Hebrews 7:26 — Word Study
N1904Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
BSASuchtoioutos indeedgar for us also was fittingprepō▸ a high priest,archiereus [exactly what we need, fitting for us] holy,hosios [sacred, set apart, having God's nature] innocent,akakos [harmless, guileless, free from evil] undefiled,amiantos [pure, without contamination] separatedchōrizō■✻ [separated, distinct] fromapo <the>ho sinners,hamartōlos [those who do wrong, the unrighteous] andkai higherhupsēlos than theho heavensouranos [the spiritual realm, God's dwelling place] having become;ginomai▸ [made higher, lifted up]
| Greek | English | Parsing |
|---|---|---|
| Τοιοῦτος | Such | Demonstrative pronoun, nominative, singular |
| γὰρ | indeed | Conjunction |
| ἡμῖν | for us | |
| καὶ | also | |
| ἔπρεπεν | was fitting | Verb, imperfect, active |
| ἀρχιερεύς, | a high priest, | Noun, nominative, singular |
| ὅσιος, | holy, | Adjective, nominative, singular |
| ἄκακος, | innocent, | Adjective, nominative, singular |
| ἀμίαντος, | undefiled, | Adjective, nominative, singular |
| κεχωρισμένος | separated | Verb, perfect, passive |
| ἀπὸ | from | Preposition |
| τῶν | <the> | Article, genitive, plural |
| ἁμαρτωλῶν, | sinners, | Adjective, genitive, plural |
| καὶ | and | Conjunction |
| ὑψηλότερος | higher | Adjective, nominative, singular |
| τῶν | than the | Article, genitive, plural |
| οὐρανῶν | heavens | Noun, genitive, plural |
| γενόμενος· | having become; | Verb, second aorist, middle deponent |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Such a high priest truly befits us—One who is holy, innocent, undefiled, set apart from sinners, and exalted above the heavens. |
| KJV | For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; |
| ASV | For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens; |
| YLT | For such a chief priest did become us — kind, harmless, undefiled, separate from the sinners, and become higher than the heavens, |
| WEB | For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; |
| BBE | It was right for us to have such a high priest, one who is holy and without evil, doing no wrong, having no part with sinners, and made higher than the heavens: |
Where they part company is ἔπρεπεν — see How Translations Differ.
The main clause is supported by several descriptive phrases that clarify the qualities of the high priest.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectτοιοῦτος
verbπρέπω
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 7:26
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Superiority of Christ's Priesthoodgenerated
Hebrews 7:26 highlights the unique qualifications of Jesus as a high priest. Unlike the earthly high priests, who had to offer sacrifices for their own sins, Jesus is described as holy, innocent, undefiled, and exalted. This sets the stage for understanding His role in salvation and intercession for humanity. The surrounding verses emphasize the contrast between Jesus and the Levitical priesthood, showing how He fulfills the requirements of a perfect high priest.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 7:11 | Now if perfection could have been attained through the Levitical priesthood (for on this basis the people received the law), why was there still need for another priest to appear—one in the order of Melchizedek and not in the order of Aaron? |
| 2 | Hebrews 8:1 | The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, |
| 3 | Hebrews 9:23–26 | So it was necessary for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. |
| 4 | Hebrews 10:11–22 | Day after day every priest stands to minister and to offer again and again the same sacrifices, which can never take away sins. |
| 5 | Hebrews 2:10 | In bringing many sons to glory, it was fitting for God, for whom and through whom all things exist, to make the author of their salvation perfect through suffering. |
The Treasury of Scripture Knowledge — 34 references, hung on the phrase they belong to
The Key Word — ἀρχιερεύς, archiereusgenerated
The word ἀρχιερεύς (i.e., *archiereus*) means 'high priest.' It refers to the chief priest in Jewish tradition, the highest religious authority responsible for offering sacrifices and maintaining the temple.
In this verse, it emphasizes Jesus' role as the ultimate high priest, who fulfills and surpasses the functions of the Levitical priests. His unique qualities make Him the perfect mediator between God and humanity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the description of Jesus as a high priest. The Berean Standard Bible uses the phrase such a high priest, which is mirrored in other versions like the KJV and ASV.
However, differences arise in the rendering of specific adjectives. For example, innocent is used in the BSB, while the KJV opts for harmless.
Sentence Structuregenerated
The verse contains a main clause describing the high priest, with a series of adjectives that elaborate on His character. The finite verb ἔπρεπεν (i.e., *prepō*) serves as the backbone, indicating what is fitting.
The structure emphasizes the qualities of Jesus, each adjective building upon the last to present a comprehensive picture of His holiness and suitability as our high priest.
Septuagint Backgroundgenerated
ἀρχιερεύς appears in the Septuagint as the term for high priest, translating the Hebrew word for chief priest. This connection highlights the continuity in the role of priesthood from the Old Testament to the New Testament.
The term is significant in the context of the Levitical priesthood, which Jesus transcends, as indicated in this verse.
In plain words — the whole versegenerated
Hebrews 7:26 describes Jesus as the high priest we need. He is holy, innocent, undefiled, separated from sinners, and exalted above the heavens, making Him uniquely qualified to intercede for us.
Frequently Asked Questionsgenerated
It means that Jesus acts as a mediator between God and humanity, offering Himself as the perfect sacrifice for sin.
His holiness and innocence qualify Him to represent us before God, as He is without sin and perfectly righteous.
It indicates that Jesus has a supreme position of authority and power, having ascended to the highest place in the spiritual realm.
Unlike earthly high priests, who had to offer sacrifices for their own sins, Jesus is sinless and does not need to make such offerings.
Reflection Questionsgenerated
- In what ways do I see the holiness of Jesus reflected in my life?
- How can I better understand the role of Jesus as my high priest?
- What does it mean for me that Jesus is innocent and undefiled?
- How does knowing Jesus is exalted above the heavens impact my faith?
The early church on this verse — how the Fathers read it
Several early church Fathers reference this verse to discuss the nature and qualifications of Christ as our high priest.
For to this end had He come, that, being Himself pure from sin, and in all respects holy, He might undergo death on behalf of sinners.Early Church Fathers on Hebrews 7 →
In the house of Levi, because “they became priests without an oath,” they did not last; he, on the contrary, lasts forever.Early Church Fathers on Hebrews 7 →
Although we are not his brothers but have become his enemies by our transgressions, he who is not mere man, but God, after the freedom that he bestowed on us, also calls us his brothers.Early Church Fathers on Hebrews 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 7:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor such an high priest became us,.... Is suitable to us, answers to our cases and necessities, is every way such an one as is wanted: [who] is holy; by nature, originally and underivatively,
Read John Gill on Hebrews 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Such - as is above described.
Read Robert Jamieson on Hebrews 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe last excellency of the gospel High Priest, preferring him to Aaron’ s order, is the qualification of his person, by which he is described in himself, distinguished from and set above all others, and is that which remained out of David’ s proof to be cleared, who this person was, who was different from Melchisedec, though after his order, to take place after Aaron’ s was expired, who was immortal, and constituted an everlasting Priest by God’ s oath. For such an High Priest became us, who is holy: this was God-man, the Messiah, and gospel High Priest, who was convenient, congruous, suitable, useful, and necessary, for us guilty, filthy, miserable sinners, in respect of ourselves hopeless…
Read Matthew Poole on Hebrews 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Ver. 26. Who is holy] As the high priest of old, Leviticus 21:18; Exodus 28:36-43. Harmless] Without any birth mark. Undefiled] Free from actual pollution, without original blemish or actual blot, 1 Peter 1:19. Higher than the heavens] That is, than the angels, those heavenly courtiers, Daniel 10:13.
Read John Trapp on Hebrews 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) For such an high priest.—Better, For such a one also became us as (our) High Priest. Such a priest as has been portrayed was the High Priest that befitted us—no one less exalted could have met our necessities. The added words carry the description farther still. The thought of high priest immediately brings to mind the annual Day of Atonement, to which belonged the characteristic ministration of the high priest. As we read the following words we cannot doubt their direct reference to the ceremonial observances of that day. Holy.—Not the word of Heb 3:1, but a word seldom used in the New Testament (except in quotations), though of frequent occurrence in the LXX. (as in Deuteronomy 33:8…
Read Charles John Ellicott on Hebrews 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Such a high priest became us] Such a high priest was in every respect suitable to us, every way qualified to accomplish the end for which he came into the world. There is probably here an allusion to the qualifications of the Jewish high priest:- 1. He was required to be holy, οσιος, answering to the Hebrew חסיד chasid, merciful. Holiness was his calling; and, as he was the representative of his brethren, he was required to be merciful and compassionate. 2. He was to be harmless, ακακος, without evil - holy without, and holy within; injuring none, but rather living for the benefit of others. 3. He was undefiled, αμιαντος answering to the Hebrew באל מום baal mum, without blemish -…
Read AdamClarke on Hebrews 7 →CambridgeThe Cambridge Bible for Schools and Colleges26. For such a high priest became us] The “for” clinches the whole argument with a moral consideration. There was a spiritual fitness in this annulment of the imperfect Law and Priesthood, and the introduction of a better hope and covenant. So great and so sympathetic and so innocent an High Priest was suited to our necessities. There is much rhetorical beauty in the order of the Greek. He might have written it in the order of the English, but he keeps the word “Priest” by way of emphasis as the last word of the clause, and then substitutes High Priest for it.holy] towards God (Leviticus 20:26; Leviticus 21:1; Psalms 16:10; Acts 2:27). He bore “holiness to the Lord” not on a golden…
Read Cambridge on Hebrews 7 →Albert Barnes1798–1870Barnes' Notes on the BibleFor such an High Priest became us - Was suited to our condition. That is, there was that in our character and circumstances which demanded that a high priest for us should be personally holy.
Read Albert Barnes on Hebrews 7 →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
Such a high priest truly befits us—One who is holy, innocent, undefiled, set apart from sinners, and exalted above the heavens.
For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
Such a high priest truly befits us—One who is holy, innocent, undefiled, set apart from sinners, and exalted above the heavens.
For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.
Tyndale line
For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens;
For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens;
For such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
For such an hie Priest it became vs to haue, which is holy, harmelesse, vndefiled, separate from sinners, and made hier then the heauens:
Strictly literal
For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:
For such a chief priest did become us — kind, harmless, undefiled, separate from the sinners, and become higher than the heavens,
For also such a Chief Priest was fitting for us—holy, innocent, undefiled, separate from the sinners, and having become higher than the heavens,
For such a high priest is suitable for us. He is sinless, blameless, pure, separated from sinners, and has become higher than the heavens.
From the Latin
For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens;
Simplified
He is exactly the high priest we need: holy and without fault, pure and separate from sinners, and given a place in the highest heavens.
It was right for us to have such a high priest, one who is holy and without evil, doing no wrong, having no part with sinners, and made higher than the heavens:
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.
Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܕܐܝܟ ܗܢܐ ܓܝܪ ܟܘܡܪܐ ܐܦ ܙܕܩ ܗܘܐ ܠܢ ܕܟܝܐ ܕܠܐ ܒܝܫܘ ܘܕܠܐ ܛܘܠܫܐ ܕܦܪܝܩ ܡܢ ܚܛܗܐ ܘܡܪܝܡ ܠܥܠ ܡܢ ܫܡܝܐ
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.
Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
The standard critical text of the New Testament.
Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
The previous edition, still widely cited.
Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
The Society of Biblical Literature edition, freely licensed.
Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
The edition that turned scholarship toward the earliest manuscripts.
Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
An independent critical text built from the oldest witnesses then known.
Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
A recent critical edition following documentary evidence closely.
Τοιοῦτος γὰρ ἡμῖν — ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
The reading of the majority of surviving manuscripts.
Τοιοῦτος γὰρ ἡμῖν — ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
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 |
|---|---|---|
| καὶ also | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 7:26
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
τοιοῦτος is a Greek word meaning 'such as this' or 'of such a kind.' It is derived from the root τοῖος and is used in various contexts, including descriptions of people or things. In the New Testament, it appears in verses like Matthew 9:8 and Acts 22:22. The lexicons indicate that it can function as a substantive, both with and without an article.
τοιοῦτος, -αύτη, -οῦτο
(as usually in Att.. prose. Ep. and Ion. neut. -οῦτον in Al., Ac 21:25, Rec. only),
correlat. of οἷος, ὁποῖος, ὥς, etc.,
such as this, of such a kind, such: Mt 9:8 18:5, Mk 4:33 6:2 7:13 9:37 (T, τούτων), Jo 9:16, Ac 16:24, I Co 5:1 11:16, II Co 3:4, 12 12:3, He 7:26 8:1 12:3 13:16, Ja 4:16; οἷος . . . τ., I Co 15:48, II Co 10:11; id. pleonast. (v.…
τοιοῦτος, τοιαύτη, τοιοῦτο and τοιοῦτον (only this second form of the neut. occurs in the N. T., and twice [but in Mt. xviii. 5 T WH have -το]), (fr. τοῖος and οὗτος [al. say lengthened fr. τοῖος or connected with αὐτός : cf. τηλικοῦτος |), [fr. Hom. down], such as this, of this kind or sort; a. joined to nouns: Mt. ix. 8; xviii. 5; Mk. iv. 33; vi. 2; vii. 8 [here T WH om. Tr br. the cl.], 13; ix. 37 [here Tdf. τούτων]; Jn. ix. 16; Acts xvi. 24; 1 Co. v. 1; xi. 16; 2 Co. iii. 4, 12; xii. 8; Heb. vii. 26; vill. 1; xii. 3; xiii. 16; Jas. iv. 16. b. oios... τοιοῦτος: Mk. xiii. 19; 1 Co. xv. 48; 2Co. x. 11; τοιοῦros... ὁποῖος, Acts xxvi. 293; τοιοῦτος ὧν ὡς etc. Philem. 9 [where see Bp. Lghtft.]. c. used substantively, a. without an article: Jn. iv. 23; neut. μηδὲν τοιοῦtov, Acts xxi. 25 Rec.; plur., Lk. ix. 9; xiii. 2 [here T Tr txt. WH ταῦτα]. B. with the article, ὁ τοιοῦτος one who is of…
Read the full entry →τοιοῦτος, ἐς ὍΕ such a kind,” ‘‘such”; cf. P Vat Α13 (B.c. 168) (= UPZ i. p. 303) τοιούτους καιροὺς ἀνηντληκνῖα, P Lond 4214 (p.c. 168) (=I. p. 30) ἐκ τοῦ το[ιού]του καιροῦ (cf. 1.24), 26. 89714 (a.D. 84) (=III. p. 207) elva μὴι πάλειν ἀναπλεύσωι τὸν τοιοῦτον πόρον, P Fay 921% (A.p. 126) ὄνον θήλιαν πρωτοβόλον pu[dxpovy τα]ύτην τοιαύτην ἀναπόριφοϊν, ‘*a female mouse-coloured donkey, shedding its first teeth, just as it is, free from blemish,” P Oxy II. 2370}. 12 (A.D. 186) παραγγέλλω τῆς τοιαύτης πανουργίας ἀπέίζσγχεσθαι, ““1 proclaim that such persons shall abstain from this form of knavery’’ (Edd.), P Flor II. 170° (a.p. 255) tva [μ]ὴ ὡς τοιούτῳ σοι χρησώμεϊίθα, ‘in order that we may not have to treat him as such,” 1.6. as negligent, and P Oxy XII. 1592° (iii/iv A.D.) ἠγαλλείασα ὅτει τοιοῦτός μου πί(ατ)ὴρ τὴν μνήμην ποιεῖται. For the neut. with the art. used as a substantive, cf. P…
Read the full entry →τοιοῦτος (toioutos) — such as this.
τοιοῦτος, αύτη, οῦτο,
Attic dialect also -οῦτον[Refs 5th c.BC+], which is the Epic dialect form (see. [Refs 8th c.BC+], and seems to prevail in [Refs 5th c.BC+]: both forms occur in Papyrus, τοιοῦτον [Refs 5th c.BC+]:—Aeolic dialect τέουτος [Refs 7th c.BC+] —a stronger form of τοῖος, bearing the same relation to τοιόσδε as οὗτος to ὅδε, such as this, in [Refs 8th c.BC+] but in Attic dialect the most common of the three forms; antecedent to οἷος, [Refs 8th c.BC+]; to ὡς, [Refs 8th c.BC+]; to ὅς, ὅς, ὅσπερ, [Refs 5th c.BC+]; to οἷόσπερ, see reading in [Refs 5th c.BC+]; less frequently to a conjunction, as ὥστε, [Refs 5th c.BC+]; frequently with implications, so good, so noble, so bad, etc., [Refs 8th c.BC+]; τοιοῦτον.. ἐστὶ τὸ.. τέλειον ἄνδρα εἶναι so great a thing is it.., [Refs 5th c.BC+]; τοιοῦτος ὤν being such a wretch…
Read the full entry →τοιοῦτος, τοιαύτη, τοιοῦτο
Dem.pr.
of such a kind, such
τοιοῦτος toioutos 57x
such, such like, of this kind or sort, Mt. 18:5; 19:14; such, so great, Mt. 9:8; Mk. 6:2; ὁ τοιοῦτος, such a fellow, Acts 22:22; also, the one alluded to, 1 Cor. 1:5; 2 Cor. 2:6, 7; 12:2, 3, 5
τοιοῦτος stronger form of τοῖος such as this, anteced. to οἷος, Od., etc.; to ὅσος, Il.: absol., with an intensive sense, so great, so noble, so bad, etc., id. Il., attic; τοιοῦτος ὤν being such a wretch, Soph.:—c. gen., τοιοῦτος Ἀχαιῶν such a man among them, Il.:— τοιοῦτός ἐστι or γίγνεται εἴς or περί τινα he is so disposed towards any one, Xen., etc.:—strengthd., τ. ἕτερος just such another, Hdt.; ἄλλους τοιούτους id. Hdt.: —with the Art., οἱ τοιοῦτοι Aesch., etc.
the sense is made more indef. in τοιοῦτός τις or τις τοιοῦτος such a one, Pind., Thuc., etc.; τοιαῦτ᾽ ἄττα Plat.
τοιοῦτον or τὸ τ. such a proceeding, Thuc.; διὰ τὸτ. for such a reason, id. Thuc., etc.
Read the full entry →Dem-NSM — Demonstrative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
D-NSM Part of Speech: Demonstrative pronoun Case: Nominative Number: Singular Gender: Masculine
60 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 57 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 38 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.
μηνύουσι δ’ αἱ καταβολαὶ τῶν σπερμάτων, ἅπερ ἢ ὑγρά ἐστιν, ὡς τὰ τῶν ζῴων, ἢ οὐκ ἄνευ ὑγρότητος βλαστάνει, τοιαῦτα δὲ τὰ τῶν φυτῶν ἐστιν·
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἀπὸ τοῦ τόπου συνόδου … μετὰ φυλακῆς τόπον ἐκ τόπου μεταγειοχότων καὶ ἐκ τοῦ τοιούτου πρα … ησων ἀπʼ ὀλίγων … καὶ διαγεγραφὼς εἰς ταῦτα μέρος τι· τὸ δὲ
Ἀρτεμίδωρος νεώτερος Ἀρτεμιδώρου Χαιρήμονι Σαταβοῦτος χαίρειν. ὁμολογῶ πεπρακέναι σοι ὄνον θήλειαν λευκὴν ταύτην τοιαύτην ἀναπόρριφον καὶ ἀπέχω τὴν συνπεφωνημένην τιμὴν πᾶσαν ἐκ πλήρους ἀργυρίου δραχμὰς ἑξήκοντα, γίνονται δραχμαὶ
ὑπὸ ἐμοῦ εἰς γνῶσιν τοῦ κυρίου μου δουκὸς ἀνενέγκῃς, αὐτοῦ γάρ ἐστιν τοὺς τὰ τοιαῦτα τολμοῦντας ἐκδικεῖν, καὶ τούτου τυχὼν χάριτά σοι ὁμολογήσω, κύριε. διευτύχει. Αὐρήλιος Σακαῶν ἐπιδέδωκα. Αὐρήλιος
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word πρέπω (prepō) is built from the idea of being conspicuous or suitable. It covers meanings like to be clearly seen, to resemble, and to be fitting or becoming, often used impersonally. In the New Testament, it appears in verses such as Matthew 3:15 and 1 Timothy 2:10, where it conveys notions of propriety and suitability.
πρέπω ; impf. 3 pers. sing. ἔπρεπε; 1. to stand out, to be conspicuous, to be eminent; so fr. Hom. Il. 12, 104 down. 2. to be becoming, seemly, fit, (fr. Pind., Aeschyl., Hdt. down): πρέπει τινί with a subject nom. Heb. vii. 26 (Ps. xxxii. (xxxiii.) 1); ὃ or ἃ πρέπει, which becometh, befitteth, 1 Tim. ii. 10; Tit. ii. 1; impers. καθὼς πρέπει τινί, Eph. v. 3; πρέπον ἐστίν foll. by the inf., Mt. iii. 15; Heb. ii. 10; foll. by an acc. with the inf. 1 Co. xi. 13. On its constr. ef. Bttm. § 142, 2.
πρέπω. A few exx. may be given of this common verb, which is generally used impersonally (as in MGr) in the sense of what is ‘‘fitting,” ‘*becoming”’ (Lat. decorum, see Cicero de Offictis, i. 27. 93)—P Par 638° (B.c. 164) (=P Petr III. p- 24) τάχα yap οὕτω πρέπει ῥηθέν, ‘‘ for that is perhaps the proper expression’’ (Mahaffy), P Oxy I. 331}: 8 (late i1/a.D.) τῷ yap θεῷ ᾿Αντωνείνῳ [τ]ῷ πίατ]ρί cov ἔπρεπε αὐτοκρατορεύειν, ‘‘the deified Antoninus, your father, deserved imperial power” (Edd.), 26. VIII. 112144 (a.p. 295) οὐκ ἐπαυσάμην τὰ πρέποντα γείνεσθαι ὑπὸ τέκνων γονεῦσι ἀναπληροῦσα, ‘| was assiduous in performing what is owing from children to parents’? (Ed.), PSI I. 4113 (iv/aA.D.) ἃ μὴ τοῖς εἸὐγενέσι πρέπει, P Oxy I. 120% (iv/A.D.) ὡς πρέπον ἐστιν, and Sy// 325 (= 37ο8)839 (c. B.C. 107) ὧ[ς] ἔπρεπεν ἀνδρὶ καλῷ kal ἀγαθῷ. For the ady. πρεπόντως, see P Par 6377 (B.c. 164) (= P Petr…
Read the full entry →πρέπω (prepō) — be proper.
πρέπ-ω,
imperfect ἔπρεπον, which were the tenses chiefly in use: future πρέψω [Refs 5th c.BC+]: aorist ἔπρεψα [Refs] — properly of impressions on the senses,
1. on the eye, to be clearly seen, to be conspicuous among a number, ὁ δ᾽ ἔπρεπε καὶ διὰ πάντων [Refs 8th c.BC+]; to be distinguished in or by a thing, φάρεσιν μελαγχίμοις [Refs 5th c.BC+]; shine forth, show itself, πειρῶντι χρυσὸς ἐν βασάνῳ π. [Refs 5th c.BC+]; ἐπί τοι πρέπει ὄμμασιν αἰδώς [Refs 5th c.BC+]: sometimes with participle, to be clearly seen as doing or being, ὁ φρυκτὸς ἀγγέλλων πρέπει [Refs 4th c.BC+]; σπλάγχνα.. πρέπουσ᾽ ἔχοντες[Refs]
πρέπω
prepo
apparently a primary verb; to tower up (be conspicuous), i.e. (by
implication) to be suitable or proper (third person singular present
indicative, often used impersonally, it is fit or right):--become,
comely.
πρέπω
v.
it becomes, is fitting to
πρέπω prepō 7x
it becomes, it is fitting, it is proper, it is right, etc., and part. πρέπον, becoming, suitable, decorous, etc., Mt. 3:15; 1 Cor. 11:13; Eph. 5:3; 1 Tim. 2:10
πρέπω of impressions on the senses,
on the eye, to be clearly seen, to be conspicuous, ὁ δ᾽ ἔπρεπε καὶ διὰ πάντων Il.; c. dat. rei, to be distinguished in or by a thing, Aesch., Eur.:—absol. to shine forth, shew itself, appear, Pind., Aesch.; with a part., to be clearly seen as doing or being, Aesch.
on the ear, βοὰ πρέπει the cry sounds loud and clear, Pind., Aesch.
on the smell, to be strong or rank, Aesch.
to be conspicuously like, to be like, to resemble, c. dat., Pind., Eur.
c. inf., δράμημα φωτὸς Περσικὸν πρέπει μαθεῖν his running is like Persian to behold, i. e. one may see it is Persian, Aesch.; so, πρέπει ὡς τύραννος εἰσορᾶν Soph.
to be conspicuously fit, to become, beseem, suit, c. dat. pers., θνατὰ θνατοῖσι πρέπει Pind., etc.
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
7 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 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
ὅτι πρέπει τῷ θεῷ φυτεύειν καὶ οἰκοδομεῖν ἐν ψυχῇ τὰς ἀρετάς.
ἐξελόντας δὲ τὴν Χαναναίων γῆν καὶ πᾶσαν διαφθείραντας τὴν ἐν αὐτῇ πληθὺν καθὰ πρέπει, τὸν βωμόν τε ἀναστῆσαι πρὸς ἥλιον ἀνίσχοντα τετραμμένον οὐ πόρρω τῆς Σικιμίων πόλεως ἐμπεριάγειν μεταξὺ δυοῖν ὀροῖν, Γριζαίου μὲν τοῦ ἐκ δεξιῶν κειμένου, τοῦ δʼ…
πολλὰ δὲ θέλων γράφειν, οὐχ ὡς διδάσκαλος, ἀλλ̓ ὡς πρέπει ἀγαπῶντι ἀφ̓ ὧν ἔχομεν μὴ ἐλλείπειν, γράφειν ἐσπούδασα, περίψημα ὑμῶν.
ὑμῖν πρέπει, ἐξαίρετον δὲ διὰ τὴν τῆς … δην καὶ σκύλευσιν τῆς κατὰ τὸν … ὑμῶν.
σου τὸ ἐπιστόλιον καλῆς φάσεως, ὅτι ἐγάμησας καὶ ὅτι ἀσθενήσασα ἐσώθη. λοιπόν, καθώς σοι πρέπει, πάντοτε κατάγεις σεαυτὸν καὶ νῦν ὡς ἄνθρωπος τέλειος γενάμενος. γράφεις μοι περὶ τῶν χρεωστῶν
Ἀρισταῖος βουλευτὴς εἶπεν· τοῦτο οὐχ ἅπαξ ἐν ἡμεῖν κεκίνηται, ἀλλὰ καὶ πλεονάκις ἤδη, ὡς ἔπρεπεν ἡμῶν τῷ Ἑλληνικῷ τύπῳ. ἠθελησα … ν περιτροπὴν ετ … υσεπ … κ
The Greek word ἀρχιερεύς (i.e., *archiereus*) means 'high priest' or 'chief priest.' It is composed of elements meaning 'chief' and 'priest.' The term appears in the New Testament, notably in references to the high priestly role in Jewish tradition, including Christ's role as high priest. The plural form refers to chief priests, including former high priests and their families.
ἀρχ-ιερεύς, -έως, 6, chief priest, high-priest. 1. He who above a others was honored with the title of priest, the chief of the priests, 917137 j3 (Lev. xxi. 10; Num. xxxv. 25, [later UNI 7113, 2 K. xxv. 18; 2 Chr. xix. 11, εἴς. }) : Mt. xxvi. 3, and often in the Gospels, the Acts, and the Ep. to the Heb. It was lawful for him to perform the common duties of the priesthood; but his chief duty was, once a year on the day of atonement, to enter the Holy of holies (from which the other priests were excluded) and offer sacrifice for his own sins and the sins of the people (Lev. xvi.; Heb. ix. 7, 25), and to preside over the Sanhedrin, or supreme Council, when convened for judicial deliberations (Mt. xxvi. 3; Acts xxii. ὃ; xxiii. 2). According to the Mosaic law no one could aspire to the high-priesthood unless he were of the tribe of Aaron, and descended moreover from a high-priestly family…
Read the full entry →ἀρχιερεύς. P Leid G4 (end of ii/B.c.) τοῖς ἐπιστάταις τῶν ἱερ[ῶ]ν καὶ ἀρχιερεῦσι seems to define the term in Egypt, but it had also more special use. P Tebt II. 315% (ii/a.p.) τὸν ἀπιθοῦντα μετὰ φρουρᾶς τῷ ἀρχιερῖ πέμπιν is indeterminate. But in 24. 2042, according to Wilcken and the editors, the same official, known as ἀρχιερεὺς ᾿Αλεξανδρείας καὶ Αἰγύπτου πάσης, is addressed as idiologus, ‘‘administrator of the Private accounts’’ (Edd.). Prezszgke 305° has υἱοῦ Τρήσεως ἀρχιερέως (A.D. 210), in a dedication. AZ/ichel 1231 (early i/p.c.) ᾿Αρχιερεὺς μέ[γ]ας rededicates to Ζεὺς "OdPros (of Olba in Cilicia) buildings once constructed by Seleucus Nicator: we are reminded of the phrase in Heb 414. ᾿Αρχιερεύς and ἀρχιερεὺς μέγιστος were the regular terms in the East for translating the title pov/t/ex maximus, borne by the Emperors: see ZA, p. 369 f., where Deissmann refers to the evidence from…
Read the full entry →ἀρχιερεύς (archiereus) — high-priest.
ἀρχῐερ-εύς, έως, ὁ:
Ionic dialect ἀρχῐέρεως, εω, [Refs 5th c.BC+]:— arch-priest, chief-priest, [same places], frequently in Inscrr., νήσου[Refs 1st c.AD+], etc.:—at Rome, = pontifex, [Refs 1st c.AD+]; ἀ. μέγιστος, = pontifex maximus, [Refs]:—at Jerusalem, high-priest, [LXX+NT]
ἀρχιερεύς
archiereus
from 746 and 2409; the high-priest (literally, of the Jews, typically,
Christ); by extension a chief priest:--chief (high) priest, chief of
the priests.
see GREEK for 746
see GREEK for 2409
ἀρχιερεύς, έως, ὁ
n.m.
high priest, chief priest
ἀρχιερεύς archiereus 122x
a high-priest, chief-priest
ἀρχιερεύς an arch-priest, chief-priest, Hdt.:— at Rome, the Pontifex Maximus, Plut.:—at Jerusalem, the high-priest, NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
See PRIEST, HIGH.
High priest
Aaron was the first who was solemnly set apart to this office (Ex. 29:7; 30:23; Lev. 8:12). He wore a peculiar dress, which on his death passed to his successor in office (Ex. 29:29, 30). Besides those garments which he wore in common with all priests, there were four that were peculiar to himself as high priest:
(1.) The “robe” of the ephod, all of blue, of “woven work,” worn immediately under the ephod. It was without seam or sleeves. The hem or skirt was ornamented with pomegranates and golden bells, seventy-two of each in alternate order. The sounding of the bells intimated to the people in the outer court the time when the high priest entered into the holy place to burn incense before the Lord (Ex. 28).
→ See PRIEST
123 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 122 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.
τούτου χάριν ὁ ἀρχιερεὺς εἰς τὰ ἅγια τῶν ἁγίων οὐκ εἰσελεύσεται ἐν τῷ ποδήρει (cf.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
Αὕτη ἡ ὁδός, ἀγαπητοί, ἐν ᾖ εὕρομεν τὸ σωτήριον ἡμῶν, Ἰησοῦν Χριστόν, τὸν ἀρχιερέα τῶν προσφορῶν ἡμῶν, τὸν προστάτην καὶ βοηθὸν τῆς ἀσθενείας ἡμῶν.
Γαίου Καίσαρος Σεβαστοῦ Γερμανικοῦ ἀρχιερεῖ Γαίῳ Ἰουλίῳ Ἀσκλᾷ ἐξηγητῇ καὶ στρατηγῶι παρὰ Ἁρπαήσιος τοῦ Δικράνους τῶν ἀπὸ Φιλαδελφείας γεωργοῦ
Γαίου Καίσαρος Σεβαστοῦ Γερμανικοῦ ἀρχιερεῖ Γαίωι Ἰουλίωι Ἀσκλᾶι ἐξηγητῇ καὶ στρατηγῶι παρὰ Πεθεῦτος πρεσβυτέρου τοῦ Πεναῦτος δημοσίου γεωργοῦ τῶν
ctr Αὐτοκράτωρ Καῖσαρ, θεοῦ Τραϊανοῦ Παρθικοῦ υἱός, θεοῦ Νέρουα υἱωνός, Τραιανὸς Ἁδριανὸς Σεβαστός, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας τὸ κ, αὐτοκράτωρ τὸ β, ὕπατος τὸ γ, πατὴρ πατρίδος λέγει·
The Greek word ὅσιος (lemma: hosios) means 'holy' or 'pious,' often implying a sense of being sanctioned by divine law. It is used in the New Testament to describe righteous individuals (e.g., Titus 1:8, Hebrews 7:26) and is associated with the Messiah (Acts 2:27, 13:35). The term contrasts with δίκαιος (just, humanly sanctioned) and ἱερός (sacred to the gods), highlighting its unique religious connotation.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ὅσιος, -ον
(so sometimes in cl., but most freq. -α, -ον),
[in LXX chiefly for חָסִיד, also for טָהוֹר, יָשָׁר, תָּמִים;]
religiously right, righteous, pious, Holy: of men, Tit 1:8, He 7:26; by meton., ὁ. χεῖρας, I Ti 2:8 (cf. De 32:4); of God, Re 15:4 16:5; as subst., ὁ ὅ., of the Messiah, Ac 2:27 13:35 (LXX); τὰ ὅ. Δανεὶδ τ. πιστά (Field, Notes, 121), Ac 13:34(LXX).†
SYN.: v.s. ἅγιος (cf. also DB, ii, 399b; iv, 352b, and ref. s.v. -ίως).
ὅσιος, “*holy,” ‘* pious,” is of course common in inscrr. dealing with religion. Note Sy// 814 (=* 1199)7, a leaden plate from Cnidus containing an invocation of ὅσ[ι]α on certain persons if they restore a trust (παραθήκη) and ἀν[όσια] if they do not. The meaning seems to help us for ὅσια AavelS in Ac 1335 (from LXX: Field Mores, p. 121), as does the combination ὅσια καὶ ἐλεύθερα in other inscrr., such as Sy// 815 (=* 1180) ἐμοὶ δ᾽ ε(ἴ)η ὅσια καὶ ἐλεύθερα ὁμοστεγησάσηι ἢ ὧι ποῖτε] τρόπωι ἐπιπλεκομένηι. For the adj. see also a iii/B.C. law regulating mourning for the dead, Syll 879 (=* 1219) "5 where it is laid down regarding women who do not conform—pa, ὅσιον αὐταῖς εἶναι, ὡς ἀσεβούσαις, θύειν μηθενὶ θεῶν ἐπὶ δέκα ἔτη, and notice P Flor IIT. 334! (ii/A.D.) σφράγισον τὸ δαπανηθὲν ἀνάλωμα εἰς τοὺς θησαυρούς, εἰς ἢ (‘‘a vulgarism for a simple 9” (Ed.)) ὅσιόν ἐστι. The acc. fem. pl. ὁσίους…
Read the full entry →ὅσιος (hosios) — sacred.
ὅσι-ος, α, ον,
also ος, ον [Refs 5th c.BC+]:— hallowed, i. e. sanctioned or allowed by the law of God or of nature, δίκη [Refs 6th c.BC+]; οὐχ ὅ. unhallowed, ὕβρις [Refs 5th c.BC+] —The sense of ὅσιος often depends on its relation on the one hand to δίκαιος (sanctioned by human law), on the other to ἱερός (sacred to the gods):
1. opposed to δίκαιος, sanctioned by divine law, hallowed, holy (μόριον τοῦ δικαίου τὸ ὅ. [Refs 5th c.BC+] things of human and divine ordinance, [Refs 5th c.BC+]; θεοὺς ὅσιόν τι δρᾶν discharge a duty men owe the gods, [Refs 5th c.BC+]; τὸ ὅσιον, ={εὐσέβεια}, [Refs 5th c.BC+]: in an imprecatory formula, ἀποδοῦσι μὲν αὐτοῖς ὅσια ᾖ, μὴ ἀποδοῦσι δὲ ἀνόσια [Refs]
ὅσιος
hosios
of uncertain affinity; properly, right (by intrinsic or divine
character; thus distinguished from 1342, which refers rather to human
statutes and relations; from 2413, which denotes formal consecration;
and from 40, which relates to purity from defilement), i.e. hallowed
(pious, sacred, sure):--holy, mercy, shalt be.
342
see GREEK for 2413
see GREEK for 40
ὅσιος, ία, ιον
Adj
holy, pious
ὅσιος hosios 8x
pr. sanctioned by the supreme law of God, and nature; pious, devout, Tit. 1:8; pure, 1 Tim. 2:8; supremely holy, Acts 2:27; 13:35; Heb. 7:26; Rev. 15:4; 16:5; τὰ ὅσια, pledged bounties, mercies, Acts 13:34*
ὅσιος ὅσιος, η, ον hallowed, sanctioned by the law of God, Theogn., Trag.:— οὐχ ὅσιος unhallowed, Eur., etc
opp. to δίκαιος (sanctioned by human law), sanctioned by divine law, τὰ ὅσια καὶ δίκαια things of divine and human ordinance, Plat.; θεοὺς ὅσιόν τι δρᾶν to discharge a duty men owe the gods, Eur.
opp. to ἱερός (sacred to the gods), permitted or not.forbidden by divine law, ἱερὰ καὶ ὅσια things sacred and profane, Thuc., etc.:— ὅσιόν or ὅσιά [ἐστι], foll. by inf., it is lawful, fas est, Hdt., etc.; οὐκ ὅσιόν ἐστι nefas est, id. Hdt.; ὅσιον χωρίον a place which may be trodden without impiety, and so = βέβηλος, Lat. profanus, Ar.; so, ὅσια ποιέειν Hdt.; φρονεῖν Eur.
of persons, pious, devout, religious, Aesch., Eur., etc.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
8 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 8 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 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλὰ πολλάκις συνεισέρχεται μὲν ὁ νοῦς εἰς ἱερὰς καὶ ὁσίους καὶ κεκαθαρμένας δόξας, ἀλλὰ ἀνθρωπείους ταύτας, οἷον τὰς περὶ τῶν καθηκόντων, τὰς περὶ τῶν κατορθωμάτων, τὰς περὶ τῶν θέσει νομίμων, τὰς περὶ τῆς κατ’ ἀνθρώπους ἀρετῆς·
προσετίθει δὲ καὶ ταῦτα τοῖς προειρημένοις, ὡς ἀδελφὸν οὐδὲ ἀδικήσαντα κτείνειν ὅσιον, καλὸν δὲ καὶ τὸ μὴ μνησικακεῖν τοῖς οὕτω φίλοις ὑπὲρ ὧν ἁμαρτεῖν ἔδοξαν.
Δίκαιον οὖν καὶ ὅσιον, ἄνδρες ἀδελφοί, ὑπηκόους ἡμᾶς μᾶλλον γενέσθαι τῷ θεῷ ἡ τοῖς ἐν ἀλαζονείᾳ καὶ ἀκαταστασίᾳ μυσεροῦ ζήλους ἀρχηγοῖς ἐξακολουθεῖν.
πάλι τῆι σῆι σφραγῖδι ἀσφαλῶς κλείσας σφράγισον. τὸ δαπανηθὲν ἀνάλωμα εἰς τοὺς θησαυρούς Εἰσῆ ὅσιόν ἐστιν, ἵνα τῷ κρατίστῳ ἡγεμόνι μετε… εσο … … … ἔρρωσο
καὶ τὸν ὄντα πρότερον τόπον καὶ τὰς ὑπαρχούσας αὐτῷ Πασίωνι … τοῦ ἐν … όσιος ἐδάφει κλήρου κατοικικοῦ ἀρούρας πέντε τέταρτον ὧν … ἀρούρης τέταρτον καὶ ὅσα ἐὰν ἄλλα
Σενφαμῖνις Ψεντατρίφιος Ψεναρσιήσιος μητρὸς Σενψεν … ἡ ὁσία γυνή Demotic
The Greek word ἄκακος (akakos) is built from the negative particle ἄ and the word for bad, κακός. It describes someone who is innocent, guileless, or simple, and can also refer to things that are undamaged. The New Testament uses it in Romans 16:18 and Hebrews 7:26, where it conveys a sense of being free from evil or harm.
In this group of words we have some of the rarest and most excellent graces of the Christian character set forth ; or perhaps, as it may rather prove, the same grace by aid of different images, and with only slightest shades of real difference. ᾿“Απλοῦς occurs only twice in the N. T. (Matt. vi. 22; Luke xi. 34); but ἁπλότης seven times, or perhaps eight, always in St. Paul’s Epistles; and ἁπλῶς once (Jam. i. 5). It would be quite impossible to improve on ‘single’? by which our Translators have rendered it, being as it is from ἁπλόω, “ expando,’ “ explico,’ that which is spread out, and thus without folds or wrinkles; exactly opposed to the πολύπλοκος οἵ Job v. 13; compare ‘simplex’ (not ‘ without folds’; but ‘ one-folded,’ ‘ semel,’ not ‘sine,’ lying in its first syllable, ‘ einfaltig,’ Ῥ. 390), which is its exact representative in Latin, and a word, like it, in honorable use. This…
Read the full entry →ἄ-κακος, -ov, (κακός) ; a. without guile or fraud, harmless; free from quilt: Heb. vii. 26; [ef. Clement. frag. 8 ed. Jacobson, (Bp. Lghtft. S. Clement of Rome etc. p. 219): ἄκακος 6 Πατὴρ πνεῦμα ἔδωκεν ἄκακον. b. fearing no evil from others, distrusting no one, (cf. Eng. guileless]: Ro. xvi. 18. ({Aeschyl.,] Plat., Dem., Polyb., al.; Sept.) (Cf. Trench § lvi.; Tittmann i. p. 27 sq.]
ἄκακος. BGU IV. τοῖσι δ (A.p. 222-3) λ[άχαν7ον νέον νέον καθαρὸν ἄδολ(ον) . [. . &]kak[ov] must have a passive sense “‘undamaged.” So P Oxy I. 142° (A.D. 534), a similar formula. For & = “simple” rather than ‘‘innocent” in Rom 1618, see the quotations from Wetstein recalled by Field Notes, p. 166.
ἄκακος (akakos) — innocent.
ἄκᾰκ-ος, ον,
unknowing of ill, guileless, [NT+5th c.BC+]
2. innocent, simple (compare εὐήθης), [Refs 4th c.BC+]. adverb -κως[Refs 4th c.BC+]
II. unharmed, [Refs 7th c.BC+]
II.2. unadulterated, [Refs 6th c.AD+]
ἄκακος
akakos
from 1 (as a negative particle) and 2556; not bad, i.e. (objectively)
innocent or (subjectively) unsuspecting:--harmless, simple.
see GREEK for 1
see GREEK for 2556
ἄκακος, ον
Adj
innocent, guileless, simple
ἄκακος akakos 2x
free from evil, innocent, blameless; simple, Rom. 16:18; Heb. 7:26*
ἄκακος unknowing of ill, guileless, Aesch., Plat.
innocent, simple, Dem.:—adv. -κως, id. Plat.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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 12 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.
γίνου μακρόθυμος καὶ ἐλεήμων καὶ ἄκακος καὶ ἡσύχιος καὶ ἀγαθὸς καὶ τρέμων τοὺς λόγους διὰ παντός, οὓς ἤκουσας.
Λέγει μοι: Ἁπλότητα ἔχε καὶ ἄκακος γίνου, καὶ ἔσῃ ὡς τὰ νήπια τὰ μὴ γινώσκοντα τὴν πονηρίαν τὴν ἀπολλύουσαν τὴν ζωὴν τῶν ἀνθρώπων.
The Greek word ἀμίαντος (*amiantos*) means 'undefiled' or 'pure,' derived from the root of μιαίνω (*mianō*), which means to defile. It is used in the New Testament to describe things that are free from contamination, such as in Hebrews 7:26 and James 1:27. The word is associated with purity and is synonymous with terms like ἄμωμος (*amōmos*) and ἄσπιλος (*aspilos*).
ἀμίαντος, -ov, (μιαίνω), not defiled, unsoiled ; free from that by which the nature of a thing is deformed and debased, or its force and vigor impaired: κοίτη pure, free from adultery, Heb. xiii. 4; κληρονομία (without defect), 1 Pet. 1. 4; θρησκεία, Jas. i. 27; pure from sin, Heb. vii. 26. (Also in the Grk. writ.; in an ethical sense, Plat. lege. 6, p. 777 e.; Plut. Pericl. c. 39 βίος καθαρὸς καὶ ἀμίαντος.
ἀμίαντος. The use of the word in the NT is probably to be traced to the LXX, rather than to the influence of the mystery religions as Perdelwitz (Die Alysterienreligion und das Problem des I. Petrusbriefes, Giessen, 1911, pp. 45-50) ingeniously suggests, contrasting the ἀμίαντος inheritance of the Christian with the blood-stained Aimme/lsklerd, with which the initiate is robed as he ascends from the grave in the Taurobolium. A new literary citation for this word may be given from the Bacchylides papyrus, ili. 86, βαθὺς μὲν αἰθὴρ ἀμίαντος, where Jebb translates ‘‘ the depths of air receive no taint.
ἀμίαντος (amiantos) — pure.
ἀμίαντος, ον,
undefiled, pure, ὕδωρ[Refs 6th c.BC+] calls the sea ἡ ἀμίαντο; ἀ. τοῦ ἀνοσίου πέρι free from stain of ungodliness, [NT+5th c.BC+]
2. not to be defiled, [Refs 1st c.BC+]
II. ὁ ἀ. λίθος asbestos, [Refs 4th c.BC+]
ἀμίαντος
amiantos
from 1 (as a negative particle) and a derivative of 3392; unsoiled,
i.e. (figuratively) pure:--undefiled.
see GREEK for 1
see GREEK for 3392
ἀμίαντος, ον
Adj
undefiled, untainted
ἀμίαντος amiantos 4x
pr. unstained, unsoiled; met. undefiled, chaste, Heb. 7:26; 13:4; pure, sincere, Jas. 1:27; undefiled, unimpaired, 1 Pet. 1:4*
ἀμίαντος μιαίνω undefiled, Theogn.; Aesch. calls the sea simply ἡ ἀμίαντος.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
un-de-fild': In the Old Testament tam, "perfect," presents the positive side. Hence, Ps 119:1 is translated in the Revised Version: "Blessed are they that are perfect in the way." In the New Testament amiantos, presents the negative side, "unstained" "unsullied" "without taint." Used to describe the sinlessness of Christ (Heb 7:26), to declare the marriage act free from all guilt, disgrace or shame (Heb 13:4), to contrast the heavenly inheritance with earthly possessions (1Pe 1:4).
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 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
παρθένον εἶπε τὴν Ῥεβέκκαν, καὶ πάνυ καλὴν παρθένον, ὅτι ἀμιγὴς καὶ ἄδολος καὶ ἀμίαντος ἡ ἀρετῆς φύσις καὶ μόνη τῶν ἐν γενέσει καλή τε καὶ ἀγαθή·
καὶ ὁ Ἰώσηπος πρὸς ταῦτα ἀνέκραγεν πάνυ γοῦν καθαρὰν τῷ θεῷ τετήρηκας αὐτήν, ἀμίαντον δὲ μένει τὸ ἅγιον, εἰς ὅν τʼ ἐλπίζεις σύμμαχον οὐδὲν ἠσέβησας, τὰς δʼ ἐθίμους θυσίας ἀπολαμβάνει.
εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ θεοῦ;
χωρίζω (chorizo) means to separate or divide. It can refer to physical separation, as well as emotional or relational distancing, such as in divorce contexts. The New Testament uses it in passages like Matthew 19:6 and 1 Corinthians 7:10-15. The word can also imply a reflexive action, indicating one’s departure or withdrawal.
χωρίζω
[in LXX: II Ch 12:8, al. (בּדל ni., etc.), Wi 1:3, II Mac 5:21, al. ;]
to separate, divide, put asunder: c. acc. rei, opp. to συζεύγνυμι Mt 19:6, Mk 10:9; c. acc. pers., seq. ἀπό (Wi 1:3), Ro 8:35, 39; pf. pass ptcp., He 7:26.
χωρίζω ; fut. χωρίσω [B. 37 (33)]; 1 aor. inf. χωρίσαι; pres. mid. χωρίζομαι ; pf. pass. ptep. κεχωρισμένος ; 1 aor. pass. ἐχωρίσθην; (χωρίς, q-v-); fr. Hdt. down; to separate, divide, part, pul asunder: τί, opp. to συζεύγνυμι, Mt. xix. , 6; Mk. x. 93; τινὰ ἀπό τινος, Ro. viii. 35, 39, (Sap. i. 3);' pf. pass. ptep. Heb. vii. 26. Mid. and 1 aor. pass. with a reflex. signif. to separate one’s self from, to depart; a. to leave a husband or wife: of divorce, 1 Co. vii. 11, 15; ἀπὸ ἀνδρός. ib. 10 (a woman κεχωρισμένη ἀπὸ τοῦ ἀνδρός, Polyb. 32, 12, 6 [al.]). b. to depart, go away: [absol. Philem. 15 (euphemism for ἔφυγε), R. V. was parted from thee]; foll. by ἀπό with a gen. of the place, Acts i. 4; ἐκ with a gen. of the place, Acts xviii. 1 sq. ([W. § 36,6a.]; εἰς with an ace. of the place, 2 Mace. v. 21; xii. 12; Polyb., Diod., al.). [Come.: ἀπο-, δια…
Read the full entry →χωρίζω 1406® (A.D. 213-217) ἀπαλλάξεται καὶ εἰς ἄτιμον χώραν [καταστή ῬΊσεται, ‘he shall be deprived of his rank and set in a position of dishonour” (Edd.), 24. VI. goo8 (A.D. 322) τοὺς ἐξ ἔθους ταύτην τὴν χώραν ἀποπληροῦντας, “those who customarily discharge such services’’ (Edd.), 7b. XIV. 1626° (A.D. 325) χώραν μίαν paBSovxov, “the single post of paBSotxos,’’ 2%. VIII. 11348 (A.D. 421) ἀποπληρῶν χώραν προνοητοῦ, ‘discharging the function of an agent” (Ed.). MGr χώρα: see K. Dieterich in Rhein. Museum NF. lix. (1904), p. 226 ff.
χωρίζω (chōrizō) — to separate/leave.
χωρ-ίζω,
perfect passive κεχώρισμαι, 3rd.pers. plural Ionic dialect κεχωρίδαται [Refs 5th c.BC+]: (χωρίς).
I. in local sense, separate, divide, χ. ἀλλήλων λόχους [Refs 5th c.BC+]; exclude, τὴν πτέρνην [Refs 5th c.BC+]; with infinitive added, [τὴν τάξιν] ἐπὶ τῷ μέσῳ ἐχώρισεν ἕπεσθαι [Refs]; οἱ χωρίζοντες the Separators, a name given to those Grammarians (Xenon and Hellanicus accusative to [Refs 5th c.AD+] who ascribed the Iliad and Odyssey to different authors, [Refs 8th c.BC+]:—passive, to be separated, severed, or divided, [Refs 5th c.BC+]; τινος [Refs 5th c.BC+]
II. separate in thought, distinguish, ἡδύ τε καὶ δίκαιον [Refs 5th c.BC+]:— passive, to be different, κεχωρίδαται πολλὸν τῶν.. ἄλλων ἀνθρώπων [Refs 5th…
χωρίζω
chorizo
from 5561; to place room between, i.e. part; reflexively, to go
away:--depart, put asunder, separate.
see GREEK for 5561
χωρίζω
v.
I separate, depart
χωρίζω χωρίς in local sense, to separate, part, sever, divide one thing from another, τί τινος Eur., Plat.; τι ἀπό τινος Plat.:— χ. πάντα κατὰ φυλάς Xen.;— οἱ χωρίζοντες the Separaters, a name given to those Grammarians who ascribed the Iliad and Odyssey to different authors:—Pass. to be separated, severed, divided, Hdt., Eur.
to separate in thought, to distinguish, τὸ ἡδύ τε καὶ δίκαιον Plat., etc.:—Pass. to differ, to be different, κεχωρίδαται πολλὸν τῶν ἄλλων ἀνθρώπων Hdt.; more rarely, χωρίζεσθαί τινι id. Hdt.; νόμοι κεχωρισμένοι τῶν ἄλλων ἀνθρώπων laws apart from the others, far different, id. Hdt.
Verb-RPP-NSM — Verb · perfect · passive · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-RPP-NSM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Masculine
13 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 13 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
φύσει μὲν οὖν ἐστι, καθ’ ὃν χωρίζεται ψυχὴ ἀπὸ σώματος, ὁ δὲ ἐπὶ τιμωρίᾳ συνίσταται, ὅταν ἡ ψυχὴ τὸν ἀρετῆς βίον θνῄσκῃ, τὸν δὲ κακίας ζῇ
Τῶν δὲ τοῦ Σαούλου κατασκόπων τεταράχθαι τὸ στρατόπεδον τῶν Παλαιστίνων φρασάντων τῷ βασιλεῖ Σαοῦλος ἠρώτα, μή τις εἴη τῶν αὑτοῦ κεχωρισμένος.
καὶ ἐκέλευσεν αὐτοὺς ὁ ποιμὴν ἐκ τοῦ πύργου μετενεχθῆναι καὶ χωρισθῆναι.
εων νεμόμενα καὶ … μενα ἐν τῇ περί Πῶιν … ἐὰν οὖν φαίνηται κατα… χωρῖσαι ὡς καθήκει. … Καίσαρος Μεχεὶρ η
κλήρου ἀρούρας τέσσαρας … ε τὸν Κεμεσκούφιος Ἰβιῶνα ἀρούρας ἓξ … … αμένηι ταύτας ἐχωρίσθη εἰς τοὺς τῆς ἄνω χώ … ει ἀπὸ τοῦ λδ ἔτους Καίσαρος ρας
ρκε τῶν πρὸς γνώμονα ἀνειλημμένων τῶι ι ἔτει καὶ εἰς τὸ ια ἔτος ὀφειλόντων χωρισθῆναι· τετελευτηκότων ι ἔτει ἐντὸς Χοιάκ, Πατμοῦις Ἁκώρεος, Ἡρακλείδης Πετερμούθιος, γίνονται β Φαῶφι Ἰσχυρίων Πανομγέως,
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἁμαρτωλός (i.e., *hamartolos*) means 'sinful' or 'a sinner.' It is derived from the verb ἁμαρτάνω and is used in the New Testament to refer to all people as sinners, as well as to those particularly wicked. Notably, it appears in verses like Matthew 9:10-13. The lexicons indicate a range of meanings from general sinfulness to specific vices.
ἁμαρτωλός, -όν
(< ἁμαρτάνω),
[in LXX chiefly for רשׁﬠ;]
sinful, a sinner: of all men, I Ti 1:15; of those especially wicked, I Ti 1:9, I Pe 4:18; p1., Mt 9:10-13 11:19 26:45, al. (v. MM, VGT, s.v.; Cremer, 102, 634)
ἁμαρτωλός, -ov, (fr. the form ἁμάρτω, as φείδωλος from φείδομαι), devoted to sin, a (masc. or fem.) sinner. In the N. T. distinctions are so drawn that one is called ἁμαρτωλός who is a. not free from sin. In this sense all men are sinners; as, Mt. ix.13; Mk. 1.17; Lk. vy. 8, 32; xiii. 2; xviii. 13; Ro. iii. 7; v.[8],19; 1 Tim.i.15; Heb. vii. 306. ῬΌ. pre-eminently sinful, especially wicked; a. univ.: 1 Tim.i.9; Jude 15; Mk. viii. 38; Lk. vi. 82-34; vii. 37, 39; xv. 7,10; Jn. ix. 16, 24 sq. 31; Gal. ii. 17; Heb. xii. 3; Jas. iv.8; v.20; 1 Pet.iv.18; ἁμαρτία itself is called ἁμαρτωλός, Ro. vii. 13. β. spec., of men stained with certain definite vices or crimes, e. g. the tax-gatherers: Lk. xv. 2; xviii. 13; xix. 7; hence the combination τελῶναι καὶ ἁμαρτωλοί, Mt. ix. 10 sq.; xi. 19; Mk. ii. 15 sq.; Lk. v. 30; vii. 34; xv. 1. heathen, called by the Jews sinners κατ᾽ ἐξοχήν (1 Mace. i. 34…
Read the full entry →ἁμαρτωλός appears in OGZS 55°° (B.c. 240) ἐὰν [δὲ] μὴ συντελῆι ὁ ἄρχων καὶ οἱ πολῖται τὴν [θυσί]αν κατ᾽ ἐνιαυτόν, ἁμαρτωλοὶ ἔστωσαν [θεῶ]ν πάντων, “sinners against all the gods.” Cf. also the common phrase in sepulchral epitaphs in the southwest of Asia Minor containing a threat against any one who shall desecrate the tomb, ἁμαρτωλὸς ἔστω θεοῖς (κατα)χθονίοις, “‘let him be as a sinner before the (sub)terranean gods”: see Deissmann ZAZ p. 115, who regards the genitive after ἁμαρτωλός as a possible ‘‘ provincialism of S.W. Asia Minor.” (See under @voxos.) He cites another occurrence, from the same locality, with the formula as in OG/S 55 (p. 116n.). Schlageter p. 24 adds /G III. 461 α. These instances are sufficient to prove the ‘‘ profane” use of the word, as Cremer (af. Deissmann x s.) admitted in his…
Read the full entry →ἁμαρτωλός (hamartōlos) — sinful.
ἁμαρτωλ-ός, όν,
erroneous, ἁμαρτωλότερον[Refs 4th c.BC+]; erring, ἐν πᾶσιν[Refs 1st c.AD+]
2. of bad character, δοῦλοι[Refs 1st c.BC+] W.: with genitive, sinning against, θεῶν[Refs] —ἁμαρτωλὴ γέρων, barbarism in [Refs 5th c.BC+]. adverb -ῶς[Refs 5th c.BC+]
II. substantive ἁμαρτωλός, ὁ, sinner, [LXX+NT]
ἁμαρτωλός
hamartolos
from 264; sinful, i.e. a sinner:--sinful, sinner.
see GREEK for 264
ἁμαρτωλός, ον
Adj
sinning, sinful, a sinner
ἁμαρτωλός sinful:— as Subst. a sinner, NTest.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
48 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 47 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.
μὴ δῶμεν τῇ ἑαυτῶν ψυχῇ ἄνεσιν, ὥστε ἔχειν αὐτὴν ἐξουσίαν μετὰ ἁμαρτωλῶν καὶ πονηρῶν συντρέχειν, μήποτε ὁμοιωθῶμεν αὐτοῖς.
λέγει γὰρ ἡ γραφή: Τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ θεός: Ἱνατί σὺ διηγῇ τὰ δικαιώματά μου, καὶ ἀναλαμβάνεις τὴν διαθήκην μου ἐπὶ στόματός σου;
Διὰ τοῦτο οὖν, φημί, κύριε, ἐξακριβάζομαι παρὰ σοῦ πάντα: πρῶτον μέν, ὅτι ἁμαρτωλός εἰμι, ἵνα γνῶ, ποῖα ἔργα ἐργαζόμενος ζήσομαι, ὅτι πολλαί μου εἰσὶν αἱ ἁμαρτίαι καὶ ποικίλαι.
τὰς ἁγίας σου εὐχάς, ἵνα δυνηθῶμεν μέρος τῶν ἁμαρτιῶν καθαρίσεως. εἷς γάρ εἰμι τῶν ἁμαρτωλῶν. παρακαλῶ καταξίωσον δέξεσθαι τὸ μικρὸν ἐλαίου διὰ τοῦ ἀδελφοῦ ἡμῶν Μαγαρίου. πολλὰ προσαγορεύω πάντας
σὺν σοὶ κάμνοντας ἀδελφούς. ὁ παντοκράτωρ Θεὸς διαφυλάξῃ σε ἐπὶ πολὺν χρόνον ἡμῖν τοῖς ἁμαρτωλοῖς, ἵνα διὰ τῶν σῶν ἁγιωτάτων εὐχῶν διασωθῶμεν διὰ τοῦ βίου.
Ἐζεκιὴλ β … … αης ὃν εκτ … … ταλαίπορος καὶ … … ἁμαρτωλὸς λο … … Ἰωσὴφ ἰατρὸς ε … … ἑκάστου οἴκου … … ειτου
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ὑψηλός (i.e., *hupsēlos*) means high or lofty, both in a literal sense, such as mountains or walls, and metaphorically, referring to elevated thoughts or status. It appears in various contexts in the New Testament, including references to heaven and the exalted nature of Christ. The term is derived from the root for height and can imply pride or high-mindedness in certain usages.
ὑψηλός, -ή, -όν
[in LXX chiefly for בָּמָה, also for בָּמָה, רוּם, etc. ;]
high, lofty: ὄρος, Mt 4:8 17:1, Mk 9:2, Re 21:10; τεῖχος, ib. 12; μετὰ βραχίονος., fig., Ac 13:17 (cf. Ex 6:6, al); pl., ὑψηλά, of heaven (Ps 92 (93):4, Is 33:5, al.), He 1:3; compar., ὑψηλότερος τ. οὐρανῶν, He 7:26. Metaph: Lk 16:15; ὑψηλὰ φρονεῖν, Ro 11:20…
Read the full entry →ὑψηλός, -7, -όν, (ὕψι on high, ὕψος), [fr. Hom. down], high; lofty; a. prop. of place: ὄρος, Mt. iv. 8; xvii.1; Mk. ix. 2; Lk.iv.5 RG@Lbr.; Rev. xxi. 10: τεῖχος, Rey. xxi. 12; neut. ra ὑψηλά (the heights of heaven; Sept. for Ὁ 5, Ps. xcii. (xciii.) 45 exii. (exiii.) 5; Is. xxxiii. 5; Ivii. 15), heaven [A.V. on high; cf. B. § 124, 8d.], Heb.i.3; exalted on high: ὑψηλότερος τῶν οὐρανῶν, [made higher than the heavens], of Christ raised to the right hand of God, Heb. vii. 26 (cf. Eph. iv.10); pera βραχίονος ὑψηλοῦ, with a high (uplifted) arm, i. e. with signal power, Acts xiii. 17 (Sept. often ἐν βραχίονι ὑψηλῷ for 730) pyW3, as in Ex. vi.6; Deut. v. 15). b. metaph. eminent, exalted: in influence and honor, Lk. xvi. 15; ὑψηλὰ φρονεῖν, to set the mind on, to seek, high things (as honors and riches), to be aspiring, Ro. xii. 16; also Ro. xi. 20 Lmrg.T Tr WH; 1 Tim. vi. 17 T WH mrg.; (Leian.…
Read the full entry →ὑψηλός, “high”: BGU IV. 118524 (B.C. 94-93?) γεωμετρίαν δύσβροχον S[t]a τὸ λείαν ὑψηλὴν εἶναι, of height above the water level, P Thead 168 (after A.D. 307) ἐν ὑψηλοῖς τόποις. The reference is to bodily height in P Flor II. 142° (A.p. 264) ὄνους δύο θηλείας ὑψηλάς, ‘‘two tall female asses.” MGr ψηλός, “high.
ὑψηλός (hupsēlos) — high.
ὑψηλός, ή, όν
(also -ός, όν Demetr.Troezen. 1 Diels): comparative and superlative -ότερος, -ότατος, and irregular -έστατος[Refs 2nd c.AD+]: (ὕψι, ὕψος): —high, lofty, θάλαμος [Refs 8th c.BC+]; of a highland country, χώρη ὀρεινὴ.. καὶ ὑψηλή [Refs 5th c.BC+]; and ὑψηλά alone, [Refs 5th c.BC+]; ἐφ᾽ ὑψηλοῦ εἶναι, καθῆσθαι, [Refs 5th c.BC+]; ἐποικοδομήσαντες ὑψηλότερον [τὸ τεῖχος] [Refs 5th c.BC+]. adverb, -λῶς καθήμενος [Refs 5th c.BC+]
II. metaphorically, high, lofty, stately, proud, ὄλβος, ἀρεταί, κλέος, [Refs 5th c.BC+]; ὑψηλὰ κομπεῖν talk high and boastfully, [Refs 5th c.BC+]
II.2. of persons, opposed to δυσδαίμων, [Refs 5th c.BC+]
ὑψηλός
hupselos
from 5311; lofty (in place or character):--high(-er, -ly) (esteemed).
see GREEK for 5311
ὑψηλός, ή, όν
Adj
high, lofty
ὑψηλός hypsēlos 11x
high, lofty, elevated, Mt. 4:8; 17:1; τὰ ὑψηλά, the highest heaven, Heb. 1:3; upraised, Acts 13:17; met. highly esteemed, Lk. 16:15; φρονεῖν τὰ ὑψηλά, to have lofty thoughts, be proud, arrogant, Rom. 12:16
ὑψηλός ὑψηλός, ή, όν ὕψι high, lofty, high-raised, Lat. altus, sublimis, Hom., Hdt., Trag., etc.; of a highland country, χώρη ὀρεινὴ καὶ ὑψηλή Hdt.; ὑψηλὰ χωρία Thuc.
metaph. high, lofty, stately, Pind., Plat.; ὑψηλὰ κομπεῖν to talk loftily, Soph.; πνεῦμα ὑψηλὸν αἴρειν Eur.
Adj-NSM-C — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM-C Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine Degree: Comparative
12 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 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 115 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.
μεγάλα γὰρ καὶ μικρὰ ἢ πολλὰ καὶ ὀλίγα ἢ ἰδιωτικὰ καὶ δημόσια ἢ ἱερὰ καὶ βέβηλα ἢ ἀρχαῖα καὶ νέα οὐ τὸν αὐτὸν ἂν ἑρμηνεύσαι τρόπον, ἀλλὰ τὸν ἑκάστοις ἐφαρμόζοντα τῷ πλήθει καὶ ἀξιώματι καὶ μεγέθει, τοτὲ μὲν ὑψηλὸν αἴρων ἑαυτόν, τοτὲ δ’ ἔμπαλιν…
ἐπὶ τούτοις οὖν συγκαλεῖ τὸ πλῆθος εἰς ἐκκλησίαν ἀκουσόμενον ὧν ὁ θεὸς εἴποι πρὸς αὐτόν, καὶ συναθροισθέντων στὰς ἐπὶ ὑψηλοῦ τινος, ὅθεν ἔμελλον πάντες ἀκούσεσθαι, ὁ μὲν θεός, εἶπεν, ὦ Ἑβραῖοι, καθάπερ καὶ πρότερον εὐμενὴς προσεδέξατό με καὶ βίον τε…
τίθησιν οὖν Μωϋσῆς ἓν ἐφ̓ ἓν ὅπλον ἐν μέσῳ τῆς πυγμῆς, καὶ ὑψηλότερος σταθεὶς πάντων ἐξέτεινεν τὰς χεῖρας, καὶ οὕτως πάλιν ἐνίκα ὁ Ἰσραήλ.
τοῦ ὄνου μοῦ μελέτω σοί. καὶ ἐὰν μὲν εὐτραφέστερος γένηται καὶ δυνηθῇ πραθῆναι, πώλησον. ὑψηλόν μοι οὖν ὤνησαι ἄξιον σοῦ. ὡς ἐπείκτης πράττε καὶ ἔπειγε τὸν σῖτον, ἵνα μὴ
α τάλαντον α λιβάνου λίτρας α δηνάρια σ μαλαβάθρου λίτρας α τάλαντον α στύρακος ὑψηλοῦ λίτρας α … στύρακος ἐλαφροῦ … κόστου λίτρας α … … μαστίχης λίτρας α
α τάλαντον α λιβάνου λίτρας α δηνάρια σ μαλαβάθρου λίτρας α τάλαντα β στύρακος ὑψηλοῦ λίτρας α δηνάρια Ασν στύρακος ἐλαφροῦ λίτρας α δηνάρια ψν κόστου λίτρας α τάλαντον
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural 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
οὐρανός (ouranos) means heaven or sky, often referring to both the physical vault above and the spiritual realm where God and angels reside. It is used in various contexts, including the universe and divine authority, appearing frequently in the New Testament. Notably, some lexicons mention its use in a metaphorical sense, while others focus on its physical aspects.
οὐρανός, -οῦ, ὁ,
[in LXX chiefly for שָׁמַיִם (hence, often pl., οἱ οὐ., v. infr.);]
heaven;
of the vault or firmament of heaven, the sky and the aerial regions above the earth: opp. to ἡ γῆ, He 1:10, II Pe 3:5, 10; ὁ οὐ. καὶ ἡ γῆ, i.e. the world, the universe, Mt 5:18, Mk 13:31, Lk 10:21, Ac 4:24, Re 10:6, al.; ἀπ’ ἄκρων οὐ. ἕως ἄ. αὐτῶν (on the absence of art. aft. prep., v. Bl., § 46, 5), Mt 24:31; ὑπὸ τὸν οὐ.,
οὐρανός, -ov, ὁ, [fr.a root meaning ‘ to cover,’ ‘ encompass’; οἵ. Vanicek p. 895; Curtius § 509], heaven; and, in imitation of the Hebr. Οὐ (i.e. prop. the heights above, the upper regions), οὐρανοί, τῶν, οἱ, the heavens [W. § 27, 3; B. 24 (21)], (on the use and the omission of the art. ef. W. 121 (115)), i. 6. 1. the vaulted expanse of the sky with all the things visible in it; a. generally: as opp. to the earth, Heb. i. 10; 2 Pet. iii. 5, 10, 12; 6 ovp. x. ἡ γῆ, [heaven and earth] i. q. the universe, the world, (ace. to the primitive Hebrew manner of speaking, inasmuch as they had neither the conception nor the name of the universe, Gen. i. 1; xiv. 19; Tob. vii. 17 (18); 1 Mace. ii. 37, ete.) : Mt. v.18; xi. 25; xxiv. 35; Mk. xiii. 81; Lk. x. 21; xvi. 17; xxi. 33; Actsiv. 24; xiv. 15; xvii. 24; Rev. x.6; xiv. 7; xx.11. The ancients conceived of the expanded sky as an arch or yault…
Read the full entry →οὐρανός. For οὐρανός in the wide sense of ‘‘sky,’’ ‘‘heaven,” as opposed to γῆ, “earth,” cf. P Leid G1 (p.c. 181-145) (=I. p. 42), a prayer to the gods that they would grant to Ptolemy Philometor and Berenice—kvprelay τῶν [ὑ]πὸ τὸν οὐρανὸν χώρωϊν, ‘‘dominationem terrestrium regionum ” (Ed.), and the magic P Lond 1217 (iii/a.p.) (=I. p. 93) πρὶν γενέσθε (/. γενέσθαι) οὐρανὸν ἢ γῆν ἢ θάλασσαν κτλ. The thought of a series of heavens, as in 2 Cor 12%, may be illustrated from PSI I. 29? (iv/a.p. ἢ) ἐπικαλοῦμέί( = al) σε τὸν καθήμενον ἐν TO πρώτῳ οὐρανῷ .. . ἐν τῷ β οὐρανῷ ... ἐν τῷ Ὑ οὐρανῷ κτλ. Ρ Heid 65 (iv/a.p.) (= Se/ections, p. 126) πιστεύομεν γὰρ τὴν πολιτίαϊν σῆου ἐνν οὐρανῷ is evidently a reminiscence of Phil 4293. On the use of the plur. οὐρανοί in the NT, see Blass Gr. p. 83, and the statistics in Hawkins Hor. Syx.* p. 52f. A new subst. οὐρανουσία occurs in P Lond 1218 (iii/a.p.)…
Read the full entry →οὐρανός (ouranos) — heaven.
οὐρᾰνός, ὁ,
Doric dialect and Boeotian dialect ὠρανός [Refs 7th c.BC+]; Aeolic dialect ὄρανος (ὀράνω [Refs 7th c.BC+]
I. heaven: in [Refs 8th c.BC+]
I.1. vault or firmament of heaven, sky, γαῖα.. ἐγείνατο ἶσον ἑαυτῇ οὐρανὸν ἀστερόεντα, ἵνα μιν περὶ πάντα καλύπτοι [Refs 8th c.BC+]; wrapped in clouds, [Refs 8th c.BC+]; above the aether, [Refs 8th c.BC+] continued to regard it as solid (στερέμνιον), [Refs]; defined as αἰθέρος τὸ ἔσχατον by [Refs 5th c.BC+]; ἠέλιος δὲ οὐρανοῦ ἐξαπόλωλε, of an eclipse, [Refs 8th c.BC+]
I.2. heaven, as the seat of the gods, outside or above this skyey vault, the portion of Zeus (see. Ὄλυμπος),[Refs 8th c.BC+]; πύλαι οὐρανοῦ [Refs]; so, later, οἱ ἐξ οὐρανοῦ…
οὐρανός
ouranos
perhaps from the same as 3735 (through the idea of elevation); the
sky; by extension, heaven (as the abode of God); by implication,
happiness, power, eternity; specially, the Gospel
(Christianity):--air, heaven(-ly), sky.
see GREEK for 3735
οὐρανός, οῦ, ὁ
n.m.
the sky, the heaven
οὐρανός ouranos 273x
heaven, the heavens, the visible heavens and all their phenomena, Mt. 5:18; 16:1; 24:29, et al. freq.; the air, atmosphere, in which the clouds and tempests gather, the birds fly, etc., Mt. 6:26; 16:2, 3; heaven as the peculiar seat and abode of God, of angels, of glorified spirits, etc., Mt. 5:34, 45, 48; 6:1, 9, 10; 12:50; Jn. 3:13, 31; 6:32, 38, 41, 42, 50, 51, 58; in NT heaven as a term expressive of the Divine Being, His administration, etc., Mt. 19:14; 21:25; Lk. 20:4, 5; Jn. 3:27
οὐρανός οὐρα^νός, οῦ, ὁ, only in sg. heaven: in Hom. and Hes.,
the vault or firmament of heaven, the sky, conceived as a concave hemisphere resting on the verge of earth, upborne by the pillars of Atlas, Od., Hes., etc.; conceived to be of solid metal, χάλκεος, πολύχαλκος, σιδήρεος, Hom.: on this vault the sun performed his course, Od.; the stars were fixed upon it, and moved with it, for it was supposed to be always revolving, Il.
heaven, as the seat of the gods, above this skyey vault, the portion of Zeus, Hom.; πύλαι οὐρανοῦ Heavengate, which the Hours lifted and put down like a trapdoor, Il.
in common language, heaven, the sky, Hom., etc.; πρὸς οὐρανὸν βιβάζειν τινά to exalt to heaven, as Hor. evehere ad Deos, Soph.; εἰς τὸν οὐρ. ἥλλοντο leapt up on high, Xen.: a region of heaven, climate…
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
281 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 273 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 305 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.
Φησὶ δ’ ὡς „ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν", τὴν ἀρχὴν παραλαμβάνων | οὐχ ὡς οἴονταί τινες τὴν κατὰ χρόνον·
Ἐν ἀρχῇ ἔκτισεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.
λέγει γὰρ ἡ γραφὴ περὶ ἡμῶν, ὡς λέγει τῷ υἱῷ: Ποιήσωμεν κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμῶν τὸν ἄνθρωπον, καὶ ἀρχέτωσαν τῶν θηρίων τῆς γῆς καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν ἰχθύων τῆς θαλάσσης.
εὐχὰς καὶ θυσίας ἐπιτελῶν διδόναι ὑμῖν ὑγίειαν νίκην κράτος σθένος κυριείαν τῶν ὑπὸ τὸν οὐρανὸν χωρῶν, σκυλλόμενος δὲ καὶ διασειόμενος παρʼ ἕκαστον εἰκῇ καὶ ὡς ἔτυχεν ὑπό τινων ἐπὶ
εὐχὰς καὶ θυσίας ἐπιτελῶν διδόναι ὑμῖν ὑγίειαν νίκην κράτος σθένος κυριείαν τῶν ὑπὸ τὸν οὐρανὸν χωρῶν, σκυλλόμενος δὲ καὶ διασειόμενος παρʼ ἕκαστον … εἰκῇ καὶ ὡς ἔτυχεν ὑπό τινων
τραχείας … … … … … … … … ἐκ τοῦ Σῶσις Οὐρανοῦ κλήρου περὶ κώμην ἠξίωσά τέ σε, καὶ ἕξεις γὰρ παραφεῖναι ἑκάστης ἀρούρης πυροῦ καὶ
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-2ADP-NSM — Verb · second aorist · middle deponent · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2ADP-NSM Part of Speech: Verb Tense: second Aorist Voice: middle Deponent Mood: Participle Case: Nominative Number: Singular Gender: Masculine
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
677 occurrences in the New Testament, rendered 180 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 668 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω