃ Φόβος ἐστεφάνωται round about the aegis is Terror wreathed, [Refs 8th c.BC+]; ἀμφὶ δέ μιν θυόεν νέφος ἐστεφάνωτο all round about him was a cloud, [Refs]; νῆσον, τὴν πέρι πόντος ἐστεφάνωται the sea lies round about the island, [Refs 8th c.BC+] constellations which heaven has all round it, [Refs 8th c.BC+]; of a crowd of spectators surrounding a dancing-floor, ἀμφὶ δ᾽ ὅμιλος ἀπείριτος ἐστεφάνωτο [Refs]; περὶ δ᾽ ὄλβος ἀπείριτος ἐστεφάνωτο around were.. riches in a circle placed, [Refs 8th c.BC+]: so in later Epic…
στεφανόω
stephanoo
from 4735; to adorn with an honorary wreath (literally or
figuratively):--crown.
see GREEK for 4735
στεφανόω
v.
I crown, adorn
στεφανόω stephanoō 3x
to crown; to crown as victor in the games,
στεφανόω στέφανος used by Hom. in Pass., to be put round, Lat. circumdari, ἢν περὶ μὲν φόβος ἐστεφάνωται round about which (the shield) is Terror wreathed, Il.; ἀμφὶ δέ μιν νέφος ἐστεφάνωτο all round about him was a cloud, id. Il.; περὶ νῆσον πόντος ἐστεφάνωται the sea lies round about the island, Od.
to be surrounded, Lat. cingi, ἐστεφανωμένος τιήρην μυρσίνηι having his tiara wreathed with myrtle, Hdt.
Act. to crown, wreathe, χαίτην Pind.; στ. τινά Eur., etc.: c. dupl. acc., εὐαγγέλια στεφανοῦν τινά to crown one for good tidings, Ar.:—Pass. to be crowned or rewarded with a crown, Hdt., Pind.:—Mid. to crown oneself, στεφανοῦσθε κισσῶι Eur., Ar.
in Mid. to win a crown, of the victor at the games, Pind.
Verb-RPP-ASM — Verb · perfect · passive · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-RPP-ASM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Accusative Number: Singular Gender: Masculine
3 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 3 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
προσέχετε: Τὸν μὲν ἕνα ἐπὶ τὸ θυσιαστήριον, τὸν δὲ ἕνα ἐπικατάρατον, καὶ ὅτι τὸν ἐπικατάρατον ἐστεφανωμένον;
καὶ ὁμοίαις τιμαῖς τους … φανερὸν ὑμῖν ποιούμενοι τῆς ἱερᾶς μουσικῆς συνόδου ἀνακηρύχθαι καὶ ἐστεφανωμενον … … εἰκόνι περιχρύσῳ ἐπὶ τῷ καὶ α … υτος ενωελ … ως ἐκ
The Greek word ὅπως (i.e., *hopōs*) serves as both a relative adverb and a conjunction. It conveys meanings related to manner, purpose, or design, often translated as 'how' or 'in order that.' The New Testament uses it in various contexts, including Matthew 6:2 and Luke 24:20. Notably, it can appear with different verb tenses and moods, indicating its flexible grammatical role.
ὅπως, (fr. πῶς and the relat. ὁ), with the indicative, a relat. adverb but, like the Lat. ut, assuminz also the nature of a conjunction [οἵ. W. 449 (418 sq.) ]. aE As an Adverb; as, in what manner, how; once so in the N. T. in an indir. question, with the indie.: οὐκ ἔγνως, ὅπως κτλ. Lk. xxiv. 20, where cf. Bornemann, Scholia ete. Ir. A Conjunction, Lat. ut, answering to the Germ. dass, that; in class. Grk. with the optat., and subjunc., and fut. indic.; ef. esp. Klotz ad Devar. ii. 2 p. 681 sqq. But the distinction observed between these constructions by the more elegant Grk. writ. is quite neglected in the N. T., and if we except Mt. xxvi. 59 L TTr (ὅπως θανατώσουσιν), [1 Co. i. 29 Ree.*!7], only the subjunctive follows this particle (for in Mk. v. 23, for ὅπως . . . ζήσεται, L txt. T Tr WH have correctly restored iva... ζήσῃ); cf. W. 289 (271); B. 233 (201) sq.; [214 (185) ]. 1. It…
Read the full entry →ὅπως. (1) An interesting use of ὅπως, in which it is virtually a conjunction = ‘‘in which case,”’ is seen in such passages as P Tebt II. 414°? (ii/a.D.) ἡ Anvé(= ὶ)ς Tod ᾿Αγαθανγέλου ἐστίν, ὅπως τοῖς παιδίοζιδς δοθῇ, ‘‘the trough belongs to Agathangelus, so let it be given to the children ’’ (Edd.). See further Pro/eg. p. 177 nt. (2) For ὅπως, like πῶς, used in the sense of ὡς, ὅτι (cf. Blass Gr. p. 230f.), we may recall the letter of the prodigal BGU III. 846*® (ii/a.p.) (= Selections, p. 95) οὐκ οἶδες, ὅτι θέλω πηρὸς γενέσται, εἰ γνοῦναι, ὅπως ἀνθρόπῳ [ἔ]τ[ι] ὀφείλω ὀβολόν ; “do you not know that I would rather be a cripple than be conscious that I am still owing anyone an obolus?’’ Deissmann (LAE, p. 179 n.*8) finds a beginning of this usage in Lk 247°, the only place in the NT where ὅπως is construed with the ind. (but cf. Mt 2655. A). A good ex. of ὅπως c. ind. from the papyri is…
Read the full entry →ὅπως (hopōs) — that.
ὅπως,
Epic dialect also and Aeolic dialect ὅππως, Ionic dialect ὅκως, Doric dialect ὁπῶς accusative to [Refs 2nd c.AD+] adverb of Manner, Relat. as, in such manner as, and with interrogative force how, in what manner, rarely indefinite, see below [Refs 4th c.BC+]
__B FINAL CONJUNCTION, in such a manner that, in order that. adverb of Manner, how, as:
__B.I Relat. to ὥς or οὕτως (like ὡς), in such manner as, as:
__B.I.1 with the ordinary Constr. of the Relat.:
__B.I.1.a with indicative, ἦ τοι νόστον, ὅπως φρεσὶ σῇσι μενοινᾷς, ὥς τοι Ζεὺς τελέσειεν [Refs 8th c.BC+] adverb, με τοῖον ἔθηκεν, ὅπως (for οἷον)[Refs 8th c.BC+]; ὅ. ἔχω as I am, on the spot, [Refs 5th c.BC+]
ὅπως
hopos
from 3739 and 4459; what(-ever) how, i.e. in the manner that (as
adverb or conjunction of coincidence, intentional or
actual):--because, how, (so) that, to, when.
see GREEK for 3739
see GREEK for 4459
ὅπως
Adv
how, in order that, so that
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
53 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 53 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 112 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.
γεγόνασι δ’ ὅπερ αὐτὸς εἶπεν οὐ μόνον, ἵνα φῶς ἐκπέμπωσιν ἐπὶ γῆν, ἀλλὰ καὶ ὅπως σημεῖα μελλόντων προφαίνωσιν·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
οὗτος δἰ ὑπακοῆς ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ, ὅπως γῆν ὀλίγην καὶ συγγένειαν ἀσθενῆ καὶ οἶκον μικρὸν καταλιπὼν κληρονομήσῃ τὰς ἐπαγγελίας τοῦ θεοῦ.
αὐτοῦ δὲ μηδʼ ἀποδεδωκότος ἡμῖν μηδὲ ἵππον μηδὲ τὴν πορείαν αὐτῆς ἐπιδεδωκότος, ἐγράψαμέν σοι, ὅπως οὖν εἰδῆις. ἔρρωσο. καλῶς οὖν ποιήσεις ἀγοράσας ἐμοί τε πορφύρας στατῆρας δύο καὶ Ἀφροδισίαι
αὐτοῦ … ἐὰν φαίνηται μεταδόνθʼ ἡμῖν τῶν παρὰ σοῦ φιλανθρώπων συντάξαι γράψαι οἷς καθήκει ὅπως μὴ περισπώμεθα ἐπὶ τὰ μὴ καθήκοντα κριτήρια, εἰ δέ τι οἴεται ἐπὶ τοῦ Σαντοβίθυος
βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The Greek word χάρις (*charis*) means grace or favor and is derived from the concept of graciousness. It encompasses both the objective aspect of beauty and charm, as well as the subjective experience of kindness and gratitude. In the New Testament, it frequently refers to divine grace, emphasizing its free and universal nature, and is used in various contexts, such as expressions of thanks and the influence of grace on the heart.
THERE has often been occasion to observe the manner in which Greek words taken up into Christian use are glorified and transformed, seeming to have waited for this adoption of them, to come to their full rights, and to reveal all the depth and the riches of meaning which they contained, or might be made to contain. Xdpisis one of these. It is hardly too much to say that the Greek mind has in no word uttered itself and all that was at its heart more distinctly than in this; so that it will abundantly repay ὃ xtvu. SYNONYMS OF THE NEW TESTAMENT. 167 our pains to trace briefly the steps by which it came to its highest honours. Χάρις, connected with χαίρειν, is first of all that property in a thing which causes it to give joy to the hearers or beholders of it, as Plutarch (Phil. cum Prine. 3) has rightly explained it, χαρᾶς yap οὐξὲν οὕτως γονιμόν ἐστιν ὡς χάρις (cf. Pott. Etym. Forsch.…
Read the full entry →χάρις, -ἰτος, ace. χάριν, and twice in LT Tr WH the rarer form χάριτα (Acts xxiv. 27; Jude 4) which is also poetic (cf. Bitm. Ausf. Spr. i. 8.44 Anm.1; [WH. App. 157; B. 13 (12)]), ace. plur. χάριτας (Acts xxiv. 27 RG), ἡ, (χαίρω), fr. Hom. down, Hebr. jM, grace; i.e. 1. prop. that which affords joy, pleasure, delight, sweetness, charm, loveliness : grace of speech (Eccl. x. 12; Sir. xxi. 16; xxxvii. 21; Hom. Od. 8,175; τῶν λόγων, Dem. 51, 9; 1419, 16; χάριτες μωρῶν, verbal pleasantries which the foolish affect in order to ingratiate themseives, Sir. xx. 13), λόγοι χάριτος (gen. of quality), Lk. iv. 22; χάριν διδόναι τοῖς ἀκούουσινν Eph. ἵν 29; ἐν χάριτι, with grace [the subst. ἅλας being added; see Bp. Lghtft.], Col. iv. 6. 2. good-will, lovingkindness, favor: ina broad sense, χάρις mapa τινι, Lk. ii. 52; ἔχειν χάριν πρός twa, to have favor with one, Acts ii. 47; χάρις ἐναντίον τινός…
Read the full entry →χάρις. The utmost we can attempt with this important word is to illustrate some of its meanings from our sources with the view of showing how readily it lent itself to the deeper Christian implications involved in its NT use. I. *‘grace,” ‘‘ graciousness”: OG/S 383° (Commagene rescript—mid. i/B.C.) ἔργα χάριτος ἰδίας : cf Lk 42%. 2, ‘‘favour’’: P Leid Di™ (B.c. 162-161) (=I. p. 25, UPZ i. p. 231) περὶ μὲν οὖν τούτων δοῖ σοι ὁ Σάραπις kal ἡ Ἶσις ἐπαφροδισί[α]ν χάριν μορφὴν πρὸς τὸν βασιλέα καὶ τὴν βασίλισσαν, similarly 76, ΚΚ1ῦ (c. B.c. 99) (=I. p. 52), P Lips I. τος (1i/i B.c.) χάριν σοι ἔχω ἐφ᾽ als γράφεις ἐπι[σ]τολαῖς, and 76.24, BGU I. 192 (A.p. 135) ἠξίου προσφυγεῖν TH χάριτι τοῦ θεοῦ ἐπιφανεστάτου Αὐτοκράτορος, 2d. IV. 1085° (time of Marcus) κατὰ τὴν χάριν τοῦ θεοῦ Aid[(Jov ᾿Αντων[εἸίνου δύνονται ἔχειν τὸν τάφον, P Grenf II. 684 (A.D. 247) ὁμολογῶ χαρίζεσθ[αι] σοὶ χάριτι ἀναφαιρέτῳ…
Read the full entry →χάρις (charis) — grace.
χάρις [ᾰ], ἡ,
genitive χάρῐτος: accusative χάριν [ῑ in arsi, [Refs 8th c.BC+], etc.; also χάριτα [Refs 5th c.BC+]; dative χάρισι, χαρίτεσσι, [Refs 8th c.BC+]: (χαίρω):—grace:
I. in objective sense, outward grace or fauour, beauty, properly of persons or their portraits, θεσπεσίην δ᾽ ἄρα τῷ γε χάριν κατεχεύατ᾽ Ἀθήνη [Refs 8th c.BC+]: plural, graces, κάλλεϊ καὶ χάρισι στίλβων [Refs 8th c.BC+]gracefully, [Refs 5th c.BC+] of ear-rings, [Refs 8th c.BC+]; of works, ἔργοισι χάριν καὶ κῦδος ὀπάζει [Refs 8th c.BC+]; of words, οὔ οἱ χ. ἀμφιπεριστέφεται ἐπέεσσιν [Refs]; πλείστη δὲ χ. κατὰ μέτρον ἰούσης [γλώσσης] [Refs 8th c.BC+]
χάρις
charis
from 5463; graciousness (as gratifying), of manner or act (abstract or
concrete; literal, figurative or spiritual; especially the divine
influence upon the heart, and its reflection in the life; including
gratitude):--acceptable, benefit, favour, gift, grace(- ious), joy,
liberality, pleasure, thank(-s, -worthy).
see GREEK for 5463
χάρις, ιτος, ἡ
n.f.
grace, favor, kindness
χάρις charis 155x
pleasing show, charm; beauty, gracefulness; a pleasing circumstance, matter of approval, 1 Pet. 2:19, 20; kindly bearing, graciousness, Lk. 4:22; a beneficial opportunity, benefit, 2 Cor. 1:15; Eph. 4:29; a charitable act, generous gift, 1 Cor. 16:3; 2 Cor. 8:4, 6; an act of favor, Acts 25:3; favor, acceptance, Lk. 1:30, 52; Acts 2:47; 7:10, 46; free favor, free gift, grace,
χάρις χά^ρις, ιος, ἡ, χαίρω Grace, Lat. gratia:
outward grace or favour (as we say well or ill favoured), grace, loveliness, Hom., etc.; τῷγε χάριν κατεχεύατ᾽ Ἀθήνη over him Athena shed grace, Od.; of persons, pl. graces, charms, id. Od., etc.:—more rarely of things, ἔργοισι χάριν καὶ κῦδος ὀπάζειν id. Od.; ἡ τῶν λόγων χ. Dem.
grace or favour felt, whether on the part of the Doer or the Receiver:
on the part of the Doer, grace, graciousness, kindness, goodwill, τινός for or towards one, Hes., Thuc., etc.
on the part of the Receiver, the sense of favour received, thankfulness, thanks, gratitude, Il.; τινός for a thing, οὐδέ τίς ἐστι χάρις μετόπισθ᾽ εὐεργέων Od.; c. inf., οὔ τις χάρις ἦεν μάρνασθαι one has no thanks for fighting, Il.; χάριν εἰδέναι τινί to acknowledge a sense of favour, feel…
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
gras:
1. The Word Charis:
In the English New Testament the word "grace" is always a translation of (charis), a word that occurs in the Greek text something over 170 times (the reading is uncertain in places). In secular Greek of all periods it is also a very common word, and in both Biblical and secular Greek it is used with far more meanings than can be represented by any one term in English Primarily
Grace
(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God’s forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15;
Favor, mercy. Divine grace is the free and undeserved love and favor of God towards man as a sinner, especially as exhibited in the plan of redemption through Jesus Christ, Joh 1:17 3:16 Ro 3:24-26. It is only by the free grace of god that we embrace the offers of mercy, and appropriate to ourselves the blessings graciously purchased by redeeming blood.
The "GRACE OF GOD," spontaneous, unmerited, self-directed, and almighty, is the source of the whole scheme of redemption, Ro 11:6 2Ti 1:9. With it are united "the grace of our Lord Jesus Christ," who gave himself for sinners; and that of "the Spirit of grace," by whom alone the grace offered by the Father and purchased by the…
155 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 155 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 60 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
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·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τὰ παιδία καὶ οἱ ἐν οἴκωι πάντες. περὶ ὧν ἂν αἱρῆσθε γράφετέ μοι. χάριν σοι ἔχω ἐφʼ αἷς γράφεις ἐπιστολαῖς. ὅταν ἡμῖν γράψῃς ἔνψυχόν τι λαμβάνω· ἐπισκοπεῖται ὑμᾶς
πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω χάριτος πρεπούσης ἐπιτεύξεσθε.
μου δουκὸς ἀνενέγκῃς, αὐτοῦ γάρ ἐστιν τοὺς τὰ τοιαῦτα τολμοῦντας ἐκδικεῖν, καὶ τούτου τυχὼν χάριτά σοι ὁμολογήσω, κύριε. διευτύχει. Αὐρήλιος Σακαῶν ἐπιδέδωκα. Αὐρήλιος Δημήτριος ἔγραψα ὑπὲρ αὐτοῦ ἀγραμμάτου. ὑπατείας
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 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 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
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.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
The Greek word ὑπέρ (transliterated as *huper*) is a preposition meaning 'over' or 'above' when used with the genitive case, and it can imply 'for' or 'on behalf of' in various contexts. It appears frequently in the New Testament, particularly in discussions of Christ's sacrificial death, such as in Matthew 5:44 and Romans 5:6-8. The word can also express excess or superiority when used with the accusative case.
Ir has been often claimed, and in the interests of an all-important truth, namely the vicarious character of the sacrifice of the death of Christ, that in such passages as Met. 4i;-93 Tit. i. 14: 1 Tim. 11. 6; Gal. 111: 13+ Luke REM 19, 203 1 Pet. 11. 21: 11.133 iv.1; Rom. v.38; John x. 15, in all of which Christ is said to have died ὑπὲρ πάντων, UTEP ἡμῶν, ὑπὲρ τῶν προβάτων, and the like, ὑπέρ shall be accepted as equipollent with ἀντί. And then, it is further urged that, as ἀντί is the preposition first of equivalence (Homer, Jl. ix. 116, 117) and then of exchange (1 Cor. xi. 15; Heb. xii. 2, 16; Matt. v. 38), ὑπέρ must in all those passages be regarded as having the same force. Each of these, it is evident, would thus become a dictum probans for a truth, in itself most vital, namely that Christ suffered, not merely on our behalf and for our good, but also in our stead, and bearing…
Read the full entry →ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., II Co 11:23),
prep. c. gen., acc.
C. gen., primarily of place (rest or motion), over, above, across, beyond, hence, metaph.,
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (μὴ γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Co. ν. 21 (τὸν οὐ γνόντα would be equiv. to ἀγνοοῦντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, Lk. i. 20; ἔσῃ τυφλὸς μὴ βλέπων, Acts xiii. 11. where the writer or speaker does ποῦ regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2 p. 666), — to be rendered without ete. (Germ. ohne zu with inf.) [ef. B. § 148, 7 b.]: ἐξῆλθε μὴ ἐπιστάμενος, ποῦ ἔρχεται, Heb. xi. 8; add, Mt. xxii. 12; Lk. xiii. 11 [(but ef. B. § 148, 7¢.)]; Acts v. 7; xx. 22; Heb.ix.9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc. : θερίσομεν μὴ ἐκλυόμενοι, Gal. vi. 9; μὴ…
Read the full entry →ὑπέρ. From its original locative meaning ‘‘ over” (as in P Par 1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came to be applied in a variety of ways. I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the customary offerings to the gods on behalf of us and our children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέσθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..) γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also crane, ὑπερ with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10 (will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ…
Read the full entry →ὑπέρ (huper) — above/for.
ὑπέρ [ῠ],
Epic dialect also ὑπείρ, used by [Refs 8th c.BC+] ὁπέρ (which see): in Aeolic dialect replaced by περί (see. περί [Refs 4th c.BC+] also dative (Cf. Sanskrit upaári 'above', Gothic ufar, O[Refs 5th c.BC+] ofer 'over':—from it are formed the comparative and superlative ὑπέρτερος, -τατος, also adverb ὕπερθεν, and Nouns ὑπέρα, ὕπερος.)
__A WITH GENIT.,
__A.I of Place, over;
__A.I.1 in a state of rest, over, above, frequently in [Refs 8th c.BC+]; χιτωνίσκους ἐνεδεδύκεσαν ὑ. γονάτων not reaching to the knees, [Refs 8th c.BC+]; στῆ δ᾽ ἄρ᾽ ὑ. κεφαλῆς stood over his head as he lay asleep, [Refs 8th c.BC+]; ὑ. κεφαλῆς οἱ ἐγίνετο διεξελαύνοντι over head, i. e. over the gateway, [Refs 5th c.BC+]; τὰ ὑ. κεφαλῆς the higher ground, [Refs 5th c.BC+]; Ἰονίας ὑ. ἁλὸς οἰκέων on the Ionian sea…
ὑπέρ
huper
a primary preposition; "over", i.e. (with the genitive case) of place,
above, beyond, across, or causal, for the sake of, instead, regarding;
with the accusative case superior to, more than:--(+ exceeding,
abundantly) above, in (on) behalf of, beyond, by, + very chiefest,
concerning, exceeding (above, -ly), for, + very highly, more (than),
of, over, on the part of, for sake of, in stead, than, to(-ward),
very. In the comparative, it retains many of the above applications.
ὑπέρ
Prep.
in behalf of, above
ὑπέρ hyper 150x
(1) gen., above, over; met. in behalf of, Mt. 5:44; Mk. 9:40; Jn. 17:19; instead of beneficially, Phlm. 13; in maintenance of, Rom. 15:8; for the furtherance of, Jn. 11:4; 2 Cor. 1:6, 8; for the realization of, Phil. 2:13; equivalent to περί, about, concerning, with the further signification of interest or concern in the subject, Acts 5:41; Rom. 9:27; Read the full entry →
ὑπέρ over, above, w. gen, over, beyond, w. acc.
Lat. super:—hence are formed comp. and Sup. ὑπέρτερος, -τατος.
WITH GENIT.,
of Place, over, above:
in a state of rest, στέρνον ὑπὲρ μαζοῖο Il.; ὑπὲρ κεφαλῆς στῆναί τινι to stand over his head, Hom.: of countries, above, further inland, οἰκέοντες ὑπὲρ Ἁλικαρνησσοῦ μεσόγαιαν Hdt.
in a state of motion, over, across, ὑπὲρ θαλάσσης καὶ χθονὸς ποτωμένοις Aesch.
over, beyond, ὑπὲρ πόντου Od.
metaph., from the notion of standing over to protect, for, for defence of, in behalf of, ἑκατόμβην ῥέξαι ὑπὲρ Δαναῶν Il.; θύειν ὑπὲρ τῆς πόλεως Xen.; ὑπὲρ τῆς πατρίδος ἀμύνειν to fight for one's country, etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
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…
158 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 154 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
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.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι.
τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον
μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν ἀρουρῶν
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
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 ὁ
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 verb γεύομαι (i.e., *geuomai*) means 'to taste' or 'to experience.' It can refer to both the literal act of tasting food and the metaphorical sense of experiencing something, whether good or bad. In the New Testament, it appears in various contexts, such as tasting food (Acts 10:10) and experiencing death (Hebrews 2:9). The lexicons do not show significant disagreement on its meanings.
γεύω,
[in LXX chiefly for טעם;]
to make to taste. Mid., to taste eat: absol., Ac 10:10 20:11, Col 2:21; c. gen., Mt 27:34, Lk 14:24, Ac 23:14; c. acc. (not cl., but v. Westc, Heb., 2:9; M, Pr., 66, 245), Jo 2:9. Metaph., He 6:4; ῥῆμα θεοῦ, He 6:5 (on case, v. supr., and cf. Milligan, NTD, 68) θανάτου (cf. Talmudic טַעַם מִיתָה), Mt 16:28, Mk 9:1, Lk…
Read the full entry →γεύω: [οἵ. Lat. gusto, Germ. kosten; Curtius § 131]; to cause to taste, to give one a taste of, τινά (Gen. xxv. 30). In the N. T. only Mid. γεύομαι : fut. γεύσομαι ; 1 aor. ἐγευσάμην; 1. (0 taste, try the flavor of: Mt. xxvii. 34; contrary to better Grk. usage (ef. W. § 30, 7c. [and p. 36; Antuol. Pal. 6, 120]) with ace. of the obj.: Jn. ii.9. 2. to taste, i.e. perceive the flavor of, partake of, enjoy: τινος, Lk. xiv. 24 (yevoerai μου τοῦ δείπνου, i. e. shall paryh take of my banquet); hence, as in Grk. writ. fr. Hom. down, i. q. to feel, make trial of, experience: twos, Heb. vi. 4; ῥῆμα θεοῦ, ib. 5, (τῆς γνώσεως, Clem. Rom. 1 Cor. 36,2). asin Chald., Syr. and Rabbin. writers, γεύεσθαι tov θανάτου [W. 33 (32)]: Mt. xvi. 28; Mk. ix. 1; Lk. ix. 27; Jn. viii. 52; Heb. ii. 9; [ef. Wetstein on Mt. 1. c.; Meyer on Jn. 1. c.; Bleek, Liinem., Alf. on Heb. 1. e.]. foll. by ὅτι: 1 Pet. ii. 3…
Read the full entry →γεύομαι. For y. with genitive, cf. the standing formula in the ἀφο ὶ of the Decian persecution (A.D. 250) τῶν ἱερῶν ἐγευσάμην, e. g. P Oxy IV. 65812 (= Selections, p. 116). With the acc., as in Jn 2° and in the LXX fairly often, it may be cited from Prezsigke 1106 (Ptolemaic), where sundry officials καὶ οἱ συμπόσιον γευόμενοι join in a complimentary monument to their entertainer. See Abbott, Joh. Gr. p. 76f. ; and on the change of construction in Heb 64! see Milligan Documents, p. 68. The verb is used absolutely (as in Ac 10!) in Preisrgke 1944 (inscr. on a cup—Roman age) ἐκ τούτου ἐγευσάμην. The verbal occurs, negatived, in P Giss I. 1013 (1i/A.D.) ἄ[γ]ευστος ἐκοιμώμην, ‘I was going to bed without bite or sup.” The noun from a compound may be observed in a small undated fragment, CPHerm 27 προσγεύσεως τί . «0: ἀρτοκόπῳ appears just below. MGr has γεύομαι esten tes still, = ‘‘…
Read the full entry →γεύω (geuō) — to taste.
γεύω,
future γεύσω [Refs 4th c.BC+]: aorist ἔγευσα [Refs 5th c.BC+]: —middle, future γεύσομαι [Refs 8th c.BC+]: aorist ἐγευσάμην [Refs]; γεύσεται, -σόμεθα, Epic dialect for -ηται, -ώμεθα, [Refs 8th c.BC+]: 3rd.pers. plural optative γευσαίατο [Refs 5th c.BC+]: perfect γέγευμαι [Refs 4th c.BC+]: pluperfect ἐγέγευντο [Refs 5th c.BC+]:—give a taste of, γλυκὺν γεύσας τὸν αἰῶνα [Refs 5th c.BC+]
II. middle, γεύομαι, with perfect and pluperfect passive, taste, with genitive, προικὸς γεύσεσθαι Ἀχαιῶν [Refs 8th c.BC+]; ἀλλήλων ἐγέγευντο they had tasted, eaten of.., [Refs 5th c.BC+]
II.2. take food, [NT+5th c.BC+]; dine, PLond. unpublished[Refs 4th c.AD+]
γεύομαι
geuomai
a primary verb; to taste; by implication, to eat; figuratively, to
experience (good or ill):--eat, taste.
γεύομαι
v.
I taste, experience
γεύομαι geuomai 15x
to taste, Mt. 27:34; Jn. 2:9; absol. to take food, Acts 10:10, et al.; met. to have perception of, experience, Heb. 6:4, 5; 1 Pet. 2:3; θανάτου γεύεσθαι, to experience death, to die, Mt. 16:28, et al.
Verb-ADS-3S — Verb · aorist · middle deponent · subjunctive · third person · singularaorist middle deponent subjunctive — a completed action, viewed as a whole.
V-ADS-3S Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: Subjunctive Person: third Number: Singular
tast (Hebrew Ta`am, "the sense of taste," "perception," from Ta`am, "to taste," "to perceive"; Aramaic Te`em, "flavor," "taste" (of a thing); Hebrew chekh, "palate," "roof of the mouth" = "taste"; geuomai; noun geusis; in 2 Macc 7:1 the verb is ephaptomai):
(1) Literal:
(a) Gustation, to try by the tongue: "The taste (ta`am) of it manna was like wafers made with honey" (Ex 16:31); "Doth not the ear try words, even as the palate (chekh) tasteth (Ta`am) its food?" (Job 12:11); "Belshazzar, while he tasted (literally, "at the taste of," Te`em) the wine, commanded to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem; that the king and his lords, his wives and his concubines, might drink therefrom" (
→ The sense of, lost 2Sa 19:35
15 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 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 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.
ᾠήθη γὰρ αὑτοῦ πάντ’ εἶναι κτήματα, ὅσα εἶδεν, ὧν ἤκουσεν, ὧν ἐγεύσατο, ὧν ὠσφρήσατο, ὧν ἥψατο, καὶ πάντων ὑπέλαβεν εὑρετὴν καὶ
οἰόμενος δὲ συμφορᾷ περιπεσεῖσθαι παρακούσαντας ἀναπείθει κακοήθως τὴν γυναῖκα γεύσασθαι τοῦ φυτοῦ τῆς φρονήσεως ἐν αὐτῷ λέγων εἶναι τήν τε τἀγαθοῦ καὶ τοῦ κακοῦ διάγνωσιν, ἧς γενομένης αὐτοῖς μακάριον καὶ μηδὲν ἀπολείποντα τοῦ θείου διάξειν βίον.
διὰ τούτου ἀτενίζομεν εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ, διὰ τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς, διὰ τούτου…
τὰ κελευσθέντα ὑπὸ τῆς θείας κρίσεως καὶ νῦν ἐνώπιον ὑμῶν θύων καὶ σπένδων καὶ γευσάμενος τῶν ἱερείων ἅμα Ταῶτι γυναικὶ καὶ Ἀμμωνίῳ καὶ Ἀμμωνιανῷ υἱοῖς καὶ Θέκλᾳ θυγατρὶ διʼ
ὑμᾶς θύοντας καὶ γευομένους. Μάρκος Αὐρήλιος Σεσονγῶσις καὶ ὡς χρηματίζω εἶδον ὑμᾶς θύοντας καὶ γευσαμένους τῶν ἱερείων.
Ὡρίων Δίῳ χαίρειν. τῶι ἀναδιδόντι σοι ταῦτά μου τὰ γράμματα ποίησον αὐτὸν γεύσασθαι τοῦ οἴνου. ἔτους δ Θὼθ ιβ.
θάνατος (thanatos) means 'death' and can refer to both natural and violent forms of death. It encompasses physical death, spiritual death, and even metaphorical uses, such as the death of Christ. The New Testament uses it in various contexts, including imminent danger and eternal death. Notably, it is contrasted with ζωή (zoe), meaning 'life'.
θάνατος, -ου, ὁ (θνήσκω),
[in LXX chiefly for מָוֶת ,מוּת, sometimes דֶּבֶר;]
death;
θάνατος, -ov, 6, (θανεῖν); Sept. for ny) and ny, also for 727 pestilence [W. 29 note]; (one of the nouns often anarthrous, ef. W. § 19, 1s. v.; [B. § 124, 8¢.]; Grimm, Com. on Sap. p. 59); death; 1. prop. the death of the body, i. e. that separation (whether natural or violent) of the soul from the body by which the life on earth is ended: Jn. xi. 4, [13]; Acts ii. 24 [Trmrg. ἅδου] (on this see ddiv); Phil. ii. 27,30; Heb. vii. 23; ix. 15 sq.; Rev. ix. 6; xviii. 8; opp. to ζωή, Ro. viii. 38; 1 Co. iii. 22; 2Co.i. 9; Phil. i. 20; with the implied idea of future misery in the state beyond, 1 Co. xv. 21; 2 Tim. i. 10; Heb. ii. 14 sq.; 1. q. the power of death, 2 Co. iv. 12. Since the nether world, the abode of the dead, was conceived of as being very dark, χώρα καὶ σκιὰ θανάτου (ayy) is equiv. to the region of thickest darkness, i. e. figuratively, a region enveloped in the darkness of…
Read the full entry →θάνατος. For this common noun we may cite such passages as P Petr IIT. 36 (2)? τ]ὸν θάνατον ὑποκείμενον [ἐν] τῆι φυλακῆι διὰ τὴν ἔνδειαν, P Tebt I. 5% (B.c. 118) τοὺς δὲ παρὰ ταῦτα ποιοῦντας θαν[άτωι ζ]ημιοῦσθαι, P Oxy III. 4727 (c. Α.Ὁ. 130) ἄλλοι πολλοὶ τὸν θάνατον τοῦ ζῆν προκρείναντες, 12. 11. 2370}. 36 (A.D. 186) ἡ δὲ κτῆσις μετὰ θάνατον τοῖς τέκνοις κεκράτηται, “but the right of ownership after their death has been settled upon the children” (Edd.). The wellknown inscr. at the entrance of the inner court of the Temple at Jerusalem, threatening all who were not Jews with the penalty of death for entering, ends—és 8’ ἂν ληφθῇ, ἑαυτῶι αἴτιος ἔσται διὰ τὸ ἐξακολουθεῖν θάνατον (OG/S 5087, i/A.D.). In a Latin papyrus containing military accounts, | P Fay rosiii 24 (c. a.p. 180), opposite the name Turbon a letter @ has been inserted, implying, according to the editors, that he has died.…
Read the full entry →θάνατος (thanatos) — death.
θάνᾰτος [θᾰ], ὁ,
(θνῄσκω) death, whether natural or violent, [Refs 8th c.BC+]; τῶν ὑπαλευάμενος θάνατον the death threatened by them, [Refs 8th c.BC+]; θάνατόνδε to death, [Refs 8th c.BC+]; θανάτου τέλος, μοῖρα, [Refs 4th c.BC+]; θανάτου πέρι καὶ ζωᾶς for life and death, [Refs 5th c.BC+]; πόλεώς ἐστι θ., ἀνάστατον γενέσθαι it is its death, [Refs 4th c.BC+]; γῆρας ζῶν θ. [Refs 2nd c.AD+]; θάνατον ἀποθνῄσκειν, τελευτᾶν, [Refs 1st c.BC+]
2. in Law, death-penalty, θάνατον καταγνῶναί τινος to pass sentence of death on one, [Refs 5th c.BC+]; θανάτου δίκῃ κρίνεσθαι[Refs 5th c.BC+]; πρὸς τοὺς ἐχθροὺς.. ἀγωνίσασθαι περὶ θ. [Refs 4th c.BC+]; θ. τῆς ζημίας ἐπικειμένης the penalty is death…
θάνατος
thanatos
from 2348; (properly, an adjective used as a noun) death (literally or
figuratively):--X deadly, (be...) death.
see GREEK for 2348
θάνατος, ου, ὁ
n.m.
death
θάνατος θάνα^τος, ὁ, θνήσκω death, Hom., etc.; θ. τινος the death threatened by him, Od.; θάνατόνδε to death, Il., etc.
in attic, θάνατον καταγιγνώσκειν τινός to pass sentence of death on one, Thuc.; θανάτου κρίνεσθαι to be tried for one's life, id. Thuc.:—ellipt., τὴν ἐπὶ θανάτῳ κεκοσμημένος (sc. στολήν) Hdt.; δῆσαί τινα τὴν ἐπὶ θανάτου (sc. δέσιν) id. Hdt.; τοῖς Ἀθηναίοις ἐπιτρέψαι περὶ σφῶν αὐτῶν πλὴν θανάτου for any penalty short of death, Thuc.
pl. θάνατοι, kinds of death, Od.; or the deaths of several persons or even of one person, Trag.
as prop. n., Θάνατος Death, twin-brother of Sleep, Il.
= νεκρός, Anth.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
120 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 120 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 160 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.
τὴν δεκάτην δ’ εἴ τις τελέσας κατὰ μέτρον ἵκοιτο, οὐκ ἂν ἄωρος ἐὼν μοῖραν ἔχοι θανάτου.
Ὡς δʼ ἀφικομένων τῶν παίδων Ἰάκωβος τὰ περὶ τὸν Ἰώσηπον ἔμαθεν, ὅτι μὴ μόνον εἴη τὸν θάνατον διαπεφευγὼς ἐφʼ ᾧ πενθῶν διῆγεν, ἀλλὰ καὶ ζῇ μετὰ λαμπρᾶς εὐδαιμονίας βασιλεῖ συνδιέπων τὴν Αἴγυπτον καὶ τὴν ἅπασαν σχεδὸν ἐγκεχειρισμένος αὐτῆς ἐπιμέλειαν,
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
ἐποίησαν ὡς ἐκ τούτου τῷ ζῆν κινδυνεύειν. ὅθεν, κύριε, εὐλαβῶς ἔχων τὸν περὶ τοῦ θανάτου αὐτοῦ κινδυνον ἐπιδίδωμικαὶ ἀξιῶ κελεῦσαι ἀχθῆναι αὐτὸν ἐπὶ σὲ πρὸς τὸ τὸ ἀκόλουθον γείνεσθαι
μεσιτείας μου γεναμένης καὶ διέταξα τῷ υἱῷ μου Ἰσιδώρῳ πρὸ μιᾶς ἡμέρας μου τοῦ θανάτου εἴ τί μοι ὑπάρχει ἀγρῶν τε καὶ οἰκοπέδων καὶ χρυσία καὶ ἱμάτια καὶ
μεσιτείας μου γενομένης καὶ διέταξα τῷ υἱῷ μου Ἰσιδώρῳ πρὸ μιᾶς ἡμέρας μου τοῦ θανάτου εἴ τί μοι ὑπάρχει ἀγρῶν τε καὶ οἰκοπέδων καὶ χρυσία καὶ ἱμάτια καὶ