John 3:30 — Word Study
N1904ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
BSAHimekeinos [that one, Jesus] it behoovesdei▸ to increase,auxanō▸ [become greater, grow in influence] me myselfegō [myself, as a servant] howeverde to decrease.elattoō▸ [become less, be humbled, to diminish in importance]
| Greek | English | Parsing |
|---|---|---|
| ἐκεῖνον | Him | Demonstrative pronoun, accusative, singular |
| δεῖ | it behooves | Verb, present, active |
| αὐξάνειν, | to increase, | Verb, present, active |
| ἐμὲ | me myself | Personal pronoun, first person, accusative |
| δὲ | however | Conjunction |
| ἐλαττοῦσθαι. | to decrease. | Verb, present, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He must increase; I must decrease. |
| KJV | He must increase, but I must decrease. |
| ASV | He must increase, but I must decrease. |
| YLT | 'Him it behoveth to increase, and me to become less; |
| WEB | He must increase, but I must decrease. |
| BBE | He has to become greater while I become less. |
Where they part company is ἐλαττοῦσθαι — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate clauses, clearly indicating the relationship between the subjects and their respective actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbδεῖ
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 3:30
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 — John's Testimony About Jesusgenerated
John 3:30 is a part of John the Baptist's testimony about his role and the significance of Jesus. John emphasizes that his purpose is to prepare the way for Jesus, who is the bridegroom, and that his own influence must diminish as Jesus' prominence grows. This reflects the theme of humility and recognition of Jesus' divine authority, as seen in the surrounding verses that highlight the joy of the bridegroom and the testimony of Jesus' heavenly origin.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 72:17–19 | May his name endure forever; may his name continue as long as the sun shines. In him may all nations be blessed; may they call him blessed. |
| 2 | Isaiah 9:7 | Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore. The zeal of the LORD of Hosts will accomplish this. |
| 3 | Isaiah 53:2–3 | He grew up before Him like a tender shoot, and like a root out of dry ground. He had no stately form or majesty to attract us, no beauty that we should desire Him. |
| 4 | Daniel 2:34–35 | As you watched, a stone was cut out, but not by human hands. It struck the statue on its feet of iron and clay, and crushed them. |
| 5 | Matthew 13:31–33 | He put before them another parable: “The kingdom of heaven is like a mustard seed that a man planted in his field. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — ἐκεῖνον, ekeinosgenerated
The word ἐκεῖνος is a demonstrative pronoun meaning 'that one' or 'that person,' used to refer specifically to Jesus in this context. It indicates a distinction between John and Jesus, emphasizing the latter's importance and authority.
In this verse, the use of ἐκεῖνος highlights John's recognition of Jesus' role and his own position as a servant. The grammatical parsing shows that it is in the accusative case, indicating that it is the direct object of the verb, pointing directly to Jesus.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads: He must increase; I must decrease. This is echoed in the KJV, ASV, and WEB, which all maintain the same essential meaning.
The YLT presents a slightly different structure: 'Him it behoveth to increase, and me to become less; while the BBE states: He has to become greater while I become less. The variations primarily revolve around the phrasing of John's decrease.
Sentence Structuregenerated
The main verb of the verse is δεῖ, it must be, which governs the entire statement. The structure includes two clauses: one stating the necessity for Jesus to increase and the other for John to decrease.
The first clause features ἐκεῖνον as the subject, while the second clause has ἐμὲ as the subject. Each clause clearly indicates the relationship between the two subjects and their respective roles.
Septuagint Backgroundgenerated
The Greek word ἐκεῖνος appears in the Septuagint as a translation of the Hebrew word הוּא (H1931), meaning 'he' or 'that one.' This demonstrates continuity in the use of the term across both Testaments.
The word δεῖ also has roots in the Septuagint, conveying necessity, similar to its use in this verse. It reflects a consistent theme of obligation found throughout the scriptures.
In plain words — the whole versegenerated
John 3:30 expresses the idea that Jesus must become greater while John the Baptist must become less significant. This highlights John's role in preparing the way for Jesus and recognizing His authority.
Frequently Asked Questionsgenerated
For Jesus to increase means that His influence, authority, and recognition among people should grow as He fulfills His mission.
John acknowledges that his role is to point to Jesus, and as Jesus' ministry grows, John's own importance must diminish in comparison.
This verse reflects humility by showing John's willingness to step back and allow Jesus to take center stage, demonstrating the proper attitude of a servant.
John's statement signifies the transition from the old covenant, represented by his ministry, to the new covenant established by Jesus.
Reflection Questionsgenerated
- In what areas of my life do I need to allow Jesus to increase and myself to decrease?
- How can I better recognize and support the work of Jesus in my community?
- What does it mean for me to serve in a way that points others to Christ?
- How can I cultivate a spirit of humility like John the Baptist?
The early church on this verse — how the Fathers read it
Early church writers reflect on John 3:30 to emphasize the relationship between Jesus and John the Baptist, arguing for the necessity of Christ's preeminence.
"I must decrease," said the prophet John, and the Word of the Lord alone, in which the law terminates, "increase."
Clement of Alexandria notes that John recognizes Jesus' supremacy in his statement.
Early Church Fathers on John 3 →John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all;
Tertullian emphasizes John's acknowledgment of Christ's divine authority.
Early Church Fathers on John 3 →In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John's doings were laid as groundwork for Christ, until,
Tertullian again highlights John's teachings as foundational for understanding Christ's role.
Early Church Fathers on John 3 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 3:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe must increase,.... Not in stature of body, or in wisdom and understanding of mind, as man, he being come to maturity in these things already; but in fame, credit, and reputation among men; as he
Read John Gill on John 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe must increase, but I must decrease. He must increase, but I must decrease: - q.d., 'I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place?
Read Robert Jamieson on John 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe must increase, in honour, and dignity, and reputation in the world; he is the rising sun, (to give you notice of which I was but as the morning star), he must shine every day more and more. But I must decrease; God hath indeed used me as a prophet, yea, more than a prophet, not to foretell Christ alone, but to point him to you. I have had my time, and finished my course, and God hath given me a reputation proportioned to the work he gave me to do, and to the time in which I was to work; but I must every day decay, and grow less and less, as Christ increaseth and groweth more and more.
Read Matthew Poole on John 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments30 He must increase, but I must decrease. Ver. 30. He must increase, but, &c.] And this was John’ s great joy. That man hath true light that can be content to be outshined by others; and nothing will more try a man’ s grace than questions of emulation. Ezekiel can commend Daniel his contemporary, matching him with Noah and Job for his power in prayer, Ezekiel 14:14. And Peter highly praiseth Paul’ s epistles, though he had been publicly reproved by him at Antioch, 2 Peter 3:15; Galatians 2:11. Yes., Plato called Aristotle αναγνωστην and νουν, the intelligent reader. And Aristotle is said to have set up an altar in honour of Plato, with this inscription, - " Nulla ferent talem secla futura…
Read John Trapp on John 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) He must increase, but I must decrease.—The office of the paranymph ceases to exist when the marriage is accomplished. It must be so. So too in the interpretation. His own work was well-nigh done, but he is filled with the joy of having done his work, not with disappointment that it pales before the brightness of the work which is to follow. This is the text of the Forerunner’s life. Well will it be for those followers of Christ whose lives shall be sermons on it!
Read Charles John Ellicott on John 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. He must increase] His present success is but the beginning of a most glorious and universal spread of righteousness, peace, truth, and good will among men. I must decrease.] My baptism and teaching, as pointing out the coming Messiah, must cease; because the Messiah is now come, and has entered publicly on the work of his glorious ministry.
Read AdamClarke on John 3 →CambridgeThe Cambridge Bible for Schools and Colleges30. must] It is so ordained in the counsels of God. Comp. John 3:7; John 3:14, John 9:4, John 10:16, John 20:9. This joy of the friend of the Bridegroom, in full view of the inevitable wane of his own influence and dignity, is in marked contrast to the jealousy and vexation of his disciples.
Read Cambridge on John 3 →Albert Barnes1798–1870Barnes' Notes on the BibleHe must increase - his authority and influence among the people must grow. his doctrine shall continue to spread until it extends through all the earth. I must decrease - “The purpose of my ministry is to point men to him.
Read Albert Barnes on John 3 →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
He must increase; I must decrease.
He must increase, but I must decrease.
He must increase; I must decrease.
He must become more important while I become less important.”
Tyndale line
He must increase, but I must decrease.
He must increase, but I must decrease.
He must increase, but I must decrease.
He must increase, but I must decrease.
He must increase, but I must decrease.
Strictly literal
He must increase, but I must decrease.
'Him it behoveth to increase, and me to become less;
It is necessary [for] Him to increase, and me to become less;
He must increase, but I must decrease.
From the Latin
He must increase, but I must decrease.
Simplified
He must become more important, and I must become less important.”
He has to become greater while I become less.
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.
Illum oportet crescere, me autem minui.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܗܘ ܗܘ ܘܠܐ ܠܡܪܒܐ ܘܠܝ ܠܡܒܨܪ
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.
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
The standard critical text of the New Testament.
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
The previous edition, still widely cited.
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
The Society of Biblical Literature edition, freely licensed.
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
The edition that turned scholarship toward the earliest manuscripts.
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
An independent critical text built from the oldest witnesses then known.
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
A recent critical edition following documentary evidence closely.
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
The reading of the majority of surviving manuscripts.
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
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 3:30
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 ἐκεῖνος is a demonstrative pronoun meaning 'that one' or 'that person or thing,' often implying remoteness compared to οὗτος ('this'). It can be used absolutely or as an adjective with nouns, and it appears in various contexts throughout the New Testament, including Luke 18:14 and James 4:15. The lexicons note its use for emphasis and its contrast with nearby subjects.
ἐκεῖνος, -η, -ο
(< ἐκεῖ),
[in LXX chiefly for הַהוּא ,הוּא, and cogn. forms ;]
demonstr. pron.,
that person or thing (ille), implying remoteness as compared with οὗτος (hic);
absol., emphatic he, she, it: opp. to οὗτος, Lk 18:14, Ja 4:15; ἡμεῖς, He 12:25; ὑμεῖς, Mt 13:11, Mk 4:11; ἄλλοι, Jo 9:9; ἐγώ, Jo 3:30; to persons named, Mk 16:[10, 13, 20], Jo 2:21; of one (absent) who is not named, contemptuously (Abbott, JG, §§2385, 2732), Jo 7:11 9:28; with respect, of Christ, I Jo 2:6 3:3, al.; referring to a
ἐκεῖνος, -7, -o, (fr. ἐκεῖ, prop. the one there, οἵ. Germ. dortig, der dort), demonst. pron., that man, woman, thing (Lat. ille, illa, illud); properly of persons, things, times, places somewhat remote from the speaker. 1. used absolutely, a. in antithesis, referring to the more remote subject: opp. to οὗτος, Lk. xviii. 14; Jas. iv. 15; ὑμῖν . . ἐκείνοις, Mt. xiii. 11; Mk. iv. 11; ἐκεῖνοι - - . ἡμεῖς, Heb. xii. 25; ἄλλοι . . . ἄλλοι. . . ἐκεῖνος, Jn. 1x. 9; ἐκεῖvoy... ἐμέ, JN. iii. 30; οἱ Ἰουδαῖοι... ἐκεῖνος δέ, In. ii. 20 sq.; ὁ μὲν κύριος ᾿Ιησοῦς [RG Τ' οπι. Ἰ. WH Tr mrg. br.] . .. ἐκεῖνοι δέ, Mk. xvi. 19 sq., ete. b. of noted persons (as in classic Grk.): in a bad sense, that notorious man, Jn. vii. 11; ix. 28; in a good sense, —of the Lord Jesus, 1 Jn. ii. 6; iii. 3, 5,7, 16; iv. 17; of the Holy Spirit, with an apposition added, ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, Jn. xvi. 18. c.…
Read the full entry →ἐκεῖνος (ekeinos) — that.
ἐκεῖνος, ἐκείνη, ἐκεῖνο,
also κεῖνος (regular in Epic dialect, Ionic dialect (as [Refs 5th c.BC+] only where the metre requires,[Refs 5th c.BC+], etc.; but not in Attic dialect Prose, and in Comedy texts only in mock Trag. passages): Aeolic dialect κῆνος [Refs 7th c.BC+]: Doric dialect τῆνος [Refs 3rd c.BC+]: in Comedy texts, strengthened ἐκεινοσί [Refs 5th c.BC+]; ἐκεινοσίν [Refs 2nd c.AD+]: (ἐκεῖ):—demonstrative pronoun the person there, that person or thing, [Refs 8th c.BC+]: generally with reference to what has gone immediately before, [Refs 5th c.BC+]; but when οὗτος and ἐκεῖνος refer to two things before mentioned, ἐκεῖνος, properly belongs to the more remote, in time, place, or thought, οὗτος to the nearer, [Refs 5th c.BC+] sometimes = the latter, [Refs 5th c.BC+]; ἆρ᾽ οὗτός ἐστ᾽ ἐκεῖνος ὅν..; [Refs 5th c.BC+]: also…
Read the full entry →ἐκεῖνος
ekeinos
from 1563; that one (or (neuter) thing); often intensified by the
article prefixed:--he, it, the other (same), selfsame, that (same,
very), X their, X them, they, this, those. See also 3778.
see GREEK for 1563
see GREEK for 3778
ἐκεῖνος, η, ο
Dem.pr.
that, that one there, yonder
ἐκεῖνος ekeinos 265x
demonstrative adjective or noun, that, this, he, etc., Mt. 17:27; 10:14; 2 Tim. 4:8; in contrast with οὗτος, referring to the former of two things previously mentioned, Lk. 18:14
ἐκεῖνος in attic strengthd. ἐκεινοσί ἐκεῖ Demonstr. Pron.: the person there, that person or thing, Hom., etc.: when οὗτος and ἐκεῖνος refer to two things before mentioned, ἐκεῖνος, ille, belongs to the more remote, i. e. the former, οὗτος, hic, to the nearer, i. e. the latter.
like ille, to denote well-known persons, ἐκεῖνος Θουκυδίδης Ar.
with demonstr. force, Ἶρος ἐκεῖνος ἧσται Irus sits there, Od.
in attic the Subst. with ἐκεῖνος properly has the Article, and ἐκεῖνος may precede or follow the Subst., ἐκείνῃ τῇ ἡμέρᾳ, τῇ ἡμέρᾳ ἐκείνῃ: when the Art. is omitted in Prose, ἐκεῖνος follows the Subst., νῆες ἐκεῖναι Thuc.
adv. ἐκείνως, in that way, in that case, id. Thuc.
dat. fem. ἐκείνῃ as adv.,
Dem-ASM — Demonstrative pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
D-ASM Part of Speech: Demonstrative pronoun Case: Accusative Number: Singular Gender: Masculine
256 occurrences in the New Testament, rendered 25 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 244 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 348 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.
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Σώστρατος παρεπιδημῶν, ὅτε ἐπὶ τὸν ὀπισμὸν ἀνέπλευσεν, ἐντυχὼν Διονυσίωι τῶι παρὰ Ζηνοδώρου ἐνεφάνισεν, καὶ ἐκεῖνος φοβηθεὶς ἀφῆκε τοὺς μελισσουργούς. ὁ δʼ αὐτὸς οὗτος καθʼ ὃν χρόνον μετὰ τοῦ βασιλέως
ὑπὸ τοῦ πατρὸς ἡμῶν ἔπιπλα τάς τε προκτήσεις τῶν ἐγγαιδίων ἐξιδιασάμενοι ἀπηνέγκαντο καὶ ἀπʼ ἐκείνου διὰ παρευρέσεως ἀεί ποτε ἀντιποιούμενοι τῶν ἡμετέρων παρʼ ἕκαστον καταβλάπτοντες διασείουσιν. ἐνήλικοι δὲ γενόμεναι
πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας
δεῖ is an impersonal verb meaning 'it is necessary' or 'one must,' derived from δέω. It covers a range of uses, often indicating obligation or necessity, and appears in various constructions, such as with infinitives or accusatives. In the New Testament, it is used in verses like Matthew 26:54 and Acts 5:29. The lexicons note that it differs from similar terms like ὀφείλει, which expresses moral obligation.
δεῖ impersonal (δέω),
[in LXX chiefly for infin. with לְ ;]
one must, it is necessary: c. inf., Mt 26:54, Mk 13:7, Ac 5:29, al.; c. acc. et inf., Mt 16:21, Mk 8:31, Jo 3:7, Ac 25:10, al.; with ellipse of acc., Mt 23:23; of acc., and inf., Mk 13:14, Ro 1:27 8:26; οὐ (μὴ) δεῖ (non licet), ought not, must not: Ac 25:24, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δεῖ (dei) — be necessary.
δεῖ:
subjunctive δέη, sometimes contraction δῆ (in codices of Comedy texts, as [Refs 5th c.BC+]; ὁπόσου κα δῆ [Refs 5th c.BC+]; infinitive δεῖ; participle δέον (see. infr. IV): imperfect ἔδει, Ionic dialect ἔδεε: future δεήσει [Refs 5th c.BC+]: aorist I ἐδέησε [Refs 5th c.BC+] —Impers. from δέω (A), there is need (the sense of moral obligation, properly belonging to χρή, is later, [Refs 5th c.BC+]
I. c.accusative person et infinitive, it is needful for one to do, one must, once in [Refs 8th c.BC+] why need the Argives fight? [Refs 8th c.BC+]: with nominative of the pronoun, ἡγούμην.. δεῖν.. μεγαλοψυχότερος φαίνεσθαι [Refs 5th c.BC+]: rarely with dative person, there is need of.. for.., θεοῖσι προσβαλεῖν χθονὶ ἄλλην δεήσει γαῖαν [Refs 5th…
δεῖ
dei
3d person singular active present of 1210; also deon deh-on'; neuter
active participle of the same; both used impersonally; it is (was,
etc.) necessary (as binding):--behoved, be meet, must (needs), (be)
need(-ful), ought, should.
see GREEK for 1210
δεῖ
v.
it is necessary, inevitable
δεῖ dei 101x
it is binding, it is necessary, it is proper; it is inevitable, Acts 21:22
δεῖ from δέω1, to bind c. acc. pers. et inf., δεῖ τινὰ ποιῆσαι it is binding on one to do a thing, one must, one ought, Lat. oportet, Hom., etc.:—rarely, δεῖ σε ὅπως δείξεις ῀ δεῖ σε δεῖξαι, Soph.: —rarely also c. dat. pers. et inf., there is need for one to do, δεῖ τινὶ ποιήσαι Eur., Xen.
c. acc. rei et inf., δεῖ τι γενέσθαι Thuc., etc.:—for the phrase οἴομαι δεῖν, v. οἴομαι:— when used absol., an inf. may be supplied, μὴ πεῖθ᾽ ἃ μὴ δεῖ (sc. πείθειν) Soph., etc.
(from δέω2, to want), c. gen. rei, there is need of, there is wanting, Lat. opus est re, οὐδὲν δεῖ τινός Hdt., attic:—phrases, πολλοῦ δεῖ there wants much, far from it; ὀλίγου δεῖ there wants little, all but:— in answers, πολλοῦ γε δεῖ, πολλοῦ γε καὶ δεῖ far from it, Ar., Dem.; πλεῦνος δεῖ it…
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
106 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 102 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 19 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
λοιπὰ τὰ ἐνταῦθα ὡς ἂν ἐκποιῆι πειρῶ ἐπισκοπεῖν· οὕτως γὰρ ἡμῖν μᾶλλον ἔσται τὰ δέοντα. καὶ τὰ γενημάτια δὲ ἵνα τρόπωι τινὶ συγκομισθῆι ἐπιμελές σοι ἔστω. καὶ ἐάν τι
προσταχθέντος Ἑρμοκράτει τῶι ἀρχιφυλακίτηι, τὸν ὅρκον ἐπιτελεσθῆναι, τοῦ δὲ χρόνου ἐν ὧι τὸν ὅρκον ἔδει ἐπιτελεῖσθαι μήπω ἐνεστηκότος, ἐπέδωκάν σοι ἄλλο ὑπόμνημα κατʼ ἐμοῦ ἐπιβαλόντι ἐπὶ τοὺς τοπους
ἐδώκαμεν αὐτῶι γράστεως τοῖς κτήνεσι … ἐφʼ ἁμάξης εἰς δέοντα … … που πυροῦ ιθ 𐅵 … … αὐταὶ ἐν τῶι ἐπὶ κλίμακος
The Greek word αὐξάνω (auxanō) means to grow or increase, both actively and passively. It is used in various contexts, such as the growth of plants (e.g., Mt 6:28), infants (e.g., Lk 1:80), and Christian character (e.g., Eph 4:15). The word can also refer to causing something to grow, as seen in 1 Corinthians 3:6-7. There is some variation in the forms of the verb, with both αὐξάνω and the earlier αὔξω being noted.
trans., to make to grow: I Co 3:6, 7, II Co 9:10. Pass., to grow, increase, become greater: Mt 13:32, Mk 4:8, II Co 10:15, Col 1:6; τῇ ἐπιγνώσει τ. θεοῦ, Col 1:10; εἰς σωτηρίαν, I Pe 2:2.
αὐξάνω, and earlier (the only form in Pind. and Soph. [Veitch s. v. says, ‘Hes. Mimnerm. Soph. Thue. always have av& or avfoua, and Pind. except αὐξάνοι Fr. 130 (Bergk)’}) αὔξω (Eph. ii. 21; Col. ii. 19) ; impf. nvéavov; fut. αὐξήσω ; 1 aor. ηὔξησα; [Pass., pres. αὐξάνομαι] ; 1 aor. ηὐξήθην; 1. trans. to cause to grow, to augment: 1 Co. iii. 6 sq.; 2Co.ix.10. Pass. to grow, increase, become greater: Mt. xiii. 32; Mk. iv.8 L T Tr WH; 2 Co.x. 15; Col. i. 6 [not Rec.]; εἰς τὴν ἐπίγνωσιν τοῦ θεοῦ unto the knowledge of God, Col. i. 10 (GL T Tr WH τῇ ἐπιγνώσει. τοῦ θεοῦ): εἰς σωτηρίαν [not Rec.] to the attaining of salvation, 1 Pet. ii. 2. 2. ace. to later usage (fr. Aristot. an. post. 1,13 p. 78°, 6, ete., down; but nowhere in Sept. (ef. B. 54 (47); 145 (127); W. § 38, 1}) intrans. to grow, increase: of plants, Mt. vi. 28; Mk. iv. 8 Rec.; Lk. xii. 27 [not Tdf.; Trmrg. br. αὐξ.} ; Lk. xiii.…
Read the full entry →αὐξάνω (auxanō) — to grow.
αὐξάνω
[Refs 5th c.BC+]:—also αὔξω (poetry ἀέξω, which see) [Refs 6th c.BC+] (so Attic dialect Inscrr. and Ptolemaic Papyrus; both forms in NT) imperfect ηὔξανον only Ps.-[Refs 5th c.BC+]; ηὖξον[Refs 5th c.BC+]: future αὐξήσω[LXX+5th c.BC+]: aorist I ηὔξησα[Refs 6th c.BC+]: perfect ηὔξηκα[Refs 5th c.BC+]:—passive, αὐξάνομαι[Refs 5th c.BC+], imperfect ηὔξετο[Refs 8th c.BC+]: perfect ηὔξημαι[Refs 5th c.BC+], Ionic dialect αὔξ-[Refs 5th c.BC+]: pluperfect ηὔξητο[Refs]: aorist ηὐξήθην[Refs 5th c.BC+]: future αὐξηθήσομαι[Refs 5th c.BC+]:—increase, not in [Refs 8th c.BC+]; opposed to ἰσχναίνειν, [Refs 5th c.BC+]
Read the full entry →αὐξάνω
auxano
a prolonged form of a primary verb; to grow ("wax"), i.e. enlarge
(literal or figurative, active or passive):--grow (up), (give the)
increase.
αὐξάνω
v.
I cause to increase, become greater, grow
αὐξάνω auxanō 21x
also spelled αὔξω, trans. to cause to grow or increase; pass. to be increased, enlarged, Mt. 13:32; 1 Cor. 3:6, 7; intrans. to increase, grow, Mt. 6:28; Mk. 4:8
αὐξάνω poet. ἀέξω q. v. to make large, increase, augment, Hdt., etc. (Hom. only uses ἀέξω).
to increase in power, strengthen, exalt, aggrandise, Hdt., attic: also to promote to honour, glorify, magnify, Trag., Plat.
Pass. to grow, wax, increase, Hes., Hdt., etc.; αὐξ. ἐς πλῆθος, ἐς ὕψος id. Hdt.; of a child, to grow up, id. Hdt.; ηὐξανόμην I grew taller, Ar.; so with an adj., αὐξάνεσθαι μέγας to wax great, Eur. Hence
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
23 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 22 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 32 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.
σπέρματα βαλοῦμαι, φυτεύσω, αὐξήσει τὰ φυτά, καρποὺς ταῦτα οἴσει, οἳ οὐ μόνον εἰς ἀπόλαυσιν ἔσονται χρήσιμοι τὴν ἀναγκαίαν, ἀλλὰ καὶ πρὸς περιουσίαν ἀρκέσουσιν·
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
ἐξῆλθεν ὁ σπείρων καὶ ἔβαλεν εἰς τὴν γῆν ἕκαστον τῶν σπερμάτων, ἅτινα πεσόντα εἰς τὴν γῆν ξηρὰ καὶ γυμνὰ διαλύεται: εἶτ̓ ἐκ τῆς διαλύσεως ἡ μεγαλειότης τῆς προνοίας τοῦ δεσπότου ἀνίστησιν αὐτά, καὶ ἐκ τοῦ ἑνὸς πλείονα αὔξει καὶ ἐκφέρει καρπόν.
ημεν μ … ριτου … … τησ … τας τὸ πλοῖον … … … αυξει … ας τὴν ἐνβολὴν ποιήσειν εἰς … … … … … μηπο
καὶ τοιαῦτα εἰς τὴν γῆν κατατεθῆναι … … αι δὲ καὶ τῶν ἐν αὐξήσει γενομένων … … ρω τὴν βοτανολογίαν γενέσθαι … καὶ ἐπι … εχ … αι
r Αὐξάνων Θιᾶτι. καλῶς ἐποίησας ἀμελήσας περὶ τῆς διαγραφῆς ἂν καὶ νῦν ὡς ἐνετειλάμην σου τῷ
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1AS — Personal pronoun · first person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-1AS Part of Speech: Personal pronoun Person: first Case: Accusative Number: Singular
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἐλαττόω (i.e., *elattoo*) means to make less or inferior. It can refer to diminishing in rank, authority, or influence, and is used in both active and passive forms. The New Testament references include Hebrews 2:7 and 2:9, as well as John 3:30, where it conveys a sense of decrease or reduction.
ἐλαττόω, -ῶ
(< ἐλάιττων),
[in LXX (where also -σσῶ) chiefly for חָסֵר, and very freq. in Si;]
to make less: He 2:7 (LXX); pass., Jo 3:30, He 2:9.†
ἐλαττόω [B. 7], τῶ: 1 aor. ἠλάττωσα; Pass., [pres. ἐλαττοῦμαι] ; pf. ptep. ἠλαττωμένος ; (ἐλάττων) ; to make less or inferior: τινά, in dignity, Heb. ii. 7; Pass. to be made less or inferior: in dignity, Heb. ii. 9; to decrease (opp. to αὐξάνω), in authority and popularity, Jn. iii. 30. (Many times in Sept.; in Grk. writ. fr. Thuc. on.)
ἐλαττόω. For this, the more ordinary equivalent of the foregoing verb, we may cite P Tebt I. 191} (B.c. 114) σὺ δὲ ὀρθῶς ποιήσεις τὸ προσάγγελμα μὴ ἐλαττώσας παρὰ Td πρῶτον, ‘you will be right in not diminishing the report compared with the first one” (Edd.), 74. II. 382! (B.c. 30-A.D. 1) ἐμ μηδενὶ ἐλαττουμένου τοῦ ᾿Ακυσιλάου ἐν ἡ ἔχει μ[ίο]υ μίσθωσιν, “* Acusilaus shall incur no loss in the lease which he holds of me” (Edd.), P Lond 897 (a.p. 84) (=III. p. 206) Aaoypaplas τότε yap ἐλασσωθεὶς ὑπὸ τοῦ προόντος κωμογραμμάτεως, and P Hamb I. 812 (a.p. 136) μὴ ἐλαττουμένων ἡμῶν ὑπὲρ ὧν ὀφίλεται λοιπῶν φόρων τοῦ αὐτοῦ ιθ (ἔτους), ‘ohne dass wir beeintrachtigt werden in Bezug auf die iibrigen Abgaben desselben Jahres, die Ihr uns noch schuldet” (Ed., who refers to Gradenwitz Zznfihrung i. p.…
Read the full entry →ἐλαττόω (elattoō) — to make less.
ἐλασσ-όω,
Attic dialect ἐλαττόω: aorist ἠλάττωσα [Refs 5th c.BC+]: perfect ἠλλάττωκα [Refs 1st c.BC+]:—passive, future -ωθήσομαι[Refs 5th c.BC+]: future middle in same sense, [Refs 5th c.BC+]aorist ἠλασσώθην, -ττώθην, [Refs 4th c.BC+]: perfect ἠλάττωμαι [Refs 4th c.BC+]:—make less or smaller, diminish, reduce in amount, [Refs 2nd c.BC+]:—passive, [Refs 2nd c.AD+]
2. in early writers, lower, degrade, τὴν πόλιν [LXX+5th c.BC+]; cut down, shorten, συναλοιφαῖς τὰ ῥήματα [Refs 1st c.BC+]: with genitive, detract from, μὴ προστιθέναι τιμήν, ἀλλὰ μὴ ἐλασσοῦν τῆς ὑπαρχούσης [Refs 5th c.BC+]:—middle, reduce the power of, τινάς [Refs 2nd c.BC+]
II. passive,
ἐλαττόω
elattoo
from 1640; to lessen (in rank or influence):--decrease, make lower.
see GREEK for 1640
ἐλαττόω
v.
I make less, make inferior
Verb-PPN — Verb · present · passive · infinitivepresent passive infinitive — an action in progress.
V-PPN Part of Speech: Verb Tense: Present Voice: Passive Mood: iNfinitive TVM equivalent: G5745
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
οὐδὲν γὰρ ἧττον τοῦ κληρονομοῦντος υἱοῦ τὴν διπλασίαν μοῖραν εἰκὸς ἦν ἥδεσθαι τὴν μητέρα, φιλανθρωπίᾳ νόμου παρηγορηθεῖσαν, ὃς οὐκ εἴασεν αὐτήν τε καὶ γενεὰν εἰς ἅπαν ἐχθρῶν ἐλαττοῦσθαι.
τὸν οὖν πόνον τῆς ἀνατάσεως τῶν χειρῶν ὁ Μωυσῆς οὐχ ὑπομένων, ὁσάκις γὰρ ἂν αὐτὰς καθίει τοσαυτάκις ἐλαττοῦσθαι τοὺς οἰκείους αὐτοῦ συνέβαινε,
οὕτως μαρτυροποίημα ποιῆσαι καὶ αὐτοὺς τοὺς μάρτυρας ὑπογράψαι καὶ διαπέμψασθαί μοι, ἵνα μὴ δοκῶ ἐλαττοῦσθαι τοῖς δικαίοις. κύριον τὸ συστατικὸν ὂν ἐμοῦ ἰδιόγραφον καὶ ἐπερωτηθεὶς ὡμολόγησα. ἔτους ιβ τοῦ
χαίρειν. ἐπεὶ καὶ συνεχρημάτισά σοι ἐν τοῖς τῆς πόλεως λόγοις ὁμολογῶ κατὰ μηδέν σε ἐλαττοῦσθαι περὶ ὧν ὀφείλομέν σοι ἐγώ τε καὶ ὁ ἀδελφός μου. ἔτους ὀγδόου καὶ εἰκοστοῦ