Luke 1:4 — Word Study
N1904ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.¶
BSAso thathina you may knowepiginōskō▸ [come to a deep understanding of, recognize] concerningperi whichhos, hē you were instructedkatēcheō▸ [instructed, taught by word of mouth, instructed, given teaching] [of the] thingslogos [words, teachings] theho certainty.asphaleia [security, firmness]
| Greek | English | Parsing |
|---|---|---|
| ἵνα | so that | Conjunction |
| ἐπιγνῷς | you may know | Verb, second aorist, active |
| περὶ | concerning | Preposition |
| ὧν | which | Relative pronoun, genitive, plural |
| κατηχήθης | you were instructed | Verb, aorist, passive |
| λόγων | [of the] things | Noun, genitive, plural |
| τὴν | the | Article, accusative, singular |
| ἀσφάλειαν.¶ | certainty. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | so that you may know the certainty of the things you have been taught. |
| KJV | That thou mightest know the certainty of those things, wherein thou hast been instructed. |
| ASV | that thou mightest know the certainty concerning the things wherein thou wast instructed. |
| YLT | that thou mayest know the certainty of the things wherein thou wast instructed. |
| WEB | that you might know the certainty concerning the things in which you were instructed. |
| BBE | So that you might have certain knowledge of those things about which you were given teaching. |
Translations differ on the rendering of ἐπιγνῷς and κατηχήθης — see How Translations Differ.
The sentence features a main clause with a purpose clause and a prepositional phrase, clearly outlining Luke's intent.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbἐπιγινώσκω
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 — Luke 1:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Purpose of Luke's Writinggenerated
Luke 1:4 reveals Luke's intention to provide Theophilus with certainty regarding the teachings he has received. This verse follows Luke's careful investigation of the events surrounding Jesus' life, as stated in the previous verse. By writing this account, Luke aims to solidify Theophilus' understanding and faith in the truth of these teachings, paralleling the purpose of other biblical authors, such as John in John 20:31.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 20:31 | But these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name. |
| 2 | 2 Peter 1:15–16 | And I will make every effort to ensure that after my departure, you will be able to recall these things at all times. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — ἐπιγνῷς, epiginōskōgenerated
The verb ἐπιγινώσκω is a second aorist active subjunctive form, meaning 'you may know' or 'come to know deeply.' It combines the prefix ἐπί (upon) with γινώσκω (to know), indicating a thorough understanding.
This word suggests more than just surface knowledge; it implies a recognition or deep understanding that comes from experience or observation. In the New Testament, it often relates to knowing God or recognizing His truths.
How Translations Differ — measured against the Berean Standard Biblegenerated
In comparing translations, the Berean Standard Bible uses you may know, while the American Standard Version and others opt for thou mightest know, emphasizing a more archaic form.
The translations also vary on the rendering of κατηχήθης. The ASV and KJV use instructed, while the Berean Bible opts for you were instructed, highlighting the passive nature of the teaching.
Sentence Structuregenerated
The main clause is governed by the verb ἐπιγνῷς, you may know, which is supported by a purpose clause introduced by ἵνα, so that. This structure shows the intent behind Luke's writing.
The noun phrase ἀσφάλειαν serves as the object of knowing, indicating the certainty that Luke aims to convey. The prepositional phrase περὶ τῶν λόγων specifies what this certainty pertains to.
Septuagint Backgroundgenerated
ἵνα is used in the Septuagint to express purpose, similar to its use in the New Testament. It translates the Hebrew word מַ֫עַן, which also conveys the idea of purpose or reason.
The word κατηχέω does not have a direct equivalent in the Septuagint but relates to the Hebrew יָדַע, meaning to know or to be instructed.
In plain words — the whole versegenerated
Luke 1:4 explains that Luke writes to Theophilus so that he can be certain about what he has been taught. This assurance is important for Theophilus's understanding of the teachings about Jesus.
Frequently Asked Questionsgenerated
Luke refers to the truth and reliability of the teachings about Jesus, ensuring that Theophilus can trust what he has learned.
Knowing these things with certainty strengthens Theophilus's faith and understanding of the Christian message.
Luke's orderly and investigative approach provides a solid foundation for understanding the teachings, making them more credible.
We can learn the importance of seeking certainty in our faith and understanding the teachings we receive.
Reflection Questionsgenerated
- What aspects of my faith do I feel certain about, and which do I still question?
- How can I deepen my understanding of the teachings I have received?
- In what ways can I help others achieve certainty in their understanding of Jesus?
- What steps can I take to investigate the truths of my faith more thoroughly?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 1:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat thou mightest know the certainty,.... The end the evangelist had in writing this Gospel, and sending it to Theophilus, was, that he might be more strongly assured of and more firmly established in the truths of the Gospel.
Read John Gill on Luke 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat thou mightest know the certainty of those things, wherein thou hast been instructed.
Read Robert Jamieson on Luke 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments4 That thou mightest know the certainty of those things, wherein thou hast been instructed. Ver. 4. Wherein thou hast been instructed] Which thou hast received by hearsay, or by word of mouth; and wherein thou hast been catechised, receiving the mysteries of the faith by the ministry of the voice, κατηχηθης. And surely when we see men caring and casting how to find out this certainty here spoken of, and not be led by conjectural, suppositions, but be fully persuaded as St Luke was, and would have his Theophilus to be, then there will be some hopes that the Lord’ s party will increase.
Read John Trapp on Luke 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Wherein thou hast been instructed.—The verb used is that from which are formed the words “catechise,” “catechumen.” &c., and implies oral teaching—in its later sense, teaching preparatory to baptism. The passage is important as showing that such instruction mainly turned on the facts of our Lord’s life, death, and resurrection, and on the records of His teaching.
Read Charles John Ellicott on Luke 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Wherein thou hast been instructed.] κατηχηθης - In which thou hast been catechized. It appears that Theophilus had already received the first elements of the Christian doctrine, but had not as yet been completely grounded in them. That he might know the certainty of the things in which he had been thus catechized, by having all the facts and their proofs brought before him in order, the evangelist sent him this faithful and Divinely inspired narrative. Those who content themselves with that knowledge of the doctrines of Christ which they receive from catechisms and schoolmasters, however important these elementary instructions may be, are never likely to arrive at such a knowledge…
Read AdamClarke on Luke 1 →CambridgeThe Cambridge Bible for Schools and Colleges4. mightest know] Rather, mayest fully know.of those things, wherein thou hast been instructed] Rather, of those accounts in which thou wast orally instructed. Galatians 6:6. From the word κατηχεῖν ‘to teach orally’ comes our ‘catechise,’ &c. Oral instruction (katechesis) flourished especially at Alexandria, which was famous for its catechetical school. This may possibly have favoured the notion that Theophilus was an Alexandrian.
Read Cambridge on Luke 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe certainty - Have full evidence or proof of. Been instructed - By the preachers of the gospel.
Read Albert Barnes on Luke 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Mightest know the certainty—This was the great ultimate object; that the Christian laity, of whom Theophilus was a representative, might be fully assured of the perfect confirmation of the Christian history.
Read Daniel Denison Whedon on Luke 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
so that you may know the certainty of the things you have been taught.
that you might know the certainty concerning the things in which you were instructed.
so that you may know the certainty of the things you have been taught.
so that you may know for certain the things you were taught.
Tyndale line
That thou mightest know the certainty of those things, wherein thou hast been instructed.
that thou mightest know the certainty concerning the things wherein thou wast instructed.
that thou mightest know the certainty concerning the things wherein thou wast instructed.
That thou mayest know the certainty of those things in which thou hast been instructed.
That thou mightest acknowledge the certaintie of those things, whereof thou hast bene instructed.
Strictly literal
that thou mightest know the certainty of those things in which thou hast been instructed.
that thou mayest know the certainty of the things wherein thou wast instructed.
that you may know the certainty of the things wherein you were instructed.
so that you might know the certainty of the things you have been taught.
From the Latin
That thou mayest know the verity of those words in which thou hast been instructed.
Simplified
I have done this Theophilus, Your Excellency, so you can be certain that what you were taught is completely reliable.
So that you might have certain knowledge of those things about which you were given teaching.
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.
ut cognoscas eorum verborum, de quibus eruditus es, veritatem.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܕܬܕܥ ܫܪܪܐ ܕܡܠܐ ܕܐܬܬܠܡܕܬ ܠܗܝܢ
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.
ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.¶
The standard critical text of the New Testament.
ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.¶
The previous edition, still widely cited.
ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.¶
The Society of Biblical Literature edition, freely licensed.
ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.¶
The edition that turned scholarship toward the earliest manuscripts.
ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.¶
An independent critical text built from the oldest witnesses then known.
ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.¶
A recent critical edition following documentary evidence closely.
ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.¶
The reading of the majority of surviving manuscripts.
ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.¶
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 Luke 1:4
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 ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 669 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 300 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
The Greek word ἐπιγινώσκω (epiginōskō) is formed from the prefix ἐπί (upon) and the root γινώσκω (to know). It encompasses meanings such as to recognize, discern, or come to know thoroughly. In the New Testament, it appears in contexts where knowledge is gained through observation or experience, often relating to recognizing people or understanding concepts.
ἐπι-γινώσκω
[in LXX chiefly for נָכַר: hi., also for יָדַע, etc. ;]
"directive" of γινώσκω (AR, Eph., 249), as in cl.;
to observe, perceive, discern, recognize;
absol.: Ac 25:10, I Co 13:12; seq. ὅτι, Lk 1:22; τ. πνεύματι, seq. ὅτι, Mk 2:8;
ἐπι-γινώσκω; [impf. ereyivwoxor]; fut. ἐπιγνώσομαι ; 2 1. to become or 2. to come to, aor. ἐπέγνων ; pf. ἐπέγνωκα; [Pass., pres. emuywookopar; 1 aor. ἐπεγνώσθην); (ἐπί denotes mental direction towards, application to, that which is known) ; in the Sept. chiefly for yt. and 933, 1373 1. to become thoroughly acquainted with, to know thoroughly; to know accurately, know well, [see reff. s. v. ἐπίγνωσις, init.]: 1 Co. xiii. 12 (where γινώσκω ἐκ μέρους and ἐπιγιν. i. e. to know thoroughly, know well, divine things, are contrasted [ W. § 39, 3 N.2]); with an ace. of the thing, Lk. i. 4; 2 Co.i. 13 ; τὴν χάριν τοῦ θεοῦ, Col. i. 6 ; τὴν ἀλήθειαν, 1 Tim. iv. 3; τὴν ὁδὸν τῆς δικαιοσύνης, 2 Pet. ii. 21 [ef. B. 805 (262)]; τὸ δικαίωμα τοῦ θεοῦ, Ro. i. 32; τὶ foll. by ὅτε (by the familiar attraction [W. 626 (581); B. 376 (322); some bring this ex. under 2 a. in the sense of acknowledge]), 1 Co. xiv.…
Read the full entry →ἐπιγινώσκω. Dean Robinson’s careful study of this verb in 227. Ῥ. 248 ff., in which he comes to the conclusion that the verb denotes not so much fuller or more perfect knowing, as knowing arrived at by the attention being directed to (ἐπί) a particular person or object, is on the whole borne out by the evidence of the papyri. Thus one of the letters in the Gemellus correspondence, P Fay 1121} (A.D. 99), has— ἐπίγνοθι εἰ ἐσκάφη ὦ τῆς Διονυσιάδος ἐλαιών, ‘‘ find out whether the olive-yard at Dionysias was dug,” while another letter in the same collection in a similar context has the simplex—ib. 11018 (A.D. 94) γνῶθι εἰ πεπότισται © [ἐϊλαιὼν δυσὶ ὕδασι : cf. Mt 1127 with Lk 10%. See also P Tebt Il. 297° (c. A.D. 123) where, in the account of legal proceedings concerning the purchase of a priestly office, the advocate, after recalling a report that the office ought to be sold…
Read the full entry →ἐπιγινώσκω (epiginōskō) — to come to know.
ἐπιγιγνώσκω,
Ionic dialect and laterἐπιγενν-γῑνώσκω, look upon, witness, observe, [Refs 8th c.BC+]
II. recognize, [Refs 8th c.BC+]; ὅπως μήτηρ σε μὴ 'πιγνώσεται φαιδρῷ προσώπῳ by thy glad face, [Refs 5th c.BC+]
II.2. of things, find out, discover, [Refs 5th c.BC+]; ἐπιγνοίης ἂν αὐτὴν [τὴν σοφίαν].. οἰκείαν γενομένη; would you recognize when it became your own?, [LXX+5th c.BC+]passive, [Refs 3rd c.BC+]
II.2. b. find out too late, [Refs 2nd c.AD+]
II.3. learn to know, [Refs 5th c.BC+] (Lyric poetry).
II.4. take notice of, [LXX]
II.4. b. show favour to, πρόσωπον [LXX]
III. come to a judgement, decide, [Refs 5th c.BC+]; τὰ πρόσφορα τοῖς [Refs]; ἐπιγνῶναι μηδέν come to no new resolve, [Refs] adjudicate it as his…
ἐπιγινώσκω
epiginosko
from 1909 and 1097; to know upon some mark, i.e. recognize; by
implication, to become fully acquainted with, to acknowledge:--(ac-,
have, take)know(-ledge, well), perceive.
see GREEK for 1909
see GREEK for 1097
ἐπιγινώσκω
v.
I come to know, discern, recognize
ἐπιγινώσκω epiginōskō 44x
pr. to make a thing a subject of observation; hence, to arrive at knowledge from preliminaries; to attain to a knowledge of, Mt. 11:27; to ascertain, Lk. 7:37; 23:7; to perceive, Mk. 2:8; 5:30; to discern, detect, Mt. 7:16, 20; to recognize, Mk. 6:33; Lk. 24:16, 31; Acts 3:10; to acknowledge, admit, 1 Cor. 14:37; 1 Tim. 4:3; pass. to have one’s character discerned and…
Read the full entry →Verb-2AAS-2S — Verb · second aorist · active · subjunctive · second person · singularsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-2S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: second Number: Singular
44 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 44 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 79 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.
φασὶ γοῦν ἤδη τινὰς τῶν σοφῶν τροχιζομένους ὑπὲρ τοῦ τὰ ἄρρητα μηνῦσαι γλῶτταν ἀποτραγόντας τὴν ἑαυτῶν ἀργαλεωτέραν κατὰ τῶν βασανιστῶν ἀντιτεχνήσασθαι βάσανον οὐ δυνηθέντων ἃ ἐπόθουν ἐπιγνῶναι.
τὴν δʼ ἀρετὴν αὐτῶν κατανοήσαντες ἐπιγνώσεσθε καὶ τὸ μέγεθος τοῦ νενοηκότος καὶ ἐπὶ συμφέροντι τῷ ὑμετέρῳ πρὸς ἐμὲ μὴ φθονήσαντος εἰπεῖν·
σὺ οὖν ἐπιγνοὺς τὰ ἔργα αὐτοῦ ἀπόστα ἀπ̓ αὐτοῦ, μηδὲν αὐτῷ πίστευε, ὅτι τὰ ἔργα αὐτοῦ πονηρά εἰσι καὶ ἀσύμποφα τοῖς δούλοις τοῦ θεοῦ.
ψιλοὺς τόπους, ἂν ὦσιν ἀδέσποτοι καὶ ὀφείλοντες εἰς ἴδιον λόγον ἀναληφθῆναι κατὰ τὸν γνώμονα, ἐπιγνοὺς τὴν διάθεσιν καὶ ἐπιθεὶς μέτρα καὶ γιτνίας καὶ τὴν ἐπʼ ἀληθείας ἀξίαν προσφώνησον, στοχασάμενος
r Σαραπίων Σελήνηι τῆι ἀδελφῆι χαίρειν. ἕως ἂν ἐπιγνῶ τὸ ἀσφαλὲς τοῦ πράγματος περὶ οὗ κατέπλευσα ἐπιμενῶ· ἐλπίζω δὲ θεῶν θελόντων ἐκ τῶν
τῶν διὰ τῆς πύλης εἰσαχθέντων καὶ ἐξαχθέντων, ἀξιῶν τὴν ἐξέτασιν αὐτῶν γενέσθαι εἰς τὸ ἐπιγνῶναι εἰ προσετέθη αὐτῶν τὰ τέλη τῷ κυριακῶι λόγωι. καὶ ἐπιγνοὺς ὁ Πολυδεύκης ἐπελθών μοι
One of the workhorse prepositions, standing 333 times. With the genitive it means about, concerning, with reference to. There is no hidden depth here, and it would be a mistake to look for one: its usefulness is that it marks the subject a sentence is circling. In this verse it points at what the earlier accounts were about.
περί, prep. c. gen., acc. (in cl. also c. dat.; cf. M, Pr., 105f.),
with radical sense round about (as distinct from ἀμφί, on both sides).
C. gen.,
of place, about (poët.).
περί, (akin to πέρα. πέραν ; [Curtius § 359]), prep., joined in the N. T. with the gen. and the ace. (in class. Grk. also with the dat.), and indicating that the person or thing relative to which an act or state is predicated is as it were encompassed by this act or state ; Lat. circum, circa; around, about. I. with the GeniTIve it denotes that around which an act or state revolves ; about, concerning, as touching, ete., (Lat. de, quod attinet ad, causa w. a gen., propter) [ef. W. 372 sq. (349)]. a. about, concerning, (Lat. de; in later Lat. also circa): after verbs of speaking, teaching, writing, ete., see under ἀναγγέλλω, ἀπαγγέλλω, ἀπολογοῦμαι, γογγύζω, γράφω, Sydow, διαβεβαιοῦμαι, διαγνωρίζω, διαλέγομαι, διδάσκω. διηγοῦμαι (Heb. xi. 32), διήγησις, εἶπον and προεῖπον, ἐπερωτάω and ἐρωτάω, κατηχέω, λαλέω, λέγω, λόγον αἰτέω. λόγον ἀποδίδωμι, λόγον δίδωμι, μαρτυρέω, μνεία, μνημονεύω…
Read the full entry →περί τροπὴν δέδωκα, “1 have entrusted to him the care of the whole matter” (Edd.), 7. XII. 15831! (ii/A.D.) γράψον μοι περὶ τῶν ὄντων, ‘ write me revarding the present state of affairs,” and ΒΟῸΣ II. 63218 (ii/a.p.) (= ZAZ, p. 173) ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ THs] σωτηρίας pov καὶ τῶν ἐμῶν, “T am not delaying to write you regarding the health of me and mine.” In P Par 488 (B.c. 153) (= Witkowski Zp.” p- 91) ἀκούσαντες... τὰ περὶ σου συνβεβηκότα, we have a mixture of ἀκούσαντες περὶ σοῦ and ἀκούσαντες τά (σοι) συνβεβηκότα ΠΕερί, ‘‘ with regard to,” at the beginning of a new clause (as in 1 Cor 71) may be illustrated from the headings in the Mysteries inscr, from Andania Sy// 653 (=*736)} (B.c. 91) περὶ ἱε]ρῶν Kal ἱερᾶν, α΄. See also P Eleph 134! (B.c, 223-2) περὶ δὲ τῶν εἴκοσι δραχμῶν οὔπω ἐκεκόμιστο Φίλων . περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, BGU IV. 1097° (time of…
Read the full entry →περί (peri) — about.
περί,
Thess., Delph. περ [Refs 5th c.BC+], also Aeolic dialect, see below [Refs 4th c.BC+] V; Elean παρ [Refs]: preposition with genitive, dative, and accusative:—round about, all round (properly different from ἀμφί, on both sides). (Cogn. with Sanskrit pári 'round about'.)
__A WITH GENITIVE,
__A.I of Place, sometimes in Poets, round about, around, τετάνυστο π. σπείους ἡμερίς [Refs 8th c.BC+], on both sides, see at {περιβαίνω} [Refs]
__A.I.2 about near, π. σοῦ πάντα γένοιτο ῥόδα [Refs]
__A.II to denote the object about or for which one does something:
__A.II.1 with Verbs of fighting or contending, π. τινός for an object—from the notion of the thing's lying in the middle to be fought about, π. τῶνδε for these prizes, [Refs 8th c.BC+]; δόλους καὶ μῆτιν ὕφαινον, ὥς τε π. ψυχῆς since it…
περί
peri
from the base of 4008; properly, through (all over), i.e. around;
figuratively with respect to; used in various applications, of place,
cause or time (with the genitive case denoting the subject or occasion
or superlative point; with the accusative case the locality, circuit,
matter, circumstance or general period):--(there-)about, above,
against, at, on behalf of, X and his company, which concern, (as)
concerning, for, X how it will go with, ((there-, where-)) of, on,
over, pertaining (to), for sake, X (e-)state, (as) touching,
(where-)by (in), with. In comparative, it retains substantially the
same meaning of circuit (around), excess (beyond), or completeness
(through).
see GREEK for 4008
περί
Prep.
about, concerning, around
περί peri 333x
pr. of place, (1) gen., about, around; about, concerning, respecting, Mt. 2:8; 11:10; 22:31; Jn. 8:18; Rom. 8:3, et al. freq.; (2) acc., of place, about, around, round about, Mt. 3:4; Mk. 3:34; Lk. 13:8; οἱ περί τινα, the companions of a person, Lk. 22:49; a person and his companions, Acts 13:13; simply a person, Jn. 11:19; τὰ περί τινα, the condition, circumstances of any one,
περί around, round about with gen., dat., and acc.
prep. with gen., dat., and acc.: Radical sense, round about, all round, whereas ἀμφί properly means on both sides.
WITH GENITIVE:
of Place, round about, around, Lat. circum, Od.
about, near, ἑσδόμεναι περὶ σεῖο Mosch.
Causal, to denote the object about or for which one does something:
with Verbs of fighting or contending, μάχεσθαι περὶ πτόλιος Il.; περὶ Πατρόκλοιο θανόντος id. Il.; so, τρέχειν περὶ ἑωυτοῦ, περὶ τῆς ψυχῆς Hdt.
about, for, on account of, μερμηρίζειν περί τινος Il.; φροντίζειν περί τινος Hdt.
with Verbs of hearing, knowing, speaking, about, concerning, Lat. circa, de, περὶ νόστου ἄκουσα Od., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
336 occurrences in the New Testament, rendered 12 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 333 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 297 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.
περιέχει γὰρ τὸν νοητὸν κόσμον ἐξαίρετον, ὡς ὁ περὶ αὐτῆς λόγος μηνύει.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ
ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν
νδ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-GPM — Relative pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
R-GPM Part of Speech: Relative pronoun Case: Genitive Number: Plural Gender: Masculine
1,430 occurrences in the New Testament, rendered 60 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
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·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
The Greek word κατηχέω (katecheo) is built from the components meaning 'down' and 'to sound.' It generally covers the idea of teaching or instructing orally, particularly in religious contexts. In the New Testament, it appears in verses such as Galatians 6:6 and 1 Corinthians 14:19. Some sources note its use in legal instruction, while others emphasize its religious implications.
κατ-ηχέω, -@: 1 aor. κατήχησα; Pass., pres. κατηχοῦμαι; ΡΥ. κατήχημαι ; 1 aor. κατηχήθην ; nowhere met with in the O. T.; very rare in prof. auth. ; 1. prop. to sound towards, sound down upon, resound: ἁρμονία κατηχεῖ τῆς θαλάττης, Philostr. p. 791 [icon. 1,19]; to charm with resounding sound, to fascinate, τινὰ μύθοις, Leian. Jup. trag. 39. 2. to teach orally, to instruct: Leian. asin. δ 48; Philopatr.17. In the N. T. only used by Luke and Paul: τινά, 1 Co. xiv. 19; pass. ἐκ τοῦ νόμου, by hearing the law, wont to be publicly read in the synagogues, Ro. ii. 18; w. acc. of the thing, αὐτός σε πολλὰ Kaτηχήσω τῶν ἀγνοουμένων, Joseph. de vita sua § 65 fin.; w.ace. of a thing and of a pers., rod ἀληθοῦς λόγου βραχέα κατηχήσας με, Clem. hom. 1, 13; pass. w. ace. of the thing: τὴν ὁδὸν τοῦ κυρίου, Acts xviii. 25; τὸν λόγον, Gal. vi. 6; hence some [(see Meyer in loc.)] resolve Lk. i. 4 thus…
Read the full entry →κατηχέω is used of legal ‘‘instruction” in P Strass I. 4137 (a.p. 250) ἐμὲ οὐδέποτε κατήχησεν (“‘mich hat sie in keiner Weise iiberzeugt * Ed.)—an advocate speaks. Cf. the use of περιηχέω in P Oxy VIII. 11197 (A.D. 254) αὐτοί τε εὐθέως περιηχηθέντες, “Sand we immediately on receiving information of it” (Ed.). With reference to the application of κατηχημένος to Apollos in Ac 18%, Blass (Philology of the Gospels, p. 31) argues that this does not necessarily imply that Apollos was wholly dependent upon oral instruction. Even as early as A.D. 50 he may have been in possession in Egypt of a written Gospel, not improbably that of Mark— “let κατηχεῖσθαι be employed of hearing even in the passage of the Acts: the book will still be there.” >
κατηχέω (katēcheō) — to instruct.
κατηχ-έω,
sound over or through, ἁρμονία κ. τῆς θαλάττης [Refs 2nd c.AD+]
2. sound amiss, opposed to συνηχέω, [Refs 1st c.BC+]
II. teach by word of mouth: hence generally, instruct, κ. τινὰ πολλὰ τῶν ἀγνοουμένων Agrippa 11 cited in [Refs 1st c.AD+]:—passive, to be informed or instructed, περί τινος [NT]; κ. ὅτι.. [Refs 1st c.AD+]
II.2. in NT, instruct in the elements of religion, [NT]:—passive, περὶ ὧν κατηχήθης λόγων [NT+3rd c.AD+]
κατηχέω
katecheo
from 2596 and 2279; to sound down into the ears, i.e. (by implication)
to indoctrinate ("catechize") or (genitive case) to apprise
of:--inform, instruct, teach.
see GREEK for 2596
see GREEK for 2279
κατηχέω
v.
I instruct orally
κατηχέω katēcheō 8x
pr. to sound in the ears, make the ears ring; to instruct orally, to instruct, inform, 1 Cor. 14:19; pass. to be taught, be instructed, Lk. 1:4; Rom. 2:18; Gal. 6:6; to be made acquainted, Acts 18:25; to receive information, hear report, Acts 21:21, 24*
κατηχέω fut. ήσω to sound a thing in one's ears, to teach by word of mouth, to instruct, Luc.:—Pass. to be informed, NTest.
in Christian writers, to instruct in the elements of religion, id. NTest.
Verb-API-2S — Verb · aorist · passive · indicative · second person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-2S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: second Number: Singular
8 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὅταν μέντοι συντύχῃς μοι, καὶ αὐτός σε πολλὰ κατηχήσω τῶν ἀγνοουμένων.
λόγος (logos) is a Greek word meaning 'word' or 'speech,' derived from the verb λέγω (lego). It encompasses a range of meanings including a saying, statement, discourse, or even the inward thought itself. In the New Testament, it often refers to the word of God or teachings, appearing in verses like Matthew 8:8 and John 1:1. The lexicons do not show significant disagreement regarding its meanings.
On these words, and on their relation to one another, very much has been written by the Greek grammarians and natural philosophers (see Lersch, Sprachphilosophie der Alten, vol. iii. pp. 85, 45, and passim). Φωνή, from φάω, ds φωτίζουσα τὸ νοούμενον (Plutarch, De Plac. Phil. 19), rendered in our Version ‘ voice’ (Matt. ii. 18), ‘sound’ (John iii. 8), ‘noise’ (Rev. vi. 1), is distinguished from ψόφος, in that it is the cry of a living creature (ἡ δὲ φωνὴ ψόφος τίς ἐστιν ἐμψύχου, Aristotle, De Anima, 2. 8. 14), being sometimes ascribed to God (Matt. ui. 17), to men (Matt. iii. 3), to animals (Rev. ix. 9), and, though improperly, to inanimate objects as well (1 Cor. xiv. 7), as to the trumpet (Matt. xxiv. 31), to the wind (John iii. 8), to the thunder (Rev. vi. 1; οἵ. Ps. lxxvi. 19). But λόγος, a word, saying, or rational utterance of the νοῦς, whether spoken (προφορικός, and thus φωνὴ τῶν…
Read the full entry →λόγος, -ου, ὁ (< λέγω),
[in LXX chiefly for
דָּבָר, also for אֵמֶר, מִלָּה, etc.;]
Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum.
a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mt 8:8, Lk 7:7, I Co 14:9, 19, He 12:19, al.
λόγος, -ov, 6, (λέγω), [fr. Hom. down], Sept. esp. for 425, also for 798 and 799; prop. ὦ collecting, collection, (see Aéyw), —and that, as well of those things which are put together in thought, as of those which, having been thought i. e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one which relates to speaking, and one which relates to thinking. I. As respects SPEECH: 1. a word, yet not in the grammatical sense (i. q. vocabulum, the mere name of an object), but language, voz, i. e. a word which, uttered by the living voice, embodies a conception or idea; (hence it differs from ῥῆμα and ἔπος [q. v.; cf. also λαλέω, ad init.]): Heb. xii. 19; ἀποκριθῆναι λόγον, Mt. xxii. 46; εἰπεῖν λόγῳ, Mt. viii. 8 [Rec. λόγον (cf. εἶπον, 3 a. fin.)]; Lk. vii. 7; λαλῆσαι πέντε, μυρίους, λόyous, 1 Co. xiv. 19; διδόναι λόγον…
Read the full entry →λόγος “Λόγον διδόναι with reference to judgment, as in Rom 14!2, occurs in such a passage as BGU I. 164?! (ii/iii A.D.) ὡς σοῦ μέλλοντος λόγον διδόναι τῷ λαμπροτάτῳ ἡγεμόνι, and λόγον ἀποδιδόναι (cf. Mt 1255, Lk 162, Heb 1.317} in 20. 98% (a.p. 211) κελεῦσαι αὐτὸν ἀχθῆναι ἐπὶ σὲ λόγον ἀποδώσοντα περὶ See also the Christianized imprecations against violators of tombs cited by Ramsay (Zzke, p- 396), one probably from Lycaonia and belonging to iv/a.p., /HS xxii. (1902), p. 354 ὃς δ᾽ ἐὰν ἐπισβιάσητε, δώσει θεῷ λόγον, “‘whosoever shall force an entrance, shall give account to God,”” and another from Laodicea, Athen. Mitthetl. xiii. Pp. 249 (¢. A.D. 400) ἤ τις δ᾽ ἕτερον ἐπενβάλῃ τῷ τάφῳ κριτῇ τῷ ζῶντι λόγον ἔνδικον πο[ι]ή[σει, ‘and if any one shall lay another in the tomb, he shall render judicial account to the | living Judge.”’ tions, p. 56), where so much is paid εἰς λόγον διατροφῆς, | “το…
Read the full entry →λόγος (logos) — word.
λόγος, ὁ,
verbal noun of λέγω (B), with senses corresponding to λέγω (B) II and III (on the various senses of the word see [Refs 2nd c.AD+] 111, compareinfr. VI. 1 a:
I. computation, reckoning (compare λέγω (B) II).
I.1. account of money handled, σανίδες εἰς ἃς τὸν λ. ἀναγράφομεν [Refs 5th c.BC+]; συνᾶραι λόγον μετά τινος settle accounts with, [NT]; δεύτεροι λ. a second audit, [Refs 4th c.AD+]; ὁ τραπεζιτικὸς λ. banking account, Theo Sm.p.73 H.: metaphorically, οὐκ ἂν πριαίμην οὐδενὸς λ. βροτόν [Refs 5th c.BC+]
I.1. b public accounts, i. e. branch of treasury, ἴδιος λ., in Egypt, [Refs]; also as title of treasurer, [Refs 1st c.BC+]; δημόσιος λ., = Latin fiscus, [Refs 1st c.AD+], etc. (but later, = aerarium, [Refs 4th…
λόγος
logos
from 3004; something said (including the thought); by implication, a
topic (subject of discourse), also reasoning (the mental faculty) or
motive; by extension, a computation; specially, (with the article in
John) the Divine Expression (i.e. Christ):--account, cause,
communication, X concerning, doctrine, fame, X have to do, intent,
matter, mouth, preaching, question, reason, + reckon, remove,
say(-ing), shew, X speaker, speech, talk, thing, + none of these
things move me, tidings, treatise, utterance, word, work.
see GREEK for 3004
λόγος, ου, ὁ
n.m.
a word, speech, divine utterance, analogy
λόγος logos 330x
a word, a thing uttered, Mt. 12:32, 37; 1 Cor. 14:19; speech, language, talk, Mt. 22:15; Lk. 20:20; 2 Cor. 10:10; Jas. 3:2; converse, Lk. 24:17; mere talk, wordy show, 1 Cor. 4:19, 20; Col. 2:23; 1 Jn. 3:18; language, mode of discourse, style of speaking, Mt. 5:37;
λόγος λόγος, ὁ, λέγω3 (A) the word or that by which the inward thought is expressed, Lat. oratio; and, (B) the inward thought itself, Lat. ratio.
Lat. vox, oratio, that which is said or spoken:
a word, pl. words, i. e. language, talk, Hom., etc.; λόγου ἕνεκα, Lat. dicis causa, merely for talking's sake, Plat.; λόγῳ in word, in pretence, opp. to ἔργῳ (in deed, in reality), Hdt., attic
a word, saying, statement, Thuc.: an oracle, Pind., Plat.:— a saying, maxim, proverb, Pind., Aesch.
an assertion, promise, Soph.
a resolution, κοινῷ λ. by common consent, Hdt.
a condition, ἐπὶ λόγῳ τοιῷδε id. Hdt.
a command, Aesch.
speech, discourse, conversation, εἰς λόγους ἐλθεῖν, συνελθεῖν, ἀφικέσθαι τινί Hdt., attic; λόγου μεῖζον, κρεῖσσον beyond expression, Hdt., Thuc.; λόγου ἄξιον worth mention…
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
332 occurrences in the New Testament, rendered 29 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 331 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 536 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
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·
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ἔτους λε Μεσορὴ ἰδίου λόγου Δρύτωνος. ἐκ τῆς νήσου πρὸς Λαμένθιν δέδωκα πυροῦ ιδ κριθῆς β ἐμβαδικὸν δραχμὰς λ
Μοσχίων Πετεαρσένθει χαίρειν. ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ
Ἑλληνικῶν ἃ ἐξέτεισε Παοῦς ὁ Ὥρου πατὴρ καὶ ὁ αὐτὸς Ὧρος εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀσφάλεια (*asphaleia*) is built from the root meaning 'secure' and encompasses concepts of safety, security, and certainty. It appears in the New Testament in contexts related to personal safety (Acts 5:23) and the certainty of truth (Luke 1:4). The entries suggest a range of uses from legal security to general assurance against danger.
ἀσφάλεια, -ας, ἡ
(< ἀσφαλής),
[in LXX for בֶּטַח, etc.;]
firmness.
certainty: Lk 1:4.
security: Ac 5:23, I Th 5:3. (In π. it is used as a law-term, proof, security; v. MM, s.v.; M, I Th 5:3.)†
ἀσφάλεια, -as, ἡ, (ἀσφαλής), [fr. Aeschyl. down]; a. Jirmness, stability: ἐν πάσῃ dog. most securely, Acts v. 23. trop. certainty, undoubled truth: λόγων (see λόγος, I. 7), Lk. i. 4, (τοῦ λόγου, the certainty of a proof, Xen. mem. 4, 6,15). b. security from enemies and dangers, safety: 1 Th. v. 3 (opp. to κίνδυνος, Xen. mem. 3, 12, 7).
ἀσφάλεια. P Amb II. γ8:5 (a.p. 184) ἀσφάλιαν γ[ρ)]απτήν, ‘written security,’’ P Tebt II. 2931" (c. Α.Ὁ. 187) τὰς παρατεθείσας ὑπὸ αὐτο(ῦ) [ἀσ]φα[λ]είας, “the proofs submitted by him’ (Edd.), P Flor I. 2525 (ii/a.p.), κατ᾽ ἐϊνγράπτους ἀσφαλίας. In the inscriptions the word is very common united with ἀσυλία, ἀτέλεια, etc., e.g. OG/S 8118 (iii/B.c.) ἀσφάλε[ζιαν καὶ ἀ)]συλίαν : cf. 270! (111,8.6.), 352 (ii/B.c.). In 7. 66919 (i/a.D.) we find τῶν θεῶν ταμιευσαμένων els τοῦτον τὸν ἱερώτατον καιρὸν τὴν τῆς οἰκουμένης ἀσφάλειαν. As this illustrates the use of ἀ. found in 1 Th 5%, so is that of Lk 1* paralleled by the papyrus instances cited above. The noun occurs innumerable times in the commercial sense, ‘‘a security.”’ In P Tebt II. 4019 (A.D. 199?) at dval καὶ ἀσφάλειαι is rendered ‘the contracts and title-deeds.”” For the phrase of Ac 553 cf. Syll 246%, ὅπως μετὰ πάσης aodade[ias]…
Read the full entry →ἀσφάλεια (asphaleia) — security.
ἀσφάλ-εια [φᾰ],
genitive ας, Ionic dialect ης, ἡ, (ἀσφᾰλής) security against stumbling or falling, ἀ. πρὸς τὸν πηλόν[Refs 5th c.BC+]; steadfastness, stability, ἀσφαλείᾳ.. ἀνόρθωσον πόλιν raise up the city so that it stand fast, [Refs 5th c.BC+]
2. assurance from danger, personal safety, [Refs 5th c.BC+]; ἀ. τῆς ἐπαναφορᾶς precaution regarding it, [Refs 5th c.BC+]; ἡ ἰδία ἀ., opposed to ὁ τῆς πόλεως κίνδυνος, [Refs 5th c.BC+]safe-conduct, [Refs 5th c.BC+]; ἀ. διδόναι, παρέχειν, [Refs 5th c.BC+]; τὸ σῶμ᾽ ἐν ἀσφαλείᾳ καθιστάναι, καθεστάναι, [Refs 5th c.BC+]; κατ᾽ ἀσφάλειαν in safety, [Refs 5th c.BC+]seasons of safety, [Refs 5th c.BC+]
ἀσφάλεια
asphaleia
from 804; security (literally or figuratively):--certainty, safety.
see GREEK for 804
ἀσφάλεια, ας, ἡ
n.f.
safety, security, reliability
ἀσφάλεια asphaleia 3x
pr. state of security from falling, firmness; safety, security, 1 Thess. 5:3; certainty, truth, Lk. 1:4; means of security, Acts 5:23*
ἀσφάλεια ἀσφαλής security against stumbling or falling, ἀσφ. πρὸς τὸν πηλόν Thuc.: stability, Soph.
assurance from danger, personal safety, security, Hdt., Thuc., etc.; ἀσφ. διδόναι, παρέχειν Xen.
assurance, certainty, ἀσφ. μὴ ἂν ἐλθεῖν αὐτούς certainty that they would not come, Thuc.; ἀσφάλεια λόγου the certainty of an argument, Xen., NTest.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
3 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 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
μικρὰ γὰρ ῥοπὴ τὸν ἀσφάλειαν καὶ βεβαιότητα περιάπτοντα νοῦν ὑπὸ μεγαλαυχίας ἑαυτῷ ἄκυρον καὶ ἀβέβαιον ὧν ἐδόκει φύλαξ εἶναι πάντων ἐποίησε.
Ἰωσήπου δὲ τοὺς μὲν ἀπολύοντος, οὐδὲν γὰρ αὐτὸν ἀδικεῖν, ἀρκεῖσθαι δὲ μόνῃ τῇ τοῦ παιδὸς τιμωρίᾳ λέγοντος, οὔτε γὰρ τοῦτον ἀπολύειν διὰ τοὺς οὐδὲν ἐξαμαρτόντας σῶφρον ἔλεγεν οὔτε συγκολάζειν ἐκείνους τῷ τὴν κλοπὴν εἰργασμένῳ, βαδιοῦσι δὲ παρέξειν…
ἀλλὰ μηδὲ ἐγκαλεῖν μηδὲ ἐγκαλέσειν τρόπωι μηδενὶ καὶ ἀναδεδωκέναι τῶι Ἡρακλείδῃ τὴν τοῦ δανείου ἀσφάλειαν εἰς ἀκύρωσιν καὶ ἀθέτησιν. ὅ τι δʼ ἂν τούτων παραβῇ ὁ ὁμολογῶν ἀποτεισάτω παραχρῆμα
Σοκνοπαίου Νήσου τοῦ ἐνεστῶτος ἔτους, ἀπέχειν παρʼ αὐτῶν τοὺς ὁμολογοῦντας ἃς ὤφειλαν αὐτοῖς κατὰ ἀσφάλειαν ὁμολογίας πυροῦ ἀρτάβας τρίακοντα πέντε τὴν τελειωθεῖσαν τῶι ἐνεστῶτι ἔτει μηνὶ Τῦβι ἐννεακαιδεκάτῃ διὰ
ὤφειλεν ἡ Θαῆσις τῇ τῶν δύο Ἡρακλείδου καὶ Ἀπίας ἀδελφῆι Ἡρωδιαίνῃ ἥτις ἀπῄτησεν κατὰ ἀσφάλειαν τετελειωμένην διὰ τοῦ ἐν Θεογονίδι γραφείου τῶι ὀγδόωι ἔτει Τραιανοῦ Καίσαρος τοῦ κυρίου μηνὶ