Jude 1:2 — Word Study
N1904ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.¶
BSAMercyeleos [unconditional kindness, pity] to yousu andkai peaceeirēnē [harmony, prosperity] andkai loveagapē [unconditional affection, agape] would be multiplied.plēthunō▸ [increased, abundant]
| Greek | English | Parsing |
|---|---|---|
| ἔλεος | Mercy | Noun, nominative, singular |
| ὑμῖν | to you | Personal pronoun, second person, dative |
| καὶ | and | Conjunction |
| εἰρήνη | peace | Noun, nominative, singular |
| καὶ | and | Conjunction |
| ἀγάπη | love | Noun, nominative, singular |
| πληθυνθείη.¶ | would be multiplied. | Verb, aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Mercy, peace, and love be multiplied to you. |
| KJV | Mercy unto you, and peace, and love, be multiplied. |
| ASV | Mercy unto you and peace and love be multiplied. |
| YLT | kindness to you, and peace, and love, be multiplied! |
| WEB | May mercy, peace, and love be multiplied to you. |
| BBE | May mercy and peace and love be increased in you. |
Where they part company is πληθυνθείη — see How Translations Differ.
This is a single main clause expressing a wish for blessings.
7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectἔλεος
verbπληθύνω
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 — Jude 1:2
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 — Introduction to Jude's Lettergenerated
Jude 1:2 expresses a heartfelt wish for mercy, peace, and love to be multiplied to the recipients of the letter. Jude, a servant of Jesus and brother of James, writes to those who are called and loved by God, emphasizing the importance of these qualities in the life of believers. This greeting sets a tone of encouragement and unity among the early Christians, reminding them of the blessings they receive from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 1:7 | To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ. |
| 2 | 1 Peter 1:2 | according to the foreknowledge of God the Father and sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood: Grace and peace be yours in abundance. |
| 3 | 2 Peter 1:2 | Grace and peace be multiplied to you through the knowledge of God and of Jesus our Lord. |
| 4 | Revelation 1:4–6 | John, To the seven churches in the province of Asia: Grace and peace to you from Him who is and was and is to come, and from the seven Spirits before His throne, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Wordgenerated
The verb πληθύνω (plēthunō) means to increase or multiply. It is in the aorist passive optative form, which expresses a wish or desire for something to happen. Jude desires that mercy, peace, and love be abundantly given to his readers, indicating a hope for their spiritual well-being.
This form of the verb suggests that Jude is not merely stating a fact but is invoking a blessing upon his audience. The use of the optative mood is less common in Greek, highlighting the earnestness of his wish for these qualities to be present in their lives.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as be multiplied, which is echoed in several translations, including the KJV and ASV. These versions maintain the sense of abundance in Jude's greeting.
The BBE stands out with be increased, which carries a similar meaning but shifts the focus slightly from multiplication to general increase. Other translations like the WEB and YLT also align closely with the BSB in their wording.
Sentence Structuregenerated
The main clause is centered around the verb πληθυνθείη, would be multiplied, which governs the entire sentence. The subject of the sentence is implied as the qualities being wished for: mercy, peace, and love.
The indirect object ὑμῖν (to you) specifies to whom these blessings are directed, creating a personal connection between Jude and his audience.
Septuagint Backgroundgenerated
ἔλεος is a term found in the Septuagint, often translating the Hebrew חֶ֫סֶד (H2617), which means kindness or goodness. This connection emphasizes the divine compassion that Jude wishes for his readers.
εἰρήνη corresponds to the Hebrew שָׁלוֹם (H7965), indicating a state of wholeness or well-being. Jude invokes this peace as part of his blessing, linking it to the broader biblical context of God's promises.
In plain words — the whole versegenerated
Jude 1:2 expresses a desire for mercy, peace, and love to be multiplied to the readers. Jude, who identifies himself as a servant of Jesus Christ, emphasizes these qualities as essential gifts from God to His people.
Frequently Asked Questionsgenerated
Jude refers to divine mercy, the tranquility of peace, and the unconditional love that believers receive from God, which he wishes to be abundant in their lives.
The term 'multiplied' emphasizes Jude's hope that these blessings will not only be present but will grow abundantly in the lives of his readers.
This greeting sets the tone for the letter, highlighting the importance of the spiritual qualities Jude wishes for the recipients as he later urges them to contend for the faith.
By addressing 'you', Jude personalizes his message, making it clear that his blessings and exhortations are directed specifically to his audience.
Reflection Questionsgenerated
- In what ways can I seek to experience more mercy, peace, and love in my life?
- How can I share these qualities with others in my community?
- What does it mean for me to contend for the faith while embodying mercy and love?
- How can I encourage others to grow in their understanding of God's blessings?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse, noting its emphasis on love and the blessings Jude wishes for his readers.
Jude includes a reference to love here because he has noticed that there is a lack of it among his people.Early Church Fathers on Jude 1 →
"Those who are beloved in God the Father, and who are called, are saved by Jesus Christ." The Lord's word, in which He said, "No one comes to me unless the Father draws him," (Jn. 6:44) this blessed man now shows to be true.Early Church Fathers on Jude 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jude 1:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMercy unto you, and peace and love be multiplied. In this salutation the apostle wishes for a multiplication of "mercy", from God the Father, by whom these persons were sanctified: mercy is a
Read John Gill on Jude 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMercy unto you, and peace, and love, be multiplied. Mercy - in a time of wretchedness. Therefore mercy stands first: of Christ (Jude 1:21). Peace - in the Holy Spirit (Jude 1:20). Love - of God (Jude 1:21).
Read Robert Jamieson on Jude 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMercy unto you; which is the fountain of reconciliation, and all the grace vouchsafed you: see . Love; either he means God’ s love to them, or their love to God and each other. Be multiplied; mercy in the effects of it, peace in the sense of it, and either the love of God in the manifestation of it, or their love to God and their neighbours in the degrees and exercise of it.
Read Matthew Poole on Jude 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1, 2) Address and greeting. (1) Jude.—As to the Jade who here addresses us see Introduction, I. The servant of Jesus Christ.—Better, a servant of Jesus Christ. There is nothing to show that these words indicate an evangelist, although it is more than probable that he was one: his writing this Epistle is evidence of the fact. The words may have a side reference to the ungodly men against whom he writes, who are not “servants of Jesus Christ.” As he does not say that he is an Apostle, the inference is that he is not one. Contrast Romans 1:1 (where see Note on “servant”); 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Colossians 1:1; 1 Timothy 1:1; 2 Timothy 1:1; 1 Peter…
Read Charles John Ellicott on Jude 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Mercy unto you] For even the best have no merit, and must receive every blessing and grace in the way of mercy. Peace] With God and your consciences, love both to God and man, be multiplied-be unboundedly increased.
Read AdamClarke on Jude 1 →CambridgeThe Cambridge Bible for Schools and Colleges2. Mercy unto you, and peace, and love, be multiplied] The salutation corresponds with that of 1 Peter 1:2; 2 Peter 1:2, with the substitution of “mercy” for “grace” (the two are united in 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4), and the addition, as in the latter passages, of “peace.”
Read Cambridge on Jude 1 →Albert Barnes1798–1870Barnes' Notes on the BibleMercy unto you, and peace, and love, be multiplied - This is not quite the form of salutation used by the other apostles, but it is one equally expressive of an earnest desire for their welfare.
Read Albert Barnes on Jude 1 →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
Mercy, peace, and love be multiplied to you.
May mercy, peace, and love be multiplied to you.
Mercy, peace, and love be multiplied to you.
May mercy, peace, and love be lavished on you!
Tyndale line
Mercy unto you, and peace, and love, be multiplied.
Mercy unto you and peace and love be multiplied.
Mercy unto you and peace and love be multiplied.
Mercy to you, and peace, and love, be multiplied.
Mercie vnto you, and peace and loue be multiplied.
Strictly literal
Mercy to you, and peace, and love be multiplied.
kindness to you, and peace, and love, be multiplied!
mercy and peace and love be multiplied to you!
May mercy and peace and love be multiplied to you.
From the Latin
Mercy unto you, and peace, and charity be fulfilled.
Simplified
May God's mercy, peace, and love increase in your experience!
May mercy and peace and love be increased in you.
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.
Misericordia vobis, et pax, et caritas adimpleatur.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܪܚܡܐ ܘܫܠܡܐ ܘܚܘܒܐ ܢܣܓܐ ܠܟܘܢ
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.
ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.¶
The standard critical text of the New Testament.
ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.¶
The previous edition, still widely cited.
ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.¶
The Society of Biblical Literature edition, freely licensed.
ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.¶
The edition that turned scholarship toward the earliest manuscripts.
ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.¶
An independent critical text built from the oldest witnesses then known.
ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.¶
A recent critical edition following documentary evidence closely.
ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.¶
The reading of the majority of surviving manuscripts.
ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.¶
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 Jude 1:2
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 ἔλεος (eleos) means mercy, pity, or compassion. It is used in the New Testament to describe both human and divine compassion, appearing in contexts like Matthew 9:13 and Luke 1:50. The term is often associated with God's kindness towards the afflicted and is linked to blessings and salvation. It is noted that some lexicons refer to its masculine form, which is less common in the New Testament.
THERE has often been occasion to observe the manner in which Greek words taken up into Christian use are glorified and transformed, seeming to have waited for this adoption of them, to come to their full rights, and to reveal all the depth and the riches of meaning which they contained, or might be made to contain. Xdpisis one of these. It is hardly too much to say that the Greek mind has in no word uttered itself and all that was at its heart more distinctly than in this; so that it will abundantly repay ὃ xtvu. SYNONYMS OF THE NEW TESTAMENT. 167 our pains to trace briefly the steps by which it came to its highest honours. Χάρις, connected with χαίρειν, is first of all that property in a thing which causes it to give joy to the hearers or beholders of it, as Plutarch (Phil. cum Prine. 3) has rightly explained it, χαρᾶς yap οὐξὲν οὕτως γονιμόν ἐστιν ὡς χάρις (cf. Pott. Etym. Forsch.…
Read the full entry →ἔλεος, -ovs, τό, (a form more common in Hellenistic Grk. than the classic ὁ ἔλεος, q. v-), mercy; kindness or good will towards the miserable and afflicted, joined with a desire to relieve them; 1. of men towards men: Mt. ix. 13; xii. 7; xxiii. 23, (in these three pass. ace. to LT Tr WH); Jas. ii. 13; ili. 17; ποιεῖν ἔλεος, to exercise the virtue of mercy, show one’s self merciful, Jas. ii. 13; with the addition of pera twos (in imitation of the very com. Hebr. phrase 7D Ὁ» ION wy, Gen. xxi. 23; xxiv. 12; Judg. i. 24, ete.; ef. T hiersch, De Pentateuchi vers. Alex. p. 147; [W. 33 (32); 376 (353) ]), to show, afford, mercy to one, Lk. x. 37. 2. of God towards men; a. univ.: Lk.i. 50; in benedictions: Gal. vi. 16; 1 Tim. i. 2; 2 Tim. i. 2; [(prob.) Tit. i. 4 RL]; 2 Jn. 3; Jude 2. ἐμεγάλυνε κύριος τὸ ἔλεος αὐτοῦ μετ᾽ αὐτῆς. magnified his mercy towards her, i. 6. showed distinguished mercy…
Read the full entry →ἔλεος. The masc. form of this word, which in the NT is wholly rejected by WH, and in the LXX is comparatively rare (e.g. Ps 83 (84)!2: see further Thackeray Gr. i. p. 158) is found in Sy/7 376% καὶ νῦν δὲ οὐ Sv ἔλεον ὑμᾶς, ἀλλὰ δι᾽ εὔνοιαν εὐεργετῶ, Nero’s address to the Greeks at Corinth: the Emperor’s composition master took care that he atticized properly in this great oration. For the word see also P Magd 18° (a petition—B.c. 221) ἵνα ὦ, βασιλεῦ, διὰ σοῦ τοῦ δικαίου kal ἐλέου τετευχὼς εἰς Td [λοι]πὸν τοῦ βίου. The subst. remains neuter in MGr, cf. Hatzidakis Gr. p357: and see further Moulton G7. ii. ὃ 54.
ἔλεος (eleos) — mercy.
ἔλεος, ὁ,
pity, mercy, compassion, [Refs 8th c.BC+]: also in plural, [Refs 5th c.BC+]; μ᾽ ἔ. τινος ἐσῆλθε pity for.., [LXX+5th c.BC+]; ἐ. ποιεῖν μετά τινος[LXX] (but masculine is also found,[LXX+5th c.BC+]
II. personified. worshipped at Athens, [Refs 5th c.BC+]
III. object of compassion, piteous thing, [Refs 5th c.BC+]
ἔλεος
eleos
of uncertain affinity; compassion (human or divine, especially
active):--(+ tender) mercy.
ἔλεος, ους, τό
n.m. & n.n.
pity, mercy
ἔλεος ἔλεος, ὁ, pity, mercy, compassion, Il., attic; ἔλ. τινος pity for . . , Eur.:—in NTest. also ἔλεος, τό.
an object of compassion, a piteous thing, Eur.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
Mercy
Compassion for the miserable. Its object is misery. By the atoning sacrifice of Christ a way is open for the exercise of mercy towards the sons of men, in harmony with the demands of truth and righteousness (Gen. 19:19; Ex. 20:6; 34:6, 7; Ps. 85:10; 86:15, 16). In Christ mercy and truth meet together. Mercy is also a Christian grace (Matt. 5:7; 18:33-35).
The divine goodness exercised towards the wretched and the guilty, in harmony with truth and justice, Ps 85:10. The plan by which God is enabled to show saving mercy to men, for Christ’s sake, is the most consummate work of infinite wisdom and love. The soul that has truly experienced the mercy of God will be merciful like him, Lu 6:36, compassionate to the wretched, Ps 41:1,2, and forgiving towards all, Mt 5:7 18:33.
27 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 27 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 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.
ἵν’ οὖν ὑπάρχῃ τὸ γένος, κἂν πολλὰ τῶν εἰδικῶν βύθια χωρῇ, τὸν ἔλεον ἀνακίρνησιν, ᾧ πρὸς εὐεργεσίας καὶ τῶν ἀναξίων χρῆται, καὶ οὐ μόνον δικάσας ἐλεεῖ, ἀλλὰ καὶ ἐλεήσας δικάζει·
γενόμενος οὖν ἐν τούτῳ τὸν λογισμόν, εἰ καὶ ἡ κακία σε παροξύνει νῦν ἡ ἡμετέρα, τὸ κατʼ αὐτῆς δίκαιον χάρισαι τῷ πατρὶ καὶ δυνηθήτω πλέον ὁ πρὸς ἐκεῖνον ἔλεος τῆς ἡμετέρας πονηρίας καὶ γῆρας ἐν ἐρημίᾳ βιωσόμενον καὶ τεθνηξόμενον ἡμῶν ἀπολομένων…
καὶ ἐν ἑτέρῳ λέγει: Ἐὰν φυλάξωσιν οἱ υἱοί μου τὸ σάββατον, τότε ἐπιθήσω τὸ ἔλεός μου ἐπ’ αὐτούς.
ἐντολήν, ὅστις ἀποδῴη σοι πολλαπλασίως. ἐλπίζω δὲ διασωθήσεσθαί με διὰ τῶν εὐχῶν σου. δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν, ὅτι οὐκ ἐδυνήθην πώποτε ἐλθεῖν
Τῦβι μηνὸς οἴνου διπλᾶ δύο, γίνονται διπλᾶ β μόνα. Μεχεὶρ ε ἰνδικτίονος η. Γρηγόριος ἐλέει θεοῦ πρεσβύτερος ἐσημειωσάμην τὰ δύο κνίδια μόνον.
χμγ Φλάυιος Βίκτωρ ἐλέει Θεοῦ πρεσβύτερος ἐκκλησίας διακειμένης ἐπὶ τὴν Θηβαίων χώραν ἐν κώμῃ λεγομένῃ Ἀφροδίτῃ, υἱὸς Βησαρίωνος
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 .
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word εἰρήνη (i.e., *eirene*) means 'peace' and is derived from a verb meaning 'to join.' It encompasses various aspects of peace, including public tranquility, harmony between individuals, and spiritual peace, often associated with the blessings of Christ's kingdom. The New Testament uses it in contexts of both personal and communal peace, as well as in salutations.
εἰρήνη, -ns, 9, (apparently fr. εἴρω to join; [al. fr. εἴρω i.q-Aéyo; Etym. Magn. 303, 41; Vaniéek p. 892; Lob. Path. Proleg. p. 194; Benfey, Wurzellex. ii. p. 7]), Sept. chiefly for Dw; [fr. Hom. down]; peace, i. e. l. a state of national tranquillity ; exemption from the rage and havoc of war: Rey. vi. 4; πολλὴ εἰρήνη, Acts xxiv. 2 (3) ; τὰ [WH txt. om. τά] πρὸς εἰρήνην, things that look towards peace, as an armistice, conditions for the restoration of peace, Lk. xiv. 32; αἰτεῖσθαι εἰρήνην, Acts xii. 20; ἔχειν εἰρήνην, of the church free from persecutions, Acts TS (ols 2. peace between individuals, i. e. harmony, concord: Mt. x. 34; Lk. xii. 51; Acts vii. 26; Ro. xiv. 17; 1 Co. vii. 15; Gal. v.22; Eph.ii.17; iv.3; i.q. the author of peace, Eph. ii. 14 [ef. B. 125 (109)]; ἐν εἰρήνῃ, where harmony prevails, in a peaceful mind, Jas. iii. 18 ; ὁδὸς εἰρήνης, way leading to peace, a course…
Read the full entry →εἰρήνη. P Strass I. 58 (A.D. 262) ἀνάξια [τ]ῆς ὑπὸ σοῦ πᾶσιν ἡμῖν πρυτανευομένης εἰρή[ν]ης ὁ πρεσβύτης παθών, P Goodsp Cairo 15 (A.D. 362) τὰ τετολμημένα εἰς ἐμὲ ἐν τοιαύτῃ πρ[υ]Ἱτα[ν]ευομένῃ εἰρήνῃ τοῦ δεσπότου [ἡ]μῶν βασιλέως Φλαονίου ᾿Ιουλιανοῦ αἰωνίου ᾿Α [γο]ύστου, ‘* the things perpetrated against me in the tranquillity enjoyed under our lord king Flavius Julianus, eternal Augustus” (Ed.). P Oxy I. 645 (iii/iv A.D.) shows an order for arrest addressed ἐπιστάτῃ > Ζ εἰρηνικὸς εἰρήνης κώμης Τήεως : cf. 16. XII. 15079 (111,4.0.),ὄ 26. 1.559 (A.D. 341) ἐπόπτῃ εἰρήνης ᾿Οξυρυγχίτου, and Preisigke 4636 (iii/A.p.) a list of police officials including εἰρηνοφύλακες. P Oxy I. 41” (iii/iv a.p.) εἰρήνη πόλεως (voc.), addressed to a strategus, is worth quoting in connexion with Eph 2*. From Christian sources we may quote Ramsay C. and δ. ii, p. 720 No. 655 (prob. iii/A.D.) εἰρήν[η] πάσῃ τῇ…
Read the full entry →εἰρήνη (eirēnē) — peace.
εἰρήν-η
(see. below), ἡ, peace, [Refs 8th c.BC+]; ἐπ᾽ εἰρήνης in time of peace, [Refs 8th c.BC+]; εἰ. τἀκεῖθεν τέκνοις on that side they have peace, have naught to fear, [Refs 5th c.BC+]; εἰ. γίγνεται peace is made, [Refs 5th c.BC+]: hence later, a peace, treaty of peace, ἡ βασιλέως εἰ. [Refs]; εἰ. ποιεῖν 'Αρμενίοις καὶ Χαλδαίοις make peace between.., [Refs 5th c.BC+]; εἰ. κατεργάζεσθαι, πράττειν, [Refs 5th c.BC+]; εἰρήνην δέχεσθαι to accept it,[Refs 5th c.BC+]; εἰ. ἄγειν keep peace, be at peace, [Refs 5th c.BC+]; εἰ. ἄγειν (variant{ἔχειν}) enjoy peace, [Refs 5th c.BC+]; λύειν break it, [Refs 4th c.BC+]; πολλὴ εἰ. τινὸς γίγνεται profound peace, [Refs 5th c.BC+]; ἐν εἰρήνῃ λέγειν, τὸν βίον διάγειν, [Refs]; πόλεμον εἰρήνης χάριν [αἱρεῖσθαι] [Refs 4th c.BC+]; εἰρήνης ἄρξας, ={εἰρηναρχήσας}…
Read the full entry →εἰρήνη
eirene
probably from a primary verb eiro (to join); peace (literally or
figuratively); by implication, prosperity:--one, peace, quietness,
rest, + set at one again.
εἰρήνη, ης, ἡ
n.f.
peace, peace of mind
εἰρήνη eirēnē 92x
peace, Lk. 14:32; Acts 12:20; tranquillity, Lk. 11:21; Jn. 16:33; 1 Thess. 5:3; concord, unity, love of peace, Mt. 10:34; Lk. 12:51; meton. the author of peace, Eph. 2:14; from the Hebrew every kind of blessing and good, Lk. 1:79; 2:14, 29; meton. a salutation expressive of good wishes, a benediction, blessing, Mt. 10:13
εἰρήνη εἰρήνη, ἡ, peace, time of peace, Hom., etc.; ἐπ᾽ εἰρήνης in peace, Il.; εἰρ. γίγνεται peace is made, Hdt.; εἰρήνην ποιεῖν or ποιεῖσθαι to make a peace; εἰρ. ἄγειν to keep peace, Ar.; λύειν to break it, Dem.
deriv. uncertain
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
92 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 92 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 103 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
Ἅβραμος δὲ τοὺς τῶν Σοδομιτῶν σώσας αἰχμαλώτους, οἳ ληφθέντες ἔφθησαν ὑπὸ τῶν Ἀσσυρίων, καὶ τὸν συγγενῆ Λῶτον ἀνέζευξεν μετὰ εἰρήνης.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
κατὰ τὴν στρατηγίαν τῆς αὐτῆς μερίδος παρὰ Κρονίωνος τοῦ Χεῶτος ἀπὸ Τεβτύνεως. ἐμισθωσάμην παρὰ Εἰρήνης Ἡρακλείδου περὶ κώμην Κερκῆσιν κλήρου ἀρούρας δέκα δύο ἥμισυ καὶ κταμίων ἀρούρας ιβ 𐅵·
Ἀσκληπιάδηι Ἀσκληπιάδου μητρὸς Εἰρήνης Ἡρακλείδου παρὰ Ἁρπαήσεως τοῦ Κρονίωνος καὶ Σασώπεως ἑτέρου Κρονίωνος, ἀμφοτέρων ἀπὸ κώμης Τεβτύνεως, Περσῶν
Ῥουβρίᾳ Σουπερσίλλῃ τῇ καὶ Εἰρήνῃ κληρονόμῳ Ἀντωνίου Πρόκλου νομάρχῃ Ἀρσινοείτου παρά … ς Διδύμου τοῦ Διδύμου Σωσικοσμίου τοῦ καὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀγάπη (i.e., *agape*) means love, particularly the spiritual love between God and humanity, as well as among individuals. It is often associated with goodwill and esteem, distinguishing it from other forms of love like friendship or romantic love. In the New Testament, it appears frequently in the context of Christian teachings on love, such as in John 13:35 and Romans 5:8. The plural form refers to communal love feasts.
† ἀγάπη, -ης, ἡ
[in LXX for אַהֲבָה, which is also rendered by ἀγάπησις and φιλία;]
love, goodwill, esteem. Outside of bibl. and eccl. books, there is no clear instance (with Deiss., LAE, 18:4, 70:2, cf. the same writer in Constr. Quar., ii, 4; and with MM, VGT, s.v., cf. Dr. Moulton in Exp. Times, xxvi, 3, 139). In NT, like ἀγαπάω, -ῶ,
Of men's love:
to one another, Jo 13:35;
to God, I Jo 2:5.
Of divine love;
God's love: to men, Ro 5:8; to Christ, Jo 17:26;
Christ's love to men: Ro 8:35.
In pl., love feasts: Ju 12 (DB, iii, 157).
SYN.: φιλία. ἀ., signifying properly (v.s. ἀγαπάω) love which chooses its object, is taken over from LXX, where its connotation is more general, into NT, and there used exclusively to express that spiritual bond of love…
ἀγάπη, -ἧς, ἡ, ἃ purely bibl. and eccl. word (for Wyttenbach, following Reiske’s conjecture, long ago restored ἀγαπήσων in place of ἀγάπης, ὧν in Plut. sympos. quaestt. 7, 6, 3 [vol. viii. p. 835 ed. Reiske]). Prof. auth. fr. [Aristot.], Plut. on used ἀγάπησις. “The Sept. use ἀγάπη for 138, Cant. ii. 4, 5, 7; iii. 5, 10; v. 8; vii. 6; viii. 4,6, 7; [It is noticeable that the word first makes its appearance as a current term in the Song of Sol.;—certainly no undesigned evidence respecting the idea which the Alex. translators had of the love in this Song” (Zezschwitz, Profangraec. u. bibl. Sprachgeist, p. 63)]; Jer. ii. 2; Eccl. ix. 1,6; [2 S. xiii. 15]. It occurs besides in Sap. iii. 9; vi. 19. In Philo and Joseph. I do not remember to have met with it. Nor is it found in the N. T. in Acts, Mk., or Jas.; it occurs only once in Mt. and Lk., twice in Heb. and Rey., but frequently in the…
Read the full entry →ἀγαπη use in connexion with Ptolemy on the Rosetta stone, OG/S got (B.C. 196) ἠγαπημένου ὑπὸ τοῦ POa. Cf. a Munich papyrus in Chrest. I. 1091" (end of iii/B.c.), where Wilcken restores [Πτολεμαῖ]ος αἰωνόβιος ἠγα[πημένος ὑπὸ τῆς Ισιδος]. It may be noted that in Mk 10% Field (Λίοζες, Pp. 34) suggests the translation ‘‘caressed” for ἠγάπησεν, comparing Plut. Peric/. 1: ξένους τινὰς ἐν ἹΡώμῃ πλουσίους, κυνῶν τέκνα καὶ πιθήκων ἐν τοῖς κόλποις περιφέροντας καὶ ἀγαπῶντας (fondling) ἰδὼν ὁ Καῖσαρ. .. ἠρώτησεν εἰ παιδία παρ᾽ αὐτοῖς οὐ τίκτουσιν αἱ γυναῖκες. Β. L. Gildersleeve (Justin Martyr, p. 135) suggests that ‘the larger use of [ἀγαπᾶν] in Christian writers is perhaps due to an avoidance of φιλεῖν in the sense of ‘kissing.”” He says Xenophon made the two words absolute synonyms, comparing MZemorahsilia ii. 7. 9 with 12; while he deprecates refinements in Jn 2111", since ‘the Evangelist…
Read the full entry →ἀγάπη (agapē) — love.
ἀγάπ-η, ἡ,
love, [LXX+2nd c.BC+] O; of the love of husband and wife, [Refs 2nd c.AD+]
2. especially love of God for man and of man for God, [LXX+1st c.AD+]:—also brotherly love, charity, [NT]
II. in plural, love-feast, [NT]
III. alms, charity, [Refs 4th c.AD+]
IV. ἀγάπη θεῶν, title of Isis, [Refs 2nd c.AD+]
ἀγάπη
agape
from 25; love, i.e. affection or benevolence; specially (plural) a
love-feast:--(feast of) charity(-ably), dear, love.
see GREEK for 25
ἀγάπη, ης, ἡ
n.f.
love
ἀγάπη agapē 116x
love, generosity, kindly concern, devotedness; pl. love-feasts, Jude 12
ἀγάπη Deriv. uncertain. love: esp. brotherly love, charity; the love of God for man and of man for God, NTest.
in pl. a love-feast, id. NTest.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
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
114 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 116 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.
παρό μοι δοκεῖ τοῖς προειρημένοις δυσὶ κεφαλαίοις, τῷ τε „ὡς ἄνθρωπος“ καὶ τῷ „οὐχ ὡς ἄνθρωπος ὁ θεὸς“ ἕτερα δύο συνυφῆναι ἀκόλουθα καὶ συγγενῆ, φόβον τε καὶ ἀγάπην·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν, τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν θεὸν ὁσίως…
πᾶσι τοῖς ἀδελφοῖς ἐν κυρίῳ βοηθεῖν, καὶ ταύταις ἀγομέναις πρὸς τὸν ἐπίτροπον ἐπιδώσεις τὴν ἀγάπην σου, διʼ ὧν ἐὰν παράσχῃ αὐταῖς. ἐρρῶσθαί σε εὔχομαι ἐν κυρίῳ.
ἐν Διὸς Πόλει, ἵνα οὖν μαρτυρήσῃ ἡμῖν τὰ τῆς ἐν θεῷ σου ἀγάπης. προσαγόρευε ἐν κυρίῳ τὴν ποθεινοτάτην ἡμῶν θυγατέρα Μαρκιανὴν μετὰ καὶ ὅλων τῶν ἐν τῷ
ὅτι ἡμάρτησα καὶ ἐπαρῳνήθην ἐν τῇ νυκτὶ ὅτι τοὺς ἀδελφοὺς ὕβρισα. ἐποίησεν δὲ καὶ ἀγάπην ἐν ἐκείνῃ τῇ ᾑμέρᾳ Ἑλλην ὢν διὰ τὸ ἁμάρτημα ὃ ἐποίησεν.
πληθύνω (plethuno) means to increase or multiply, derived from a related word for fullness. It can be used transitively (to cause something to increase) or intransitively (to be increased). The New Testament uses it in various contexts, such as in 2 Corinthians 9:10 and Matthew 24:12. There is some variation in how lexicons present its grammatical forms and uses, but they consistently emphasize its meanings related to growth and abundance.
πληθύνω
(causal of πληθύω, to be full, < πληθύς, Ion. for πλῆθος),
[in LXX chiefly for רבה hi.;]
trans., to increase, multiply: II Co 9:10, He 6:14(LXX); pass., to be increased, to multiply: Mt 24:12, Ac 6:7 7:17 9:31 12:24; c. dat. pers. (Da LXX TH 3:31 (98) al.), I Pe 1:2, II Pe 1:2, Ju 2.
Intrans., to be increased, to multiply: Ac 6:1.†
πληθύνω ; fut. πληθυνῶ; 1 aor. opt. 3 pers. sing. πληθύναι (2 Co. ix. 10 Rec.); Pass., impf. ἐπληθυνόμην; 1 aor. ἐπληθύνθην; (fr. πληθύς fulness); Aeschyl., Aristot., Hdian., Geop.; Sept. very often for 739, 735, 7277, sometimes for 237; 1. trans. to increase, to multiply: 2 Co. ix. 10; Heb. vi. 14 (fr. Gen. xxii. 17); pass. to be increased, (be multiplied) multiply: Mt. xxiv. 12; Acts vi. 7; vii. 17; ix. 31; xii. 24; τινί, [A. V.be multiplied to one i. 6. be richly allotted to, 1 Pet. i. 2; 2 Pet. i. 2; Jude 2, (Dan. iii. 31 (98); Dan. vi. 25 Theodot. ; Clem. Rom. 1 Cor. 1 inser. [also Mart. Polye. inser. Constt. Apost. inser.]). 2. intrans. to be increased, to multiply: Acts vi. 1.
πληθύνω, “‘increase,’’ ‘‘multiply ᾿ : cf. Pozmandres 3° (ed. Parthey) εἰς τὸ αὐξάνεσθαι ἐν αὐξήσει Kal πληθύνεσθαι ἐν πλήθει (cited by Dibelius HZNV7 ad Col 219). The verb is fully illustrated in Anz Sudsidia, p. 296 f.
πληθύνω (plēthunō) — to multiply.
πληθ-ύνω,
future -ῠνῶ[NT]: aorist ἐπλήθυνα [Refs 5th c.AD+] —causal of πληθύω, increase, multiply, [LXX+1st c.AD+]:—passive, ταῖς γυναιξὶ τὸ γάλα πληθύνεται abounds, [Refs 4th c.BC+]
2. make multiple, 'plurify', κατὰ ἀναλογίαν [τὸ ἡνωμένον] ἐπληθύναμεν τῶν κατωτέρω πεπληθυσμένων τὸν πρῶτον πληθυσμόν Dam.[same place]; θεοὶ -όμενοι μὲν ἐν τῷ κόσμῳ, περὶ αὐτὸν δὲ ἑνοειδῶς ὄντες [Refs 4th c.AD+]
3. intransitive, see at {πληθύω} [Refs]
4. use the plural, [Refs 8th c.BC+]
II. passive, to be in the majority, prevail, δήμου.. χεὶρ ὅπῃ πληθύνεται (codex middle πληθύεται) [Refs 4th c.BC+]infinitive, ταύτην ἐπαινεῖν.. πληθύνομαι I follow…
πληθύνω
plethuno
from another form of 4128; to increase (transitively or
intransitively):--abound, multiply.
see GREEK for 4128
πληθύνω
v.
I increase, multiply
πληθύνω plēthunō 12x
optative, πληθύναι (3 sg), trans. to multiply, cause to increase, augment, 2 Cor. 9:10; Heb. 6:14; pass. to be multiplied, increase, be accumulated, Mt. 24:12; Acts 6:7; 7:17; intrans. to multiply, increase, be augmented, Acts 6:1
πληθύνω πληθύ_νω, Causal of πληθύω, only in pres. and imperf., to make full, increase, multiply, NTest., Hdt.
Pass. to be in the majority, to prevail, Aesch.; c. inf., ἐπαινεῖν πληθύνομαι I am led by general opinion to approve, id. Aesch.
Verb-APO-3S — Verb · aorist · passive · optative · third person · singularaorist passive optative — a completed action, viewed as a whole.
V-APO-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Optative Person: third Number: Singular
12 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 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 105 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„Καὶ τῇ γυναικὶ εἶπε Πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου“ (Gen.
εἰ μέντοι τοῖς Αἰγυπτίων ἔθεσιν ἠκολούθουν ἅπαντες, ἠρήμωτο μὲν ἂν ὁ κόσμος τῶν ἀνθρώπων, τῶν ἀγριωτάτων δὲ θηρίων ἐπληθύνθη, ἃ θεοὺς οὗτοι νομίζοντες ἐπιμελῶς ἐκτρέφουσιν.
χάρις ὑμῖν καὶ εἰρήνη ἀπὸ παντοκράτορος θεοῦ διὰ Ἰησοῦ Χριστοῦ πληθυνθείη.