John 13:34 — Word Study
N1904Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
BSAA commandmententolē [instruction, divine order] newkainos [fresh, previously unheard of] I givedidōmi▸ [bestow, grant] to yousu thathina you may loveagapaō▸ [show esteem and goodwill towards] one another,allēlōn [mutually, towards each other] even askathōs [just as, in the same way] I have lovedagapaō▸ [shown esteem and goodwill towards] yousu sohina alsokai you yourselvessu may loveagapaō▸ [demonstrate affection and care for] one another.allēlōn [each other, in a reciprocal manner]
| Greek | English | Parsing |
|---|---|---|
| Ἐντολὴν | A commandment | Noun, accusative, singular |
| καινὴν | new | Adjective, accusative, singular |
| δίδωμι | I give | Verb, present, active |
| ὑμῖν | to you | Personal pronoun, second person, dative |
| ἵνα | that | Conjunction |
| ἀγαπᾶτε | you may love | Verb, present, active |
| ἀλλήλους, | one another, | Reciprocal pronoun, accusative, plural |
| καθὼς | even as | Adverb |
| ἠγάπησα | I have loved | Verb, aorist, active |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| ἵνα | so | Conjunction |
| καὶ | also | Conjunction |
| ὑμεῖς | you yourselves | Personal pronoun, second person, nominative |
| ἀγαπᾶτε | may love | Verb, present, active |
| ἀλλήλους. | one another. | Reciprocal pronoun, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A new commandment I give you: Love one another. As I have loved you, so you also must love one another. |
| KJV | A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. |
| ASV | A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another. |
| YLT | 'A new commandment I give to you, that ye love one another; according as I did love you, that ye also love one another; |
| WEB | A new commandment I give to you, that you love one another. Just as I have loved you, you also love one another. |
| BBE | I give you a new law: Have love one for another; even as I have had love for you, so are you to have love one for another. |
Where they part company is ἀγαπᾶτε — see How Translations Differ.
The sentence consists of one main clause and three subordinate clauses, creating a clear structure that emphasizes the command and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectσύ
verbδίδωμι
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 — John 13:34
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 New Commandmentgenerated
John 13:34 presents Jesus' new commandment to His disciples, emphasizing the importance of love among them. This commandment is given in the context of Jesus preparing His followers for His imminent departure, highlighting that love is central to their identity as His disciples. This teaching is foundational for Christian ethics and community life, as seen in the subsequent verse, John 13:35, where love is identified as the distinguishing mark of Jesus' followers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Galatians 6:2 | Carry one another’s burdens, and in this way you will fulfill the law of Christ. |
| 2 | 1 John 2:8–10 | Then again, I am also writing to you a new commandment, which is true in Him and also in you. For the darkness is fading and the true light is already shining. |
| 3 | 1 John 3:14–18 | We know that we have passed from death to life, because we love our brothers. The one who does not love remains in death. |
| 4 | 2 John 1:5 | And now I urge you, dear lady—not as a new commandment to you, but one we have had from the beginning—that we love one another. |
| 5 | John 15:12–13 | This is My commandment, that you love one another as I have loved you. |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — ἐντολὴν, entolēgenerated
The Greek word ἐντολή (i.e., *entolē*) means 'commandment' and refers to a divine instruction or order. It is a feminine noun in the accusative case, indicating its role as the object of the verb in this context.
This term is often used in religious contexts, particularly concerning God's commandments. It appears frequently in the New Testament, especially in relation to the teachings of Jesus, indicating the importance of adhering to His directives.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as 'A new commandment I give you: Love one another.' This is consistent across several translations, including the KJV and ASV, which also emphasize the command to love one another.
Where differences arise, they are primarily in the rendering of the Greek words. For example, the word ἠγάπησα is rendered as 'I have loved' in most translations, while some versions use 'loved' or 'love'.
Sentence Structuregenerated
The main verb of the verse is δίδωμι, I give, which governs the entire structure. The sentence comprises two clauses: the first presents the commandment, and the second elaborates on the nature of that commandment.
The second clause contains a comparison introduced by καθὼς, as, linking Jesus' love for the disciples to the love they are to show one another.
Septuagint Backgroundgenerated
ἐντολή is used in the Septuagint to translate the Hebrew word מִצְוָה (mitzvah), which also means 'commandment'. This connection emphasizes the continuity of God's commands from the Old Testament to the teachings of Jesus.
The term καινός, meaning 'new', does not have a direct counterpart in the Septuagint but signifies a fresh directive that is transformative for the community of believers.
In plain words — the whole versegenerated
John 13:34 records Jesus giving His disciples a new commandment: to love one another as He has loved them. This command highlights the importance of love in the Christian community, which is to reflect the love Jesus has shown.
Frequently Asked Questionsgenerated
The new commandment emphasizes love as the core of Christian identity and community, setting a standard for how believers should treat one another.
Jesus' love is selfless and unconditional, serving as the ultimate example for how we are to love others, demonstrating care and goodwill.
Love is emphasized as it is the defining characteristic of Jesus' disciples, showing that their relationship with Him is reflected in their relationships with one another.
We can apply this commandment by actively showing love and kindness to others, being supportive, and fostering a sense of community among fellow believers.
Reflection Questionsgenerated
- In what ways can I demonstrate love to those around me in my daily life?
- How does understanding Jesus' love for me change the way I love others?
- What challenges do I face in loving others as Jesus commanded?
- How can I encourage others in my community to live out this commandment?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to discuss the nature of love among believers. Their insights highlight the importance of this commandment in Christian life.
Let no man's place, or dignity, or riches, puff him up; and let no man's low condition or poverty abase him. For the chief points are faith towards God, hope towards Christ, the enjoyment of those good things for which we look,Early Church Fathers on John 13 →
Or, as I have loved you: for My love has not been the payment of something owing to you, but had its beginning on My side. And ye ought in like manner to do one another good, though ye may not owe it.Early Church Fathers on John 13 →
The Lord Jesus declares that He is giving His disciples a new commandment, that they should love one another. "A new commandment," He says, "I give unto you,Early Church Fathers on John 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 13:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA new commandment I give unto you,.... As parents, when they take their leave of their children, in their dying moments, give them proper instructions and orders, and lay their dying injunctions on
Read John Gill on John 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
Read Robert Jamieson on John 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe commandment of loving one another is strictly no new commandment, we find it in the law of Moses, ; often pressed in the New Testament, saith, it is no new commandment, ; see also . It is therefore called a new commandment, either because of the excellency of it, as new seemeth to be taken, ; or because it is expounded in the gospel in a new manner, pressed more plainly and in new arguments, and urged by a new example of their Lord and Master.
Read Matthew Poole on John 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. Ver. 34. A new commandment, &c.] New, ratione claritatis et facilatis; for now there is abundance of spirit given by Christ, who writes this affection in our hearts, as of old the law was written in stone. Besides that, he is become a new pattern and example of the rule; and so it is become a new commandment, not in respect of the matter of the duty, but of the form of observing it. For the old rule was, "Thou shalt love thy neighbour as thyself." But now that form ("as I have loved you") hath something in it that is more expressed; and, for the incomparable sufficiency of the…
Read John Trapp on John 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) A new commandment I give unto you, That ye love one another.—There is no reference in the context to the Ten Commandments, and we are not therefore to seek the meaning of the “new commandment” in any more or less full contrast with them. They also taught that a man should love his neighbour as himself; and the fulfilment of the law is love. The contrast here is between what our Lord had said unto the Jews and what He now says to the disciples. He had said, and says again, “Whither I go ye cannot come.” To the Jews he added, “Ye shall seek me, and shall die in your sins” (John 7:34-35). For those who believe in Him, He has no such decree of separation, but a new and different…
Read Charles John Ellicott on John 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. A new commandment I give unto you] In what sense are we to understand that this was a new commandment? Thou shalt love thy neighbour as thyself, was a positive precept of the law, Leviticus 19:18, and it is the very same that Christ repeats here; how then was it new? Our Lord answers this question, Even AS I have loved you. Now Christ more than fulfilled the Mosaic precept; he not only loved his neighbour AS himself, but he loved him MORE than himself, for he laid down his life for men. In this he calls upon the disciples to imitate him; to be ready on all occasions to lay down their lives for each other. This was, strictly, a new commandment: no system of morality ever prescribed…
Read AdamClarke on John 13 →CambridgeThe Cambridge Bible for Schools and Colleges34. A new commandment] The commandment to love was not new, for ‘thou shalt love thy neighbour as thyself’ (Leviticus 19:18) was part of the Mosaic Law. But the motive is new; to love our neighbour because Christ has loved us. We have only to read the ‘most excellent way’ of love set forth in 1 Corinthians 13, and compare it with the measured benevolence of the Pentateuch, to see how new the commandment had become by having this motive added. There are two words for ‘new’ in Greek; one looks forward, ‘young,’ as opposed to ‘aged;’ the other looks back, ‘fresh,’ as opposed to ‘worn out.’ It is the latter that is used here and in John 19:41. Both are used in Matthew 9:17, but our version…
Read Cambridge on John 13 →Albert Barnes1798–1870Barnes' Notes on the BibleA new commandment - This command he gave them as he was about to leave them, to be a badge of discipleship, by which they might be known as his friends and followers, and by which they might be distinguished from all others.
Read Albert Barnes on John 13 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
A new commandment I give you: Love one another. As I have loved you, so you also must love one another.
A new commandment I give to you, that you love one another. Just as I have loved you, you also love one another.
A new commandment I give you: Love one another. As I have loved you, so you also must love one another.
“I give you a new commandment – to love one another. Just as I have loved you, you also are to love one another.
Tyndale line
A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another.
A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another.
A new commandment I give to you, That ye love one another; as I have loved you, that ye also love one another.
A newe commandement giue I vnto you, that ye loue one another: as I haue loued you, that ye also loue one another.
Strictly literal
A new commandment I give to you, that ye love one another; as I have loved you, that ye also love one another.
'A new commandment I give to you, that ye love one another; according as I did love you, that ye also love one another;
A new command I give to you, that you love one another; according as I loved you, that you also love one another;
I am giving you a new commandment, that you should love one another; as I have loved you, so also you should love one another.
From the Latin
A new commandment I give unto you: That you love one another, as I have loved you, that you also love one another.
Simplified
I am giving you a new command: Love one another. Love one another in the same way I have loved you.
I give you a new law: Have love one for another; even as I have had love for you, so are you to have love one for another.
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.
Mandatum novum do vobis : ut diligatis invicem : sicut dilexi vos, ut et vos diligatis invicem.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܦܘܩܕܢܐ ܚܕܬܐ ܝܗܒ ܐܢܐ ܠܟܘܢ ܕܗܘܝܬܘܢ ܡܚܒܝܢ ܚܕ ܠܚܕ ܐܝܟܢܐ ܕܐܢܐ ܐܚܒܬܟܘܢ ܐܦ ܐܢܬܘܢ ܬܚܒܘܢ ܚܕ ܠܚܕ
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.
Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
The standard critical text of the New Testament.
Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
The previous edition, still widely cited.
Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
The Society of Biblical Literature edition, freely licensed.
Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
The edition that turned scholarship toward the earliest manuscripts.
Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
An independent critical text built from the oldest witnesses then known.
Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
A recent critical edition following documentary evidence closely.
Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
The reading of the majority of surviving manuscripts.
Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in John 13:34
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἐντολή (i.e., *entolē*) means a command, injunction, or order, often used in a religious context to refer to God's commandments. It is derived from the verb ἐντέλλω and appears frequently in the New Testament, particularly in relation to the Mosaic law and the teachings of Christ. Notably, it is used in verses like Matthew 5:19 and John 14:15.
ἐντολή, -ῆς, ἡ, (ἐντέλλω Or ἐντέλλομαι, 4. v-), fr. Pind. and Hdt. down; Sept. often for ΤῚΝ, in the Pss. the plur. ἐντολαΐ also for Dpa; an order, command, charge, precept ; 1. univ. a charge, injunction: Lk. xv. 29; ἐντολὴν λαμβάνειν παρά τινος, Jn. x. 18; πρός τινα, Acts XVii. 15; λαβεῖν ἐντολὰς περί τινος, Col. iv. 10; that which is prescribed to one by reason of his office, ἐντολὴν ἔχειν foll. by inf., Heb. vii. 5; ἐντολὴν διδόναι τινί, Jn. xiv. 31 LTr WH; with τί εἴπῃ added, of Christ, whom God commanded what to teach to men, Jn. xii. 49; ἡ ἐντολὴ αὐτοῦ, of God, respecting the same thing, vs. 50. 2. a commandment, i. e. a prescribed rule in accordance with which a thing is done; a. univ. ἐντολὴ σαρκική [-ἰνη ἃ LT Tr WH], a precept relating to lineage, Heb. vii. 16; of the Mosaic precept concerning the priesthood, Heb. vii. 18; of a magistrate’s order or edict: ἐντολὴν διδόναι…
Read the full entry →ἐντολή is used of a royal ‘‘ ordinance” of Euergetes IT. in P Tebt I. 610 (B.C. 140) broreTaxa]pev δὲ Kal τῆς παρὰ τοῦ βασιλέως[καὶ τῶν βασιλισσῶν παραδεδοἸμένης περὶ τῶν ἀνηκόντων [τοῖς ἱεροῖς κομίζεσθαι ἐϊντολῆς τὸ ἀντίγραφον, and in Par 6518 (B.c. 146), the writer, after informing Ptolemy Philometor that he had executed certain instructions regarding Egyptian contracts, adds— μὲν ἐντολὴ ἐγδέδοται ἡμῖν els τὴν A τοῦ ᾿Αθύρ: cf. P Lille I. 385 (c. B.c. 240) ἐν(τολὴ) τοῖς ἐλαιοκαπήλοις, ‘‘ circulaire aux revendeurs ᾿᾿ (Ed.). From Roman times we may cite the reference to Imperial ordinances —tats θειαῖς ἐντολαῖς in an inscr. from Bulgaria, Sy// 418°4 (a.D. 238) : cf. τ Cor 719 αἱ. Other more general exx. are P Ryl II. 812 (the letter of an official—c. A.D. 104) μεμνῆσ[θαί μΊου τῆς yevopevy[s] αὐτῷ ἐντολῆς, BGU 11. 6008 (ii/ili A.D.) ἐνμένω πᾶσι ταῖς προγεγραμέν[α7ις [ἐν]τολαῖς [κ]αθὼς…
Read the full entry →ἐντολή (entolē) — commandment.
ἐντολ-ή, ἡ,
injunction, order, command, frequently in plural, orders, commands, [NT+5th c.BC+]; ἐντολὰς δοῦναι Decrees cited in [Refs 5th c.BC+]; royal ordinance, [Refs 2nd c.BC+]; θεῖαι ἐ., of Imperial ordinances, [Refs 3rd c.AD+]; ἀπ᾽ ἐντολῆς by proxy, [Refs 2nd c.AD+] —Rare in Trag. and _Attic dialect_ Prose.
ἐντολή
entole
from 1781; injunction, i.e. an authoritative
prescription:--commandment, precept.
see GREEK for 1781
ἐντολή, ῆς, ἡ
n.f.
an ordinance, injunction, command
ἐντολή entolē 67x
an injunction; a precept, commandment, law, Mt. 5:19; 15:3, 6; an order, direction, Acts 17:15; an edict, Jn. 11:57; a direction, Mk. 10:5; a commission, Jn. 10:18, a charge of matters to be proclaimed or received, Jn. 12:49, 50; 1 Tim. 6:14; 2 Pet. 2:21
ἐντολή ἐντολή, ἡ, ἐντέλλω an injunction, order, command, behest, Hdt., etc.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
69 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 67 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 101 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.
πρόσταξις, ἀπαγόρευσις, ἐντολὴ καὶ παραίνεσις·
καὶ παρακρούεται μὲν οὕτω τὴν γυναῖκα τῆς ἐντολῆς τοῦ θεοῦ καταφρονῆσαι·
ἐφ̓ ὅσον ἐστὶν ἐν ἡμῖν, μελετῶμεν τὸν φόβον τοῦ θεοῦ καὶ φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν αὐτοῦ εὐφρανθῶμεν.
τὰ βασιλικὰ πραγματευομένοις χαίρειν. πρὸς τῆι οἰκονομίαι τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
ὀνηλάτου κτηνῶν πέντε ἐπὶ τὸ αὐτὸ θ σὺν διχώροις ιϛ ἁπλᾶ μονόχωρα λβ ἐξ ἐντολῆς τοῦ ἀξιολογωτάτου εὐσχήμονος ὧν μοι πέμψον γράμματα. ἐρρῶσθαί σε εὔχομαι τιμιώτατε ἔτους γ Θὼθ
χαίρειν. ὡς ἠθέλησεν ὁ ἀξιολογώτατος εὐσχήμων ἐν Ταλει ὧν τῇ τρυγῇ μετεπέμψατό με καὶ ἐντολὰς ἔσχον πέμψαι σοι οἴνου μονόχωρα ρκ ἀφʼ ὧν ἔπεμψά σοι ἐπὶ λόγου διὰ μὲν
καινός (kainos) means new or fresh, often in terms of quality rather than age. It contrasts with παλαιός (palaios), which means old or antiquated. In the New Testament, it appears in contexts like new wine (Mt 9:17) and the new covenant (Lk 22:20). The lexicons note a distinction between καινός and νέος (neos), with the former emphasizing freshness and the latter focusing on recentness.
Some have denied that any difference can in the N. T. be traced between these words. They derive a certain plausible support for this denial from the fact that manifestly νέος and καινός, both rendered ‘new’ in our Version, are often interchangeably used; thus νέος ἄνθρωπος (Col. iii. 10), and καινὸς ἄνθρωπος (Eph. ii. 15), in both cases “ the 1 Our English ‘ world,’ etymologically regarded, more nearly represents αἰών than κόσμος. The old ‘ weralt’ (in modern German ‘ welt’) is composed of two words, ‘wer,’ man, and ‘alt,’ age or generation. The ground-meaning, therefore, of ‘weralt’ is generation of men (Pott. Etym. Forsch. vol. ii, pt. i. p. 125). Out of this expression of time unfolds itself that of space, as αἰών passed into the meaning of κόσμος (Grimm, Deutsche Myth. p. 752); but in the earliest German records ‘ weralt’ is used, first as an expression of time, and only…
Read the full entry →καινός, -ή, -όν,
[in LXX (Ez 11:19, al.) for חָדָשׁ, exc. Is 65:15 (אַחֵר);]
of that which is unused or unaccustomed, new in respect to form or quality, fresh, unused, novel: opp. to παλαιός, ἀρχαῖος, Mt 9:17 13:52, Mk 2:21, 22, Lk 5:36, 38, II Co 5:17, Eph 4:24; πλήρωμα, Mk 2:21; μνημεῖον, Mt 27:60, Jo 19:41; διαθήκη (T, WH, R, txt., omit), Read the full entry →
καινός, -7, -ov; [fr. Aeschyl. and Hdt. down]; Sept. for wan; new, i. e. a. as respects form; recenily made, fresh, recent, unused, unworn (opp. to παλαιός old, antiquated) : as ἀσκός, Mt. ix. 17; Mk. ii. 22 (Tom. Tr WH br. the cl.]; Lk. v. 88 ; ἱμάτιον, Lk. v. 36; πλήρωμα, Mk. ii. 21; μνημεῖον, Mt. xxvii. 60; with ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη added, Jn. xix. 413; καινὰ x. παλαιά, Mt. xiii. 52; new, which as recently made is superior to what it succeeds: διαθήκη, Mt. xxvi. 28 (Τ᾿ WH om. caw.) ; Mk. xiv. 24 RL; Lk. xxii. 20 (WH reject the pass.) ; 1 Co. xi. 25; 2Co. iii. 6; Heb. viii. 8,13; ix. 15, (Jer. xxxviil. (xxxi.) 31); καινοὶ οὐρανοί, καινὴ γῆ, 2 Pet. iii. 13; Rev. xxi. 1, (Is. xv. 17 ; xvi. 22) ; Ἱερουσαλήμ (see Ἱεροσόλυμα, fin.), Rey. iii. 12; xxi. 2; ἄνθρωπος (see the word, 1 f.), Eph. ii. 15; iv. 24, (καρδία, πνεῦμα, Ezek. xviii. 31; xxxvi. 26) ; καινὰ πάντα ποιῶ. I bring all…
Read the full entry →καινός (kainos) — new.
καινός, ή, όν,
new, fresh, ἔργα οὔτ᾽ ὦν κ. οὔτε παλαιά [Refs 5th c.BC+]; κ. λόγους φέρειν to bring news, [Refs]; τίδ᾽ ἐστὶ κ.; [Refs 5th c.BC+]; ἢ βούλεσθε περιιόντες πυνθάνεσθαι, “λέγεταί τι κ.;” [Refs 4th c.BC+] anew, afresh, [Refs 5th c.BC+], etc. (also ἐκ καινοῦ [Refs 3rd c.AD+]; especially of new dramas, τραγῳδῶν γιγνομένων καινῶν [Refs 4th c.BC+]; briefly τραγῳδοῖς κ. at the representation of the new tragedies, Docum. cited in [Refs 4th c.BC+]; but κ. κωμῳδία, τραγῳδία, of a new style of drama, [Refs 2nd c.AD+]
2. newly-made, κύλικες, τριήρης, ὀθόνια, οἶνος, [Refs 4th c.BC+]
3. adverb -νῶς newly, afresh, [Refs 2nd c.AD+]
καινός
kainos
of uncertain affinity; new (especially in freshness; while 3501 is
properly so with respect to age:--new.
see GREEK for 3501
καινός, ή, όν
Adj
fresh, new
καινός καινός, new, fresh, Lat. recens, novus, καινὰ καὶ παλαιὰ ἔργα Hdt.; καινοὺς λόγους φέρειν to bring news, Aesch.; λέγεταί τι καινόν; Dem.; ἐκ καινῆς (sc. ἀρχῆς) anew, afresh, Lat. de novo, Thuc.:—esp. of dramas produced for the first time, Aeschin., Dem.
newly-invented, new-fangled, novel, Eur., etc.; κ. θεοί strange gods, Plat.; καινά innovations, Xen.; οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων he introduced as little of anything new as others, id. Xen.; τὸ καινὸν τοῦ πολέμου the unforeseen turn which war often takes, Thuc.
κ. ἄνθρωπος = novus homo, Plut.
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
44 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 42 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 28 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.
„τίς ὁ ἄνθρωπος ὁ οἰκοδομήσας οἰκίαν καινὴν καὶ οὐκ ἐνεκαίνισεν αὐτήν;
Λαμέχου γάρ ἐστιν υἱός, οὗ πατὴρ ἦν Μαθουσάλας, οὗτος δὲ ἦν τοῦ Ἀνώχου τοῦ Ἰαρέδου, Μαλαήλου δὲ Ἰάρεδος ἐγεγόνει, ὃς ἐκ Καϊνᾶ τεκνοῦται τοῦ Ἀνώσου σὺν ἀδελφαῖς πλείοσιν, Ἄνωσος δὲ Σήθου υἱὸς ἦν τοῦ Ἀδάμου·
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Σαβῖνος Γεμείνωι τῶι ἰδίωι χαίρειν. εὖ ποιήσεις δοὺς Οὐηστείνωι εἰς τὸν ζυγὸν αὐτοῦ ζυγόδεσμον καινὸν στερεόν, ὃ καὶ ἀλείψεις ἐπιμελῶς, ἐκ τῶν ἐν τῆι κιβωτῶι τῶν ἀσκῶν ἧι ἔχεις
τετελώνηται διὰ πύλης Καινῆς ἐρημοφυλακίας Χήρης ἐξάγων ὄνον ἕνα . ἔτους κθ Ἐπεὶφ κα.
μόνας, γίνονται κριθῆς ἀρτάβαι τμ, ἐξ ὧν ὑπελογήθησαν ὑπὲρ ἑκατοστῆς α 𐅵 διαφόρου μέτρου καινοῦ παρὰ τὸ παλαιὸν κριθῆς ἀρτάβαι πέντε , λοιπὰς καθαρᾶς ἀδόλου ἀβώλου κεκοσκινευμένης κριθῆς ἀρτάβας
δίδωμι, transliterated as didōmi, means 'to give' and is used in a wide range of contexts, including bestowing, granting, and delivering. It appears frequently in the New Testament, such as in Matthew 4:9 and John 3:16. The word is built from a primary verb and has various forms and constructions, indicating its flexibility in usage.
δίδωμι,
[in LXX chiefly for נתן (53 words in all) ;]
to give—in various senses, acc. to context—bestow, grant, supply, deliver, commit, yield: absol., Ac 20:35; c. acc. rei et dat. pers., Mt 4:9 5:31, Jo 1:12, al. mult.; c. dat. pers., seq. ἐκ, Mt 25:8; id. c. gen. part.. Re 2:17; c. acc. pers., Jo 3:16, Re 20:13, al.; δεξιάς, Ga 2:9; φίλημα, Lk 7:45; γνῶσιν, Lk 1:77; κρίσιν, Jo 5:22; of seed yielding fruit, Read the full entry →
δίδωμι (διδῶ, Rev. iii. 9 LT WH; [δίδω Tr, yet see WH. App. p. 167]), 3 pers. plur. διδόασι (Rev. xvii. 13 [not Rec.]), impv. δίδου (Mt. v. 42 RG); impf. 3 pers. sing. ἐδίδου, 3 pers. plur. ἐδίδουν (ἐδίδοσαν, Jn. xix. 3 LT Tr WH [see ἔχω); fut. δώσω; 1 aor. ἔδωκα [2 pers. sing. -xes, Jn. xvii. 7 Trmrg., 8 Trmrg.; cf. reff. s. v. κοπιάω)], subjunc. δώσῃ [and δώσωμεν] fr. an imaginary indic. form ἔδωσα, [ Mk. vi. 37 T Trmrg.]; Jn. xvii. 2 (Tr mrg. WH δώσει) ; Rev. viii. 3 (LT Tr WH δώσει; cf. Lob. ad Phryn. p. 720 sq.; B. 36 (31); W. 79 (76); [Veitch s. v. 618. fin., also Soph. Lex. s. v. and esp. Intr. p. 40; WH. App. p. 172]); pf. δέδωκα [on the interchange between the forms of the pf. and of the aor. in this verb ef. B. 199 (172)]; plpf. ἐδεδώκειν and without augm. [W. § 12, 9; B. 33 (29)] dedaxew, Mk. xiv. 44; and L txt. T Tr WH in Lk. xix. 15; 3 pers. plur. δεδώκεισαν, Jn. xi. 57; 2…
Read the full entry →δίδωμι structed by Kenyon, P Lond I. p. 2ff. For a specimen of their petitions see P Par 26 (B.C. 163-2), reproduced in Selections, p. 12 ff. It opens—Baordret Πτολεμαίῳ καὶ Βασιλίσσῃ Κλεοπάτρᾳ τῇ ἀδελφῇ, θεοῖς Φιλομήτορσι, χαίρειν. Θανὴς καὶ Taods δίδυμαι, αἱ λειτουργοῦσαι ἐν τῷ πρὸς Μέμφει μεγάλῳ Σαραπιείῳ κτὰ. From 20.15 Kal ἐκ τούτων καὶ τῶν προτοῦ γενηθεισῶν δ[ι]δύμων κομισαμένων τὰ ἑαυτῶν καθ᾽ ἡμέραν δέοντα, we learn that the Twins were there ex officio as twins, in connexion with some Dioscuric cultus: see Rendel Harris Soanerges, p. 272. From later documents it will be enough to quote P Oxy IIT. 533%® (ii/ili A.p.) εὔπατε Kal τοῖς διδύμοις ὅτι προνοήσζα]τε τοῦ κερματίου, “Ὑ16}1 the twins also to be careful about the small change” (Edd.). The frequency of Didymus as a proper name we compare the Latin Geminus and Gemellus (cf. for the latter the farmer whose correspondence at end…
Read the full entry →δίδωμι (didōmi) — to give.
δίδωμι,
[Refs 8th c.BC+] (late δίδω [Refs 3rd c.AD+]; late forms, 1st pers. plural διδόαμεν see reading in [Refs 1st c.AD+]; but thematic forms are frequently used, especially in Epic dialect and Ionic dialect, διδοῖς, διδοῖσθα, [Refs 8th c.BC+], διδοῖ [Refs 8th c.BC+], uncertain in Attic dialect, [Refs 6th c.BC+], Epic dialect δίδωθι [Refs 8th c.BC+]; infinitive διδόναι, also διδοῦν [Refs 6th c.BC+], Epic dialect διδοῦναι [Refs 8th c.BC+], Aeolic dialect δίδων [Refs 3rd c.BC+]; participle διδούς, Aeolic dialect δίδοις [Refs 7th c.BC+]imperfect ἐδίδουν -ους -ου, [Refs 8th c.BC+] (Epic dialect δίδου [Refs 8th c.BC+]; 3rd.pers. plural ἐδίδοσαν [Refs 8th c.BC+] codices (ἀπ-), also ἔδιδον probably in [Refs]; Epic dialect iterative δόσκον [Refs 8th c.BC+]: future δώσω [Refs], Epic dialect διδώσω [Refs 8th c.BC+]; infinitive δωσέμεναι [Refs 8th…
Read the full entry →δίδωμι
didomi
a prolonged form of a primary verb (which is used as an alternative in
most of the tenses); to give (used in a very wide application,
properly, or by implication, literally or figuratively; greatly
modified by the connection):--adventure, bestow, bring forth, commit,
deliver (up), give, grant, hinder, make, minister, number, offer, have
power, put, receive, set, shew, smite (+ with the hand), strike (+
with the palm of the hand), suffer, take, utter, yield.
δίδωμι
v.
I offer, give
δίδωμι didōmi 415x
pluperfect, ἐδεδώκειν, to give, bestow, present, Mt. 4:9; 6:11; Jn. 3:16; 17:2, et al. freq.; to give, cast, throw, Mt. 7:6; to supply, suggest, Mt. 10:19; Mk. 13:11; to distribute alms, Mt. 19:21; Lk. 11:41; to pay tribute, etc., Mt. 22:17; Mk. 12:14; Lk. 20:22; to be the author or source of a thing, Read the full entry →
δίδωμι Redupl. from Root ΔΟ, Lat. do, dare. Orig. sense, to give, τί τινι Hom., etc.; in pres. and imperf. to be ready to give, to offer, id. Hom.
of the gods, to grant, κῦδος, νίκην, and of evils, δ. ἄλγεα, ἄτας, κήδεα id. Hom.; later, εὖ διδόναι τινί to provide well for . . , Soph., Eur.
to offer to the gods, Hom., etc.
with an inf. added, δῶκε τεύχεα θεράποντι φορῆναι gave him the arms to carry, Il.; διδοῖ πιεῖν gives to drink, Hdt., etc.
Prose phrases, δ. ὅρκον, opp. to λαμβάνειν, to tender an oath; δ. χάριν, ῀ χαρίζεσθαι, as ὀργῆι χάριν δούς having indulged his anger, Soph.;— λόγον τινὶ δ. to give one leave to speak, Xen.; but, δ. λόγον ἑαυτῶι to deliberate, Hdt.
c. acc. pers. to give over, deliver up, Hom., etc.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
414 occurrences in the New Testament, rendered 86 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 414 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 985 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.
Τῇ δὲ τετάρτῃ ἡμέρᾳ μετὰ τὴν γῆν τὸν οὐρανὸν ἐποίκιλλε διακοσμῶν, οὐκ ἐπειδὴ τοῦτον ἐν ὑστέρῳ γῆς ἔταττε, τῇ μὲν ἐλάττονι φύσει προνομίαν διδούς, τὴν δὲ κρείττονα καὶ θειοτέραν δευτερείων ἀξιῶν, ἀλλ’ εἰς ἔνδειξιν ἐναργεστάτην κράτους ἀρχῆς.
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
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.
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέν μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
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.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
The Greek word ἀγαπάω (i.e., *agapao*) means to love in a moral or social sense, often implying esteem and goodwill toward others. It is used in the New Testament to describe both human affection and divine love, such as God's love for humanity and the love Christians should have for one another. Lexicons note a distinction between ἀγαπάω and φιλέω (i.e., *phileo*), with the former suggesting a more deliberate, willful love.
We have made no attempt to discriminate between these words in our English Version. And yet there is often a difference between them, well worthy to have been noted and reproduced, if this had lain within the compass of our language; being very nearly equivalent to that between ‘diligo’ and ‘amo’ in the Latin. To understand the exact distinction between these, will help us to understand that between those other which are the more immediate object of our inquiry. For this we possess abundant material in Cicero, who often sets the words in instructive antithesis to one another. Thus, writing to one friend of the affection in which he holds another (Hp. Fam. xiii. 47) : *Ut scires illum a-me non diligt solum, verum etiam amart;? and again (Ad Brut. 1): ‘L. Clodius valde me diligit, vel, ut ἐμφατικώτερον dicam, valde me amat.’? From these and other like passages (there is an ample…
Read the full entry →ἀγαπάω, -ῶ,
[in LXX chiefly for אהב;]
to love, to feel and exhibit esteem and goodwill to a person, to prize and delight in a thing. Of human affection, to men: τ. πλησίον, Mt 5:43; τ. ἐχθρούς, ib. 44; to Christ, Jo 8:42; to God, Mt 22:37; c. acc. rei, Lk 11:43, Jo 12:43, Eph 5:25, II Tim 4:8, 10, He 1:9, I Pe 2:17, 3:10, II Pe 2:15, I Jo 2:15, Re 12:11.
Of divine love;
ἀγαπάω, -&; [impf. ἠγάπων] ; fut.dyarjow; 1 aor. ἦγάmoa; pé. act. [1 pers. plur. 7yampxapev 1 Jn. iv. 10 WH txt.], ptep. ἠγαπηκώς (2 Tim. iv. 8); Pass., [pres. dyaπῶμαι]; pf. ptep. ἤγαπημένος ; 1 fut. ἀγαπηθήσομαι; (akin to ἄγαμαι [Fick, Pt. iv. 12; see ἀγαθός, init.]); to love, to be full of good-will and exhibit the same: LK. vii. 47; 1 Jn. iv. 7 sq.; with ace. of the person, to have a preference for, wish well to, regard the welfare of: Mt. ν. 43 sqq-; xix. 19; Lk. vii. 5; Jn. xi. 5; Ro. xiii. 8; 2 Co. xi. 11; xii.15; Gal. v.14; Eph. v. 25, 28; 1 Pet. i. 22, and elsewhere; often in 1 Ep. of Jn. of the love of Christians towards one another; of the benevolence which God, in providing salvation for men, has exhibited by sending his Son to them and giving him up to death, dn. iii. 16; Ro. viii. 87; 2 Th. ii. 16; 1 Jn. iv. 11, 19; [noteworthy is Jude 1 L T Tr WH τοῖς ἐν θεῷ πατρὶ…
Read the full entry →ἀγαπάω. The Pauline phrase in 1 Th 14 ἀδελφοὶ ἠγαπημένοι ὑπὸ [rod] θεοῦ, which in this exact form is not found elsewhere in the NT (cf. in the LXX Sir 45! ἠγαπημένον ὑπὸ (ἀπὸ N) θεοῦ καὶ ἀνθρώπων), is well illustrated by a similar
ἀγαπάω (agapaō) — to love.
ἀγαπάω
(Doric dialect ἀγαπ-έω [Refs 4th c.BC+], Epic dialect aorist ἀγάπησα[Refs 8th c.BC+]: perfect ἠγάπηκα[Refs 5th c.BC+]
I. greet with affection (compare {ἀγαπάζω}), once in [Refs 8th c.BC+], Od.[same place]:—in Trag. only show affection for the dead, ὅτ᾽ ἠγάπα νεκρούς[Refs 5th c.BC+]:—passive, to be regarded with affection, ξένων εὐεργεσίαις ἀγαπᾶται[Refs 5th c.BC+]:— generally, love, ὥσπερ.. οἱ ποιηταὶ τὰ αὑτῶν ποιήματα καὶ οἱ πατέρες τοὺς παῖδας ἀγαπῶσι[Refs 5th c.BC+]; ὡς λύκοι ἄρν᾽ ἀγαπῶσ᾽ poetical cited in [Refs]; ἐπιστήμην, τὰ χρήματα, etc., [Refs 4th c.BC+]; especially of children, αὐτὸν ἐτιθηνούμην ἀγαπῶσα[Refs]:—passive, [Refs 5th c.BC+]; so in LXX of the love of God for man and of man for God, [LXX+NT] implying regard rather than affection, but the two are interchanged,[Refs 5th c.BC+]; φιλεῖσθαι defined…
ἀγαπάω
agapao
perhaps from agan (much) (or compare 5689); to love (in a social or
moral sense):--(be-)love(-ed). Compare 5368.
see GREEK for 5689
see GREEK for 5368
ἀγαπάω
v.
I love
ἀγαπάω agapaō 143x
to love, value, esteem, feel or manifest generous concern for, be faithful towards; to delight in, to set store upon, Rev. 12:11
ἀγαπάω ἀγάπη of persons, to treat with affection, to caress, love, be fond of, c. acc., attic for ἀγαπάζω, Plat., etc.; Pass. to be beloved, id. Plat., Dem.
in NTest. to regard with brotherly love, v. ἀγαπή.
of things, to be well pleased or contented at or with a thing, c. dat., Dem., etc.; also c. acc. rei, id. Dem.; absol. to be content, Luc.: —ἀγ. ὅτι.., εἰ.., ἐὰν.., to be well pleased that . . ., Thuc., etc.
Verb-PAS-2P — Verb · present · active · subjunctive · second person · pluralpresent active subjunctive — an action in progress.
V-PAS-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: second Number: Plural
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
143 occurrences in the New Testament, rendered 39 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 143 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 123 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ οὗτος μέν, ὡς ἔφην, ἔχων τὸ πάθος ἰᾶσθαι αὐτὸ πειρᾶται τοῖς λεχθεῖσι σωτηρίοις φαρμάκοις, Μωυσῆς δὲ ὅλον τὸν θυμὸν ἐκτέμνειν καὶ ἀποκόπτειν οἴεται δεῖν τῆς ψυχῆς, οὐ μετριοπάθειαν ἀλλὰ συνόλως ἀπάθειαν ἀγαπῶν.
τούτων Ἰώβηλος μὲν ἐξ Ἄδας γεγονὼς σκηνὰς ἐπήξατο καὶ προβατείαν ἠγάπησεν, Ἰούβαλος δέ, ὁμομήτριος δʼ ἦν αὐτῷ, μουσικὴν ἤσκησε καὶ ψαλτήρια καὶ κιθάρας ἐπενόησεν, Ἰουβῆλος δὲ τῶν ἐκ τῆς ἑτέρας γεγονότων ἰσχύι πάντας ὑπερβαλὼν τὰ πολεμικὰ διαπρεπῶς…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
Θερμουθίου τῆς Πλουτάρχου τῶν ἀπʼ Ὀξυρύγχων πόλεως. θεραπαινίδιόν μου οἰκογενές, οὗ ἔστιν ὄνομα Πεῖνα, ἠγάπησα καὶ ἐτημέλησα ὡς θυγάτριον ἐπʼ ἐλπίδι τοῦ ἡλικίας γενόμενον ἔχειν με γηροβοσκόν, γυναῖκα ἀβοήθητον
καὶ ἡμεῖς ἔχομεν τὰ παιδία ὡς ἴδια τέκνα καὶ πλέον τῶν ἡμῶν τιμῶμεν καὶ ἀγαπῶμεν αὐτὰ καὶ οὕτως χαίρομεν ἴσα σοι καὶ τῷ πατρὶ αὐτῶν. περὶ ὧν ἄλλων θέλεις
r τῷ τιμιωτάτῳ καὶ ἠγαπημένῳ πατρὶ ἄπα Παιηοῦτι Χαρίσιος πλεῖστα χαίρειν. πρὸ μὲν πάντων ἀσπάζομαί σε πολλὰ ἐν κυρίῳ,
The Greek word ἀλλήλων is a reciprocal pronoun meaning 'one another' or 'each other,' derived from ἄλλος. It is used in various contexts to indicate mutual actions or relationships, appearing frequently in the New Testament, including verses like Matthew 25:32 and John 13:22. The lexicons agree on its meaning and usage without significant disagreement.
ἀλλήλων (gen. pl.), dat. -οις, -αις, acc. -ους, -ας, -α (no nom.), recipr. pron.
(< ἄλλος),
of one another, mutually: Mt 25:32, Mk 4:41, Jo 13:22, al.
ἀλλήλων, gen. plur. [no nom. being possible]; dat. τοις; -als, τοῖς ; ACC. -OUS, -as, -a, ONE another ; reciprocally, mutually: Mt. xxiv. 10; Jn. xiii. 35; Acts xxviii. 25; Ro. i. 12; Jas. v. 16; Rey. vi. 4, and often. [Fr. Hom. down. ]
ἀλλήλων (allēlōn) — one another.
ἀλλήλων,
Aeolic dialect and Doric dialect ἀλλάλων, genitive plural, dua. ἀλλήλοιν, Epic dialect ἀλλήλοιϊν[Refs 8th c.BC+] feminine -αιν [Refs 5th c.BC+] codices: dative ἀλλήλοις, αις, οις, dual ἀλλήλοιν: accusative ἀλλήλους, ας, a, dual ἀλλήλω (feminine) [LXX+5th c.BC+]: the dual is rare in Prose: singular, κεράμὡ ἁρμόττοντι πρὸς ἄλληλον[Refs]:—of one another, to one another, one another; hence, mutually, reciprocally, used of all three persons, [Refs 8th c.BC+] among one another, [Refs 5th c.BC+]; πρὸς ἀλλήλους, εἰς ἄλληλα, [Refs]; ἐπί, πρὸς ἀλλήλοις, [Refs 8th c.BC+]; παρ᾽ ἀλλήλους, -α, [Refs 5th c.BC+]; ἡ δι᾽ ἀλλήλων δεῖξις reciprocal proof, [Refs 8th…
Read the full entry →ἀλλήλων
allelon
Genitive plural from 243 reduplicated; one another:--each other,
mutual, one another, (the other), (them-, your-)selves, (selves)
together (sometimes with 3326 or 4314).
see GREEK for 243
see GREEK for 3326
see GREEK for 4314
ἀλλήλων
Recip.pr.
one another
ἀλλήλων allēlōn 100x
one another, each other
ἀλλήλων redupl. from ἄλλος of one another, to one another, one another, Hom., etc.
C-APM — Reciprocal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
C-APM Part of Speech: reCiprocal pronoun Case: Accusative Number: Plural Gender: Masculine
101 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 100 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 20 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.
μετὰ δὲ τὴν τοῦ νοητοῦ φωτὸς ἀνάλαμψιν, ὃ πρὸ ἡλίου γέγονεν, ὑπεχώρει τὸ ἀντίπαλον σκότος, διατειχίζοντος ἀπ’ ἀλλήλων αὐτὰ καὶ διιστάντος θεοῦ τοῦ τὰς ἐναντιότητας εὖ εἰδότος καὶ τὴν ἐκ φύσεως αὐτῶν διαμάχην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
εἰλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι εἰς ἀλλήλους.
Ἡρακλῆς ὡς ἐτῶν εἴκοσι οὐλὴ ἀντικνημίῳ ἀριστερῷ, οἱ τρεῖς Ἡρακλέους νεωτέρου Πέρσαι τῆς ἐπιγονῆς, ἀλλήλων ἔγγυοι εἰς ἔκτισιν, Θέωνι τῶι καὶ Σωκράτῃ Ἥρωνος ὡς ἐτῶν τριάκοντα ἑνὸς ἀσήμωι, ἔχειν
οὐλὴ γόνατι ἀριστερῷ καὶ … Δημητροῦτι Ἀγχορίμφιος Περσίνῃ ὡς ἐτῶν τεσσαράκοντα … τοῖς δυσὶ ἀλλήλων ἐνγύοις μετὰ κυρίου τῆς Δημητροῦτος … … ειδωνος ὡς ἐτῶν εἴκοσι πέντε οὐλὴ χειρὶ
καθήκει· ἐὰν δὲ διαφορὰς αὐτοῖς γενα … διὰ χειρὸς χρῆσιν ἔντοκον ἀργυρίου χ ἀπʼ ἀλλήλων ἀπόδοσις αὐτὴ … ηφεπ … η καὶ δραχμὰς … … … ἀπὸ τοῦ ἐνεστῶτος
The Greek word καθώς (kathōs) is an adverb meaning 'just as' or 'according as.' It is built from the roots meaning 'down' and 'as,' and is used to express comparisons, proportions, or conditions. In the New Testament, it appears in various contexts, often introducing clauses that clarify or compare actions or states, such as in Luke 1:2 and John 5:23. The lexicons do not show significant disagreement on its usage.
καθώς, (i.e. καθ’ ὡς), Hellenistic for καθά, q.v., καθάπερ, καθό, καθότι (Mayser, 485; Rutherford, NPhr., 495; Bl., § 78, 1),
according as, even as, just as, as: Lk 1:2 (v.s. καθά), 24:39, Jo 5:23, Ac 7:48, I Co 8:2, Ga 3:6, al.; seq. οὕτως, Lk 11:30, Jo 3:14, II Co 1:5, Col 3:13, I Jo 2:6, al.; seq. καί, Jo 15:9, I Co 15:49, I Jo 2:18, al.; οὕτως . . . κ., Lk 24:24; id. with…
Read the full entry →καθώς (i. 6. καθ᾽ ὡς), a particle found occasionally in prof. auth. fr. Aristot. down for the Attic καθά and καθό, but emphatically censured by Phryn. and the Atticists ; cf. Sturz, De dial. Maced. ete. p. 74 sqq.; Lob. ad Phryn. Ρ. 425 sq.; [W. 26 (25)]; 1. according as, Just as, even as: in the first member of a comparison, Lk. vi. 31; 1 Jn. ii. 27; foll. by οὕτως in the second member [ef. W. § 53, 5], Lk. xi. 80; xvii. 26; Jn. iii. 14; Qo. 5 xed Col. iii. 13; 1 Jn. ii. 6; foll. by καί also, Jn. xv. 9; xvii. 18; xx. 21; 1 Jn. ii. 18; iv.17; 1Co.xv.49; itis annexed to preceding words after the demonstrative οὕτως, Lk. xxiv. 24; with οὕτως unexpressed, Mt. xxi. 6; xxviii. 6; Mk. xvi. 7; Lk. i. 2, 55, 70; xi.1; Jn. i. 23; v. 28; heer 47 [here LT Tr WH ὡς]; xv. 8; Ro.i.13; xv. 7}; 1 Co. viii. 25 x. 6; 2Co.i. 14; ix. 8; xi. 12; Eph. iv. 17, and often; καθὼς διδάσκω, agreeably to my method…
Read the full entry →καθώς. P Oxy X. τ2995 (iv/a.p.) καθὼς ἐνετιλάνμην (1. -ἀμην) σ[ο]ι [περ]ὶ λωβιν μαχερῶν καὶ περὶ πιπεράδιον, ‘do as I told you about the . . . of knives and the pepper” (Edd.) is a good parallel to the construction in 1 Tim 1°. Other exx. of the particle, which is condemned by the Atticists (Lob. Phryn. p. 426), are P Eleph 185 (B.c. 223-2) kaQa[s συντέταῖχεν Μνήσαρχοϊίς, P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθώς ἐστιν ἐπὶ τῆς διαγραφῆς, P Oxy ΧΙ]. 1453} (B.c. 30-29) εἶ μὴν προστατήσ{ειν] τοῦ λύχνου τῶν προδεδηλωμέν[ων] ἱερῶν καθὼς πρόκειται, ‘that we will superintend the lamps of the above mentioned temples, as aforesaid” (Edd.), and from the | inserr. A/ichel 230° (ii/B.c. ad fin.) καθὼς Kal πρότερον. MGr…
Read the full entry →καθώς (kathōs) — as/just as.
καθώς,
adverb ={καθά}, [Refs 5th c.BC+]; even as, [NT]
2. how, ὑπομιμνῄσκειν κ... Aristeas 263,[NT]
II. of Time, as, when,[LXX+2nd c.AD+]
καθώς
kathos
from 2596 and 5613; just (or inasmuch) as, that:--according to,
(according, even) as, how, when.
see GREEK for 2596
see GREEK for 5613
καθώς
Adv
just as, as
καθώς kathōs 182x
as, just as, in the manner that, Mt. 21:6; 26:24; how, in what manner, Acts 15:14; according as, Mk. 4:33; inasmuch as, Jn. 17:2; of time, when, Acts 7:17
καθώς = καθά, Hdt., NTest.
how, NTest.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
183 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.
Parsing tells you the form; the treebank tells you the job. Counted over all 179 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.
οὐκοῦν κύριος ἀφρόνων ἐπιδέδεικται τὸν ἄρχοντος ἐπανατεινάμενος οἰκεῖον φόβον, θεὸς δὲ βελτιουμένων γράφεται, καθὼς καὶ νῦν·
ὡς δʼ ἧκον εἰς τὴν Αἴγυπτον, ἀπέβαινε τῷ Ἁβράμῳ καθὼς ὑπενόησε·
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.
τὰ γράμματα. Διόσκορος τοῦ δεῖνα δεδάνεικα τὰς τοῦ ἀργυρίου ἐπισήμου κεφαλαίου δραχμὰς εἴκοσι τέσσαρες καθὼς πρόκειται … ἔτους ἑκκαιδεκάτου Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ.
μηδενί. Πακῦσις Πακύσιος ἀπέχω τὰς προκειμένας ἀργυρίου δραχμὰς διακοσίας εἴκοσι τέσσαρας καὶ οὐδὲν ἐνκαλῶ καθὼς πρόκειται. ἐντέτακται διὰ τοῦ ἐν Ἡρακλείᾳ γραφείου.
μητρὸς χωρὶς ἄλλων ἃς ὥφειλεν μοι ὁ ταύτης ἀδελφὸς Στοτοῆτις πρεσβύτερος ἀργυρίου δραχμὰς ἑκατὸν καθὼς πρόκειται. Στοτοῆτις ἔγραψα ὑπὲρ τοῦ πατρός.
The Greek word ἀγαπάω (i.e., *agapao*) means to love in a moral or social sense, often implying esteem and goodwill toward others. It is used in the New Testament to describe both human affection and divine love, such as God's love for humanity and the love Christians should have for one another. Lexicons note a distinction between ἀγαπάω and φιλέω (i.e., *phileo*), with the former suggesting a more deliberate, willful love.
We have made no attempt to discriminate between these words in our English Version. And yet there is often a difference between them, well worthy to have been noted and reproduced, if this had lain within the compass of our language; being very nearly equivalent to that between ‘diligo’ and ‘amo’ in the Latin. To understand the exact distinction between these, will help us to understand that between those other which are the more immediate object of our inquiry. For this we possess abundant material in Cicero, who often sets the words in instructive antithesis to one another. Thus, writing to one friend of the affection in which he holds another (Hp. Fam. xiii. 47) : *Ut scires illum a-me non diligt solum, verum etiam amart;? and again (Ad Brut. 1): ‘L. Clodius valde me diligit, vel, ut ἐμφατικώτερον dicam, valde me amat.’? From these and other like passages (there is an ample…
Read the full entry →ἀγαπάω, -ῶ,
[in LXX chiefly for אהב;]
to love, to feel and exhibit esteem and goodwill to a person, to prize and delight in a thing. Of human affection, to men: τ. πλησίον, Mt 5:43; τ. ἐχθρούς, ib. 44; to Christ, Jo 8:42; to God, Mt 22:37; c. acc. rei, Lk 11:43, Jo 12:43, Eph 5:25, II Tim 4:8, 10, He 1:9, I Pe 2:17, 3:10, II Pe 2:15, I Jo 2:15, Re 12:11.
Of divine love;
ἀγαπάω, -&; [impf. ἠγάπων] ; fut.dyarjow; 1 aor. ἦγάmoa; pé. act. [1 pers. plur. 7yampxapev 1 Jn. iv. 10 WH txt.], ptep. ἠγαπηκώς (2 Tim. iv. 8); Pass., [pres. dyaπῶμαι]; pf. ptep. ἤγαπημένος ; 1 fut. ἀγαπηθήσομαι; (akin to ἄγαμαι [Fick, Pt. iv. 12; see ἀγαθός, init.]); to love, to be full of good-will and exhibit the same: LK. vii. 47; 1 Jn. iv. 7 sq.; with ace. of the person, to have a preference for, wish well to, regard the welfare of: Mt. ν. 43 sqq-; xix. 19; Lk. vii. 5; Jn. xi. 5; Ro. xiii. 8; 2 Co. xi. 11; xii.15; Gal. v.14; Eph. v. 25, 28; 1 Pet. i. 22, and elsewhere; often in 1 Ep. of Jn. of the love of Christians towards one another; of the benevolence which God, in providing salvation for men, has exhibited by sending his Son to them and giving him up to death, dn. iii. 16; Ro. viii. 87; 2 Th. ii. 16; 1 Jn. iv. 11, 19; [noteworthy is Jude 1 L T Tr WH τοῖς ἐν θεῷ πατρὶ…
Read the full entry →ἀγαπάω. The Pauline phrase in 1 Th 14 ἀδελφοὶ ἠγαπημένοι ὑπὸ [rod] θεοῦ, which in this exact form is not found elsewhere in the NT (cf. in the LXX Sir 45! ἠγαπημένον ὑπὸ (ἀπὸ N) θεοῦ καὶ ἀνθρώπων), is well illustrated by a similar
ἀγαπάω (agapaō) — to love.
ἀγαπάω
(Doric dialect ἀγαπ-έω [Refs 4th c.BC+], Epic dialect aorist ἀγάπησα[Refs 8th c.BC+]: perfect ἠγάπηκα[Refs 5th c.BC+]
I. greet with affection (compare {ἀγαπάζω}), once in [Refs 8th c.BC+], Od.[same place]:—in Trag. only show affection for the dead, ὅτ᾽ ἠγάπα νεκρούς[Refs 5th c.BC+]:—passive, to be regarded with affection, ξένων εὐεργεσίαις ἀγαπᾶται[Refs 5th c.BC+]:— generally, love, ὥσπερ.. οἱ ποιηταὶ τὰ αὑτῶν ποιήματα καὶ οἱ πατέρες τοὺς παῖδας ἀγαπῶσι[Refs 5th c.BC+]; ὡς λύκοι ἄρν᾽ ἀγαπῶσ᾽ poetical cited in [Refs]; ἐπιστήμην, τὰ χρήματα, etc., [Refs 4th c.BC+]; especially of children, αὐτὸν ἐτιθηνούμην ἀγαπῶσα[Refs]:—passive, [Refs 5th c.BC+]; so in LXX of the love of God for man and of man for God, [LXX+NT] implying regard rather than affection, but the two are interchanged,[Refs 5th c.BC+]; φιλεῖσθαι defined…
ἀγαπάω
agapao
perhaps from agan (much) (or compare 5689); to love (in a social or
moral sense):--(be-)love(-ed). Compare 5368.
see GREEK for 5689
see GREEK for 5368
ἀγαπάω
v.
I love
ἀγαπάω agapaō 143x
to love, value, esteem, feel or manifest generous concern for, be faithful towards; to delight in, to set store upon, Rev. 12:11
ἀγαπάω ἀγάπη of persons, to treat with affection, to caress, love, be fond of, c. acc., attic for ἀγαπάζω, Plat., etc.; Pass. to be beloved, id. Plat., Dem.
in NTest. to regard with brotherly love, v. ἀγαπή.
of things, to be well pleased or contented at or with a thing, c. dat., Dem., etc.; also c. acc. rei, id. Dem.; absol. to be content, Luc.: —ἀγ. ὅτι.., εἰ.., ἐὰν.., to be well pleased that . . ., Thuc., etc.
Verb-AAI-1S — Verb · aorist · active · indicative · first person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-1S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: first Number: Singular
143 occurrences in the New Testament, rendered 39 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 143 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 123 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ οὗτος μέν, ὡς ἔφην, ἔχων τὸ πάθος ἰᾶσθαι αὐτὸ πειρᾶται τοῖς λεχθεῖσι σωτηρίοις φαρμάκοις, Μωυσῆς δὲ ὅλον τὸν θυμὸν ἐκτέμνειν καὶ ἀποκόπτειν οἴεται δεῖν τῆς ψυχῆς, οὐ μετριοπάθειαν ἀλλὰ συνόλως ἀπάθειαν ἀγαπῶν.
τούτων Ἰώβηλος μὲν ἐξ Ἄδας γεγονὼς σκηνὰς ἐπήξατο καὶ προβατείαν ἠγάπησεν, Ἰούβαλος δέ, ὁμομήτριος δʼ ἦν αὐτῷ, μουσικὴν ἤσκησε καὶ ψαλτήρια καὶ κιθάρας ἐπενόησεν, Ἰουβῆλος δὲ τῶν ἐκ τῆς ἑτέρας γεγονότων ἰσχύι πάντας ὑπερβαλὼν τὰ πολεμικὰ διαπρεπῶς…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
Θερμουθίου τῆς Πλουτάρχου τῶν ἀπʼ Ὀξυρύγχων πόλεως. θεραπαινίδιόν μου οἰκογενές, οὗ ἔστιν ὄνομα Πεῖνα, ἠγάπησα καὶ ἐτημέλησα ὡς θυγάτριον ἐπʼ ἐλπίδι τοῦ ἡλικίας γενόμενον ἔχειν με γηροβοσκόν, γυναῖκα ἀβοήθητον
καὶ ἡμεῖς ἔχομεν τὰ παιδία ὡς ἴδια τέκνα καὶ πλέον τῶν ἡμῶν τιμῶμεν καὶ ἀγαπῶμεν αὐτὰ καὶ οὕτως χαίρομεν ἴσα σοι καὶ τῷ πατρὶ αὐτῶν. περὶ ὧν ἄλλων θέλεις
r τῷ τιμιωτάτῳ καὶ ἠγαπημένῳ πατρὶ ἄπα Παιηοῦτι Χαρίσιος πλεῖστα χαίρειν. πρὸ μὲν πάντων ἀσπάζομαί σε πολλὰ ἐν κυρίῳ,
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
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.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
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
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
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2NP — Personal pronoun · second person · nominative · pluralnominative — the one doing it — the subject.
Agrees with anything else marked plural.
P-2NP Part of Speech: Personal pronoun Person: second Case: Nominative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ἀγαπάω (i.e., *agapao*) means to love in a moral or social sense, often implying esteem and goodwill toward others. It is used in the New Testament to describe both human affection and divine love, such as God's love for humanity and the love Christians should have for one another. Lexicons note a distinction between ἀγαπάω and φιλέω (i.e., *phileo*), with the former suggesting a more deliberate, willful love.
We have made no attempt to discriminate between these words in our English Version. And yet there is often a difference between them, well worthy to have been noted and reproduced, if this had lain within the compass of our language; being very nearly equivalent to that between ‘diligo’ and ‘amo’ in the Latin. To understand the exact distinction between these, will help us to understand that between those other which are the more immediate object of our inquiry. For this we possess abundant material in Cicero, who often sets the words in instructive antithesis to one another. Thus, writing to one friend of the affection in which he holds another (Hp. Fam. xiii. 47) : *Ut scires illum a-me non diligt solum, verum etiam amart;? and again (Ad Brut. 1): ‘L. Clodius valde me diligit, vel, ut ἐμφατικώτερον dicam, valde me amat.’? From these and other like passages (there is an ample…
Read the full entry →ἀγαπάω, -ῶ,
[in LXX chiefly for אהב;]
to love, to feel and exhibit esteem and goodwill to a person, to prize and delight in a thing. Of human affection, to men: τ. πλησίον, Mt 5:43; τ. ἐχθρούς, ib. 44; to Christ, Jo 8:42; to God, Mt 22:37; c. acc. rei, Lk 11:43, Jo 12:43, Eph 5:25, II Tim 4:8, 10, He 1:9, I Pe 2:17, 3:10, II Pe 2:15, I Jo 2:15, Re 12:11.
Of divine love;
ἀγαπάω, -&; [impf. ἠγάπων] ; fut.dyarjow; 1 aor. ἦγάmoa; pé. act. [1 pers. plur. 7yampxapev 1 Jn. iv. 10 WH txt.], ptep. ἠγαπηκώς (2 Tim. iv. 8); Pass., [pres. dyaπῶμαι]; pf. ptep. ἤγαπημένος ; 1 fut. ἀγαπηθήσομαι; (akin to ἄγαμαι [Fick, Pt. iv. 12; see ἀγαθός, init.]); to love, to be full of good-will and exhibit the same: LK. vii. 47; 1 Jn. iv. 7 sq.; with ace. of the person, to have a preference for, wish well to, regard the welfare of: Mt. ν. 43 sqq-; xix. 19; Lk. vii. 5; Jn. xi. 5; Ro. xiii. 8; 2 Co. xi. 11; xii.15; Gal. v.14; Eph. v. 25, 28; 1 Pet. i. 22, and elsewhere; often in 1 Ep. of Jn. of the love of Christians towards one another; of the benevolence which God, in providing salvation for men, has exhibited by sending his Son to them and giving him up to death, dn. iii. 16; Ro. viii. 87; 2 Th. ii. 16; 1 Jn. iv. 11, 19; [noteworthy is Jude 1 L T Tr WH τοῖς ἐν θεῷ πατρὶ…
Read the full entry →ἀγαπάω. The Pauline phrase in 1 Th 14 ἀδελφοὶ ἠγαπημένοι ὑπὸ [rod] θεοῦ, which in this exact form is not found elsewhere in the NT (cf. in the LXX Sir 45! ἠγαπημένον ὑπὸ (ἀπὸ N) θεοῦ καὶ ἀνθρώπων), is well illustrated by a similar
ἀγαπάω (agapaō) — to love.
ἀγαπάω
(Doric dialect ἀγαπ-έω [Refs 4th c.BC+], Epic dialect aorist ἀγάπησα[Refs 8th c.BC+]: perfect ἠγάπηκα[Refs 5th c.BC+]
I. greet with affection (compare {ἀγαπάζω}), once in [Refs 8th c.BC+], Od.[same place]:—in Trag. only show affection for the dead, ὅτ᾽ ἠγάπα νεκρούς[Refs 5th c.BC+]:—passive, to be regarded with affection, ξένων εὐεργεσίαις ἀγαπᾶται[Refs 5th c.BC+]:— generally, love, ὥσπερ.. οἱ ποιηταὶ τὰ αὑτῶν ποιήματα καὶ οἱ πατέρες τοὺς παῖδας ἀγαπῶσι[Refs 5th c.BC+]; ὡς λύκοι ἄρν᾽ ἀγαπῶσ᾽ poetical cited in [Refs]; ἐπιστήμην, τὰ χρήματα, etc., [Refs 4th c.BC+]; especially of children, αὐτὸν ἐτιθηνούμην ἀγαπῶσα[Refs]:—passive, [Refs 5th c.BC+]; so in LXX of the love of God for man and of man for God, [LXX+NT] implying regard rather than affection, but the two are interchanged,[Refs 5th c.BC+]; φιλεῖσθαι defined…
ἀγαπάω
agapao
perhaps from agan (much) (or compare 5689); to love (in a social or
moral sense):--(be-)love(-ed). Compare 5368.
see GREEK for 5689
see GREEK for 5368
ἀγαπάω
v.
I love
ἀγαπάω agapaō 143x
to love, value, esteem, feel or manifest generous concern for, be faithful towards; to delight in, to set store upon, Rev. 12:11
ἀγαπάω ἀγάπη of persons, to treat with affection, to caress, love, be fond of, c. acc., attic for ἀγαπάζω, Plat., etc.; Pass. to be beloved, id. Plat., Dem.
in NTest. to regard with brotherly love, v. ἀγαπή.
of things, to be well pleased or contented at or with a thing, c. dat., Dem., etc.; also c. acc. rei, id. Dem.; absol. to be content, Luc.: —ἀγ. ὅτι.., εἰ.., ἐὰν.., to be well pleased that . . ., Thuc., etc.
Verb-PAS-2P — Verb · present · active · subjunctive · second person · pluralpresent active subjunctive — an action in progress.
V-PAS-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: second Number: Plural
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
143 occurrences in the New Testament, rendered 39 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 143 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 123 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ οὗτος μέν, ὡς ἔφην, ἔχων τὸ πάθος ἰᾶσθαι αὐτὸ πειρᾶται τοῖς λεχθεῖσι σωτηρίοις φαρμάκοις, Μωυσῆς δὲ ὅλον τὸν θυμὸν ἐκτέμνειν καὶ ἀποκόπτειν οἴεται δεῖν τῆς ψυχῆς, οὐ μετριοπάθειαν ἀλλὰ συνόλως ἀπάθειαν ἀγαπῶν.
τούτων Ἰώβηλος μὲν ἐξ Ἄδας γεγονὼς σκηνὰς ἐπήξατο καὶ προβατείαν ἠγάπησεν, Ἰούβαλος δέ, ὁμομήτριος δʼ ἦν αὐτῷ, μουσικὴν ἤσκησε καὶ ψαλτήρια καὶ κιθάρας ἐπενόησεν, Ἰουβῆλος δὲ τῶν ἐκ τῆς ἑτέρας γεγονότων ἰσχύι πάντας ὑπερβαλὼν τὰ πολεμικὰ διαπρεπῶς…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
Θερμουθίου τῆς Πλουτάρχου τῶν ἀπʼ Ὀξυρύγχων πόλεως. θεραπαινίδιόν μου οἰκογενές, οὗ ἔστιν ὄνομα Πεῖνα, ἠγάπησα καὶ ἐτημέλησα ὡς θυγάτριον ἐπʼ ἐλπίδι τοῦ ἡλικίας γενόμενον ἔχειν με γηροβοσκόν, γυναῖκα ἀβοήθητον
καὶ ἡμεῖς ἔχομεν τὰ παιδία ὡς ἴδια τέκνα καὶ πλέον τῶν ἡμῶν τιμῶμεν καὶ ἀγαπῶμεν αὐτὰ καὶ οὕτως χαίρομεν ἴσα σοι καὶ τῷ πατρὶ αὐτῶν. περὶ ὧν ἄλλων θέλεις
r τῷ τιμιωτάτῳ καὶ ἠγαπημένῳ πατρὶ ἄπα Παιηοῦτι Χαρίσιος πλεῖστα χαίρειν. πρὸ μὲν πάντων ἀσπάζομαί σε πολλὰ ἐν κυρίῳ,
The Greek word ἀλλήλων is a reciprocal pronoun meaning 'one another' or 'each other,' derived from ἄλλος. It is used in various contexts to indicate mutual actions or relationships, appearing frequently in the New Testament, including verses like Matthew 25:32 and John 13:22. The lexicons agree on its meaning and usage without significant disagreement.
ἀλλήλων (gen. pl.), dat. -οις, -αις, acc. -ους, -ας, -α (no nom.), recipr. pron.
(< ἄλλος),
of one another, mutually: Mt 25:32, Mk 4:41, Jo 13:22, al.
ἀλλήλων, gen. plur. [no nom. being possible]; dat. τοις; -als, τοῖς ; ACC. -OUS, -as, -a, ONE another ; reciprocally, mutually: Mt. xxiv. 10; Jn. xiii. 35; Acts xxviii. 25; Ro. i. 12; Jas. v. 16; Rey. vi. 4, and often. [Fr. Hom. down. ]
ἀλλήλων (allēlōn) — one another.
ἀλλήλων,
Aeolic dialect and Doric dialect ἀλλάλων, genitive plural, dua. ἀλλήλοιν, Epic dialect ἀλλήλοιϊν[Refs 8th c.BC+] feminine -αιν [Refs 5th c.BC+] codices: dative ἀλλήλοις, αις, οις, dual ἀλλήλοιν: accusative ἀλλήλους, ας, a, dual ἀλλήλω (feminine) [LXX+5th c.BC+]: the dual is rare in Prose: singular, κεράμὡ ἁρμόττοντι πρὸς ἄλληλον[Refs]:—of one another, to one another, one another; hence, mutually, reciprocally, used of all three persons, [Refs 8th c.BC+] among one another, [Refs 5th c.BC+]; πρὸς ἀλλήλους, εἰς ἄλληλα, [Refs]; ἐπί, πρὸς ἀλλήλοις, [Refs 8th c.BC+]; παρ᾽ ἀλλήλους, -α, [Refs 5th c.BC+]; ἡ δι᾽ ἀλλήλων δεῖξις reciprocal proof, [Refs 8th…
Read the full entry →ἀλλήλων
allelon
Genitive plural from 243 reduplicated; one another:--each other,
mutual, one another, (the other), (them-, your-)selves, (selves)
together (sometimes with 3326 or 4314).
see GREEK for 243
see GREEK for 3326
see GREEK for 4314
ἀλλήλων
Recip.pr.
one another
ἀλλήλων allēlōn 100x
one another, each other
ἀλλήλων redupl. from ἄλλος of one another, to one another, one another, Hom., etc.
C-APM — Reciprocal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
C-APM Part of Speech: reCiprocal pronoun Case: Accusative Number: Plural Gender: Masculine
101 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 100 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 20 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.
μετὰ δὲ τὴν τοῦ νοητοῦ φωτὸς ἀνάλαμψιν, ὃ πρὸ ἡλίου γέγονεν, ὑπεχώρει τὸ ἀντίπαλον σκότος, διατειχίζοντος ἀπ’ ἀλλήλων αὐτὰ καὶ διιστάντος θεοῦ τοῦ τὰς ἐναντιότητας εὖ εἰδότος καὶ τὴν ἐκ φύσεως αὐτῶν διαμάχην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
εἰλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι εἰς ἀλλήλους.
Ἡρακλῆς ὡς ἐτῶν εἴκοσι οὐλὴ ἀντικνημίῳ ἀριστερῷ, οἱ τρεῖς Ἡρακλέους νεωτέρου Πέρσαι τῆς ἐπιγονῆς, ἀλλήλων ἔγγυοι εἰς ἔκτισιν, Θέωνι τῶι καὶ Σωκράτῃ Ἥρωνος ὡς ἐτῶν τριάκοντα ἑνὸς ἀσήμωι, ἔχειν
οὐλὴ γόνατι ἀριστερῷ καὶ … Δημητροῦτι Ἀγχορίμφιος Περσίνῃ ὡς ἐτῶν τεσσαράκοντα … τοῖς δυσὶ ἀλλήλων ἐνγύοις μετὰ κυρίου τῆς Δημητροῦτος … … ειδωνος ὡς ἐτῶν εἴκοσι πέντε οὐλὴ χειρὶ
καθήκει· ἐὰν δὲ διαφορὰς αὐτοῖς γενα … διὰ χειρὸς χρῆσιν ἔντοκον ἀργυρίου χ ἀπʼ ἀλλήλων ἀπόδοσις αὐτὴ … ηφεπ … η καὶ δραχμὰς … … … ἀπὸ τοῦ ἐνεστῶτος