Luke 1:53 — Word Study
N1904πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς·
BSA[Those] hungeringpeinaō▸ [those who crave] He has filledempimplēmi▸ [satisfied, to take one's fill] with good thingsagathos [beneficial] andkai [those] being richplouteō▸ [wealthy] He has sent awayexapostellō▸ [to send out/away] empty;kenos [without anything]
| Greek | English | Parsing |
|---|---|---|
| πεινῶντας | [Those] hungering | Verb, present, active |
| ἐνέπλησεν | He has filled | Verb, aorist, active |
| ἀγαθῶν | with good things | Adjective, genitive, plural |
| καὶ | and | Conjunction |
| πλουτοῦντας | [those] being rich | Verb, present, active |
| ἐξαπέστειλεν | He has sent away | Verb, aorist, active |
| κενούς· | empty; | Adjective, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He has filled the hungry with good things, but has sent the rich away empty. |
| KJV | He hath filled the hungry with good things; and the rich he hath sent empty away. |
| ASV | The hungry he hath filled with good things; And the rich he hath sent empty away. |
| YLT | The hungry He did fill with good, And the rich He sent away empty, |
| WEB | He has filled the hungry with good things. He has sent the rich away empty. |
| BBE | Those who had no food he made full of good things; the men of wealth he sent away with nothing in their hands; |
Where they part company is ἐνέπλησεν — see How Translations Differ.
The verse consists of two main clauses that contrast God's actions toward the hungry and the rich.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbπεινάω
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 1:53
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 — Mary's Song of Praisegenerated
Luke 1:53 is part of Mary's song, where she praises God for His mercy and justice. This song reflects the reversal of fortunes that God brings, highlighting His care for the poor and humble while addressing the pride of the wealthy. Mary's words echo themes found throughout the Scriptures, emphasizing God's faithfulness to His promises and the fulfillment of His mercy, as seen in the context of Luke 1:46-55.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 6:21 | Blessed are you who hunger now, for you will be filled. Blessed are you who weep now, for you will laugh. |
| 2 | 1 Samuel 2:5 | The well-fed hire themselves out for food, but the starving hunger no more. The barren woman gives birth to seven, but she who has many sons pines away. |
| 3 | Psalm 34:10 | Young lions go lacking and hungry, but those who seek the LORD lack no good thing. |
| 4 | Psalm 107:8–9 | Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men. |
| 5 | Psalm 146:7 | He executes justice for the oppressed and gives food to the hungry. The LORD sets the prisoners free, |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — ἐνέπλησεν, empimplēmigenerated
The verb ἐμπίπλημι means 'to fill up' or 'satisfy.' It indicates a complete filling, often in a context that suggests abundance, such as being filled with good things.
In this verse, it describes how God fills the hungry, showing His provision and generosity. The aorist tense indicates a completed action, emphasizing that this filling is a definitive act of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'He has filled the hungry with good things, but has sent the rich away empty.' This is consistent across several translations, including the KJV and ASV.
However, the wording varies slightly in some versions. For instance, the BBE uses 'Those who had no food he made full of good things,' while the YLT states, 'The hungry He did fill with good.' These differences highlight the translators' choices in conveying the meaning of the original text.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction καὶ, with the first clause stating the action of filling the hungry and the second clause describing the sending away of the rich. The structure emphasizes the contrast between the two groups.
The finite verbs are ἐνέπλησεν and ἐξαπέστειλεν, with the subjects being implied in the context. The first clause focuses on God's action toward the hungry, while the second highlights the action taken against the rich.
Septuagint Backgroundgenerated
ἐμπίπλημι corresponds to the Hebrew word מָלֵא (H4390), meaning 'to fill' or 'to be full.' This connection indicates continuity in the theme of God's provision found in the Old Testament.
The term κενός relates to the Hebrew רֵיקָם (H7387), which also conveys the idea of emptiness or lacking. This reinforces the biblical theme of God filling the needy while leaving the proud or wealthy empty.
In plain words — the whole versegenerated
Luke 1:53 shows that God provides for those who are hungry and in need, filling them with good things, while the rich are sent away empty, emphasizing God's care for the humble and His judgment on the proud.
Frequently Asked Questionsgenerated
It means that God provides for those who are in need, satisfying their cravings and desires, as seen in His blessings throughout Scripture.
The rich, who often rely on their wealth and status, are sent away empty as a sign of God's judgment on pride and self-sufficiency.
This verse highlights God's mercy and justice, showing that He cares for the marginalized and opposes the proud.
Mary's song teaches us about the importance of humility, reliance on God, and the reversal of worldly values in God's kingdom.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life?
- How can I cultivate a heart that is humble and receptive to God's blessings?
- What does it mean for me to be 'hungry' in a spiritual sense?
- How can I help those who are in need, reflecting God's care for the hungry?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to highlight the contrasts between the humble and the proud, illustrating God's justice and mercy.
Because human prosperity seems to consist chiefly in the honours of the mighty and the abundance of their riches, after speaking of the casting down of the mighty, and the exalting of the humble,Early Church Fathers on Luke 1 →
These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as shortlived as the wave which is dashed about to and fro by the violence of the wind.Early Church Fathers on Luke 1 →
Who are the hungry? The humble, the needy. Who are the rich? Proud and self-important people. I will not send you far to find them.Early Church Fathers on Luke 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 1:53 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe hath filled the hungry with good things,.... Such as earnestly desired and longed after the coming of the Messiah, as good old Simeon, and Anna the prophetess; and those that looked for redemption
Read John Gill on Luke 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he that is mighty hath done to me great things; and holy is his name. For he that is mighty hath done to me great things ... Verse 50. And his mercy is on them that fear him from generation to generation. Verse 51.
Read Robert Jamieson on Luke 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn this sentence the holy virgin celebrates the equity of God in the government of the world, proportioning men in some degrees one to another, that the rapacious qualities of some might not gain all to them, while, others have nothing. The notion of hungry, speaketh persons in want, and craving a supply. The notion of rich, signifieth persons that are full. God blesseth the poor, pitieth the needy, while he neglects greater persons. Some apply it to those whom Christ blesseth, , who hunger and thirst after righteousness, and expound the rich of those who think they have no need of the righteousness of Christ. In this sense it is also true, but whether the virgin intended it here or not I…
Read Matthew Poole on Luke 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments53 He hath filled the hungry with good things; and the rich he hath sent empty away. Ver. 53. He hath filled the hungry]
Read John Trapp on Luke 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(53) He hath filled the hungry.—It is interesting to note the manner in which the song of the Virgin anticipates the beatitudes of the Sermon on the Plain as reported by St. Luke (Luke 6:21). The words, like those of the beatitudes, have both their literal and their spiritual fulfilments. Both those who trusted in their earthly riches, and those who gloried in their fancied spiritual wealth, were sent empty away, while the “hungry,” those who craved for a higher blessedness, were filled with the peace and righteousness which they sought.
Read Charles John Ellicott on Luke 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 53. Filled the hungry - the rich he hath sent empty away.] God is here represented under the notion of a person of unbounded benevolence, who is daily feeding multitudes at his gates. The poor and the rich are equally dependent upon him; to the one he gives his affluence for a season, and to the other his daily bread. The poor man comes through a sense of his want to get his daily support, and God feeds him; the rich man comes through the lust of gain, to get more added to his abundance, and, God sends him empty away - not only gives him nothing more, but often deprives him of that which he has, because he has not improved it to the honour of the giver. There is an allusion here, as…
Read AdamClarke on Luke 1 →CambridgeThe Cambridge Bible for Schools and Colleges53. filled the hungry with good things] “My servants shall eat but ye shall be hungry, &c.,” Isaiah 65:13; Isaiah 25:6; Psalms 34:10, and the Beatitude Matthew 5:6. (See Luke 18:14, the Publican and the Pharisee.)
Read Cambridge on Luke 1 →Albert Barnes1798–1870Barnes' Notes on the BibleHe hath filled the hungry with good things - This is a celebration of the general mercy of God. He hath daily fed the poor, the needy, and those who came to Him with humble hearts.
Read Albert Barnes 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
He has filled the hungry with good things, but has sent the rich away empty.
He has filled the hungry with good things. He has sent the rich away empty.
He has filled the hungry with good things, but has sent the rich away empty.
he has filled the hungry with good things, and has sent the rich away empty.
Tyndale line
He hath filled the hungry with good things; and the rich he hath sent empty away.
The hungry he hath filled with good things; And the rich he hath sent empty away.
The hungry he hath filled with good things; And the rich he hath sent empty away.
He hath filled the hungry with good things, and the rich he hath sent away empty.
Hee hath filled the hungrie with good things, and sent away the rich emptie.
Strictly literal
He has filled the hungry with good things, and sent away the rich empty.
The hungry He did fill with good, And the rich He sent away empty,
He filled the hungry with good, || And the rich He sent away empty;
He has filled the hungry with good things, but the rich he has sent away empty.
From the Latin
He hath filled the hungry with good things; and the rich he hath sent empty away.
Simplified
He fills the hungry with good things to eat, and he sends the rich away empty-handed.
Those who had no food he made full of good things; the men of wealth he sent away with nothing in their hands;
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.
Esurientes implevit bonis :/ et divites dimisit inanes./
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܦܢܐ ܣܒܥ ܛܒܬܐ ܘܥܬܝܪܐ ܫܪܐ ܣܦܝܩܐܝܬ
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.
πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς·
The standard critical text of the New Testament.
πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς·
The previous edition, still widely cited.
πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς·
The Society of Biblical Literature edition, freely licensed.
πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς·
The edition that turned scholarship toward the earliest manuscripts.
πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς·
An independent critical text built from the oldest witnesses then known.
πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς·
A recent critical edition following documentary evidence closely.
πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς·
The reading of the majority of surviving manuscripts.
πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς·
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 1:53
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.
πεινάω is a Greek verb meaning 'to hunger' or 'to be hungry,' derived from the concept of pinching toil. It encompasses both physical hunger and a metaphorical craving, such as longing for righteousness (Matthew 5:6). The term appears frequently in the New Testament, indicating both literal need and spiritual desire. Notably, the lexicons do not present significant disagreement on its meanings.
πεινάω, -@, inf. πεινᾶν (Phil. iv. 12); fut. πεινάσω (Lk. vi. 25; Rev. vii. 16); 1 aor. ἐπείνασα, ---- for the earlier forms πεινῆν, πεινήσω, éreivnoa; cf. Lob. ad Phryn. pp. 61 and 204; W.§13, 3b.; [B. 37 (32); 44 (38)]; see also διψάω ; (fr. πεῖνα hunger; [see πένης }) ; fr. Hom. down; Sept. for 31; to hunger, be hungry; a. prop. : Mt. iv. 2; xii. 1,3; xxi. 18; xxv. 85, 37,42, 44; Mk. ii. 25; xi. 12; Lk. iv. 2; vi. 3, 25; i.q. to suffer want, Ro. xii. 20; 1 Co. xi. 21, 34; to be needy, Lk. i. 53; vi. 21; Phil. iv. 12; in this same sense it is joined with διψᾶν, 1 Co. iv. 11; in figurative disc. οὐ πεινᾶν x. οὐ διψᾶν is used to describe the condition of one who is in need of nothing requisite for his real (spiritual) life and salvation, Jn. vi. 35; Rev. vii. 16. b. metaph. to crave ardently, to seek with eager desire: w. ace. of the thing, τὴν δικαιοσύνην, Mt. v. 6 (in the better Grk.…
Read the full entry →πεινάω, “hunger”: cf. P Flor I. 615 (a.p. 85) (= Chrest. 11. p- £9) λειμοῦ γεν[ομ]ένου πε[ι]νῶν οὐκ ἀπή[τ]εις [τὸ]ν πυρόν ; The construction c. acc. in Mt 5° appears to be unique. For the reading πίνων not πινῶν in P Par 4723 see σιν. πίνω, and for the disappearance of the —qw verbs from the Kowy see Proleg. p. 54, Thackeray Gr. i. p. 242.
πεινάω (peinaō) — to hunger.
πειν-άω,
forms in αε contraction into η not ᾱ (as in διψάω,[Refs 2nd c.AD+], πεινῇς, -ῇ [Refs 5th c.BC+]; infinitive πεινῆν [Refs 5th c.BC+]; Epic dialect πεινήμεναι [Refs 8th c.BC+]: imperfect ἐπείνων [Refs 5th c.BC+]: future πεινήσω [Refs 5th c.BC+]; later πεινάσω [ᾱ] [LXX+NT]: aorist ἐπείνησα [LXX+5th c.BC+]: perfect πεπείνηκα [Refs 5th c.BC+]: later we find the contraction of αε into ᾱ, ἐπείνας, πεινᾷ, -ᾶν, [LXX+NT]: (πεῖνἀ):—to be hungry, πεινάων, of a lion, [Refs 8th c.BC+]; κακῶς π. to be starved, [Refs 5th c.BC+]; thrice in Trag., πεινῶσα [Refs 5th c.BC+]
II. with genitive, hunger after, σίτου δ᾽ οὐκέτ᾽ ἔφη πεινήμεναι [Refs 8th c.BC+]
πεινάω
peinao
from the same as 3993 (through the idea of pinching toil; "pine"); to
famish (absolutely or comparatively); figuratively, to crave:--be an
hungered.
see GREEK for 3993
πεινάω
v.
I am hungry, needy
πεινάω peinaō 23x
to hunger, be hungry, Mt. 4:2; Mk. 11:12; to be exposed to hunger, be famished, 1 Cor. 4:11; Phil. 4:12; met. to hunger after, desire earnestly, long for, Mt. 5:6
πεινάω forms in αε contr. into η not α_, as in διψάω πεῖνα to be hungry, suffer hunger, be famished, Lat. esurio, Hom., etc.: πεινᾶντι (doric for -ῶντι) μὴ προσενθῆις don't go near a hungry man, Theocr.
c. gen. to hunger after, Od.: —metaph., π. χρημάτων, ἐπαίνου Xen., NTest.
Verb-PAP-APM — Verb · present · active · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-PAP-APM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Plural Gender: Masculine
23 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 23 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 31 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.
ἡ δὲ πρὸς πᾶσαν σιτίων τε καὶ ποτῶν ἀπόλαυσιν ἄφετος εὐθὺς ὁρμήσασα τά τε ἤδη εὐτρεπισθέντα ἐπιλέγεται καὶ πεῖναν ἄληκτον καὶ ἄπληστον ἴσχει τῶν ἀπόντων, ὡς, κἂν αἱ τῆς γαστρὸς ἀποπληρωθῶσι δεξαμεναί, σπαργῶσαν ἔτι καὶ μαιμῶσαν τὴν ἀεὶ κενὴν…
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
τοὺς ἐν θλίψει ἡμῶν σῶσον, τοὺς ταπεινοὺς ἐλέησον, τοὺς πεπτωκότας ἔγειρον, τοῖς δεομένοις ἐπιφάνηθι, τοὺς ἀσθενεῖς ἴασαι, τοὺς πλανωμένους τοῦ λαοῦ σου ἐπίστρεψον: χόρτασον τοὺς πεινῶντας, λύτρωσαι τοὺς δεσμίους ἡμῶν, ἐξανάστησον τοὺς ἀσθενοῦντας,…
παρὰ Θερμουθίου τῆς Πλουτάρχου τῶν ἀπʼ Ὀξυρύγχων πόλεως. θεραπαινίδιόν μου οἰκογενές, οὗ ἔστιν ὄνομα Πεῖνα, ἠγάπησα καὶ ἐτημέλησα ὡς θυγάτριον ἐπʼ ἐλπίδι τοῦ ἡλικίας γενόμενον ἔχειν με γηροβοσκόν, γυναῖκα
παρά τι ποιῶ. καλῶς ποιήσεις ποιήσασά μοι ἄρτων ἡμιαρτάβιον ὅτι ὁ κλίβανος πέπτωκε καὶ πεινῶμεν· ἀθήραν ἔσθομεν. ἀσπάζου Παράβολον. ἔρρωσο.
Ζωσείμῃ τῇ ἀδελφῇ χαίρειν. διὰ τί μοι οὐκ ἀπεστάλκατε τοὺς ἄρτους, ἀλλὰ ἀφήκατε με πεινᾶν; καλῶς ποιήσετε … πέμψατέ μοι … … αισυ … … … … μοι
The Greek word ἐμπίπλημι (i.e., *empiplemi*) means to fill up or satisfy. It can refer to filling something literally or metaphorically, such as being filled with food or taking one's fill of something. The New Testament uses it in contexts like Luke 1:53 and Acts 14:17. The entries indicate that it can be used both actively and passively, with some variations in its forms.
ἐμ-πίπλημι [not eure p mA. (see ἐν, ITI. 3); for euphony’s sake, Lob. ad Phryn. p. 95; Veitch p. 536] and ἐμπιπλάω (fr. which form comes the pres. ptep. ἐμπιπλῶν, Acts xiv. 17 [W.§ 14,1f.; B. 66 (58)]); 1 aor. ἐνέπλησα; 1 aor. pass. ἐνεπλήσθην; pf. pass. ptep. ἐμπεπλησμένος ; Sept. for "9 and in pass. often for 3% to be satiated; in Grk. writ. fr. Hom. down; to fill up, fill full: τινά τινος, to bestow something bountifully on one, Lk. i. 53; Acts xiv. 17, (Jer. xxxviii. (xxxi.) 14; Ps. evi. (evii.) 9; Is. xxix. 19; Sir. iv. 12); to fill with food, i. e. satisfy, satiale ; pass., Lk. vi. 25; Jn. vi. 12, (Deut. vi. 11; viii. 10; Ruth ii. 14; Neh. ix. 25, ete.) ; to take one’s jill of, glut one’s desire for: pass. with gen. of pers., one’s intercourse and companionship, Ro. xv. 24; ef. Kypke ad loc. : τοῦ κάλλους αὐτῆς, gazing at her beauty, Sus.…
Read the full entry →ἐμπίμπλημι (empimplēmi) — to fill up.
ἐμπίμπλημι,
Ionic dialect2nd pers. singular present ἐμπιπλεῖς [Refs 5th c.BC+]participle -πιπλῶν[Refs]; 3rd.pers. singular ἐμπιπλέει [Refs 5th c.BC+]: 1st pers. singular imperfect ἐνεπίμπλων [Refs 2nd c.AD+]: future -πλήσω[Refs 5th c.BC+]aorist ἐνέπλησα, Epic dialect subjunctive ἐνιπλήσῃς [Refs 8th c.BC+]perfect ἐμπέπληκα (see. below):—fill quite full, ἐν ὦν ἔπλησαν τοῦ νεκροῦ τὴν κοιλίην [Refs 5th c.BC+]; τὸ πεδίον, τὴν ὁδόν, [Refs 5th c.BC+]
2. with genitive, fill full of a thing, ἐμπίπληθι ῥέεθρα ὕδατος [Refs 8th c.BC+]; τοὺς κοφίνους.. ἐμπίμπλη (imperative) πτερῶν [Refs 5th c.BC+]
3. fill a hungry man with food, [Refs 8th c.BC+]
ἐμπίπλημι ἐμπίμπλημι
empiplemi
or empletho em-play'-tho
from 1722 and the base of 4118;to fill in (up), i.e. (by implication)
to satisfy (literally or figuratively):--fill.
see GREEK for 1722
see GREEK for 4118
ἐμπίπλημι
v.
I fill up, satisfy
ἐμπίπλημι empiplēmi 5x
also spelled ἐμπίμπλημι (G1855) and ἐμπιμπλάω (G1857), to fill, Acts 14:17; pass. to be satisfied, satiated, full, Lk. 1:53; 6:25; Jn. 6:12; met. to have the full enjoyment of, Rom. 15:24*
ἐμπίπλημι not ἐμπίμπλημι imperf. mid. ἐνεπιμπλάμην imperat. ἐμπίπληθι attic ἐμπίπλη fut. ἐμπλήσω perf. ἐμπέπληκα Pass., aor1 ἐνεπλήσθην epic aor2 ἐμπλήμην ἐν to fill quite full, Od., Xen.
c. gen. to fill full of a thing, Hom., etc.
Mid. to fill for oneself or what is one's own, ἐμπλήσατο νηδύν Od.; μένεος ἐμπλήσατο θυμόν he filled his heart with rage, Il.
Pass. to be filled full of a thing, c. gen., Hom.:—metaph., υἷος ἐνιπλησθῆναι to take my fill of my son, i. e. to sate myself with looking on him, Od.; so c. part. to be satiated with doing, Eur., Xen.
c. dat., καρπῷ ἐμπ. to be filled with . . , Hdt.
absol. to eat one's fill, id. Hdt., etc.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
5 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 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 98 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 γὰρ δύεται καὶ σβέννυται, ἀλλ’ ἀεὶ πέφυκεν ἀνατέλλειν ὁ ὀρθὸς λόγος, καὶ ὥσπερ, οἶμαι, ἀνατείλας ἥλιος τὸν ζόφον τοῦ ἀέρος φωτὸς ἐνέπλησεν, οὕτως καὶ ἀρετὴ ἀνατείλασα ἐν ψυχῇ τὴν ἀχλὺν αὐτῆς ἐναυγάζει καὶ τὸν πολὺν σκότον σκεδάννυσι.
οἵ γε μὴν περὶ Σατορνῖνον ἐν Συρίᾳ πάντες ἐνεπλήσθησαν τῶν ἀπʼ αὐτοῦ δωρεῶν.
πολλῆς μὲν οἱ … , ὦ δέσποτα, κατ’ ἐκεῖνον τότε τὸν χρόνον εὐδαιμονίας ἐνεπλήσθησαν, ἡνίκα τῆς ἐνθέου Τύχης καὶ θεῶν προνοίας ἡγουμένης σὺν Ἀγαθῶι Δαίμονι τῆς χώρας τῆς
ε … δέ, δέσποτα, κατὰ τοῦτον τὸν χρόνον εὐνομίας καὶ δικαιο … σ … ἐνεπλήσθησαν, ἐξ οὗ τῆς ἐνθέου το … … κου ἡμῶν … εως προνοῶν σὺν Ἀγαθῶι
The Greek word ἀγαθός (agathos) means 'good' in various contexts, including moral, physical, and beneficial senses. It can describe people, actions, and things, often implying a sense of excellence or virtue. In the New Testament, it is used to refer to morally good qualities, such as in Romans 12:2. The term contrasts with words like πονηρός (evil) and κακός (bad).
ἀγαθός, -ή, -όν,
[in LXX chiefly for טוֹב;]
in general, good, in physical and in moral sense, used of persons, things, acts, conditions, etc., applied to that which is regarded as "perfect in its kind, so as to produce pleasure and satisfaction, . . . that which, in itself good, is also at once for the good and the advantage of him who comes in contact with it" (Cremer, 3): γῆ, Lk 8:8; δένδρον, Mt 7:18; καρδία, Lk 8:15; δόσις, Ja 1:17; μέρις, Lk 10:42; ἔργον (freq. in Pl.), Phl 1:6; ἐλπίς, II Th 2:16; θησαυρός, Mt 12:35; μνεία, Read the full entry →
ἀγαθός, -7, -όν, (akin to ἄγαμαι to wonder at, think highly of, ἀγαστός admirable, as explained by Plato, Crat. p. 412 ο. [al. al.; ef. Donaldson, New Crat. § 8287), in general denotes “ perfectus, . . . qui habet in se ac facit omnia quae habere et facere debet pro notione nominis, oflicio ac lege” (Irmisch ad Hdian. 1, 4, p. 134), excelling in any respect, distinguished, good. It can be predicated of persons, things, conditions, qualities and affections of the soul, deeds, times and seasons. To this general signif. can be traced back all those senses which the word gathers fr. the connection in which it stands; 1. of a good constitution or nature: γῆ, Lk. viii. 8; δένδρον, Mt. vii. 18, in sense equiv. to ‘fertile soil,’ ‘a fruitful tree,’ (Xen. oec. 16, 7 γῆ ἀγαθή, . . . γῆ κακή, an. 2, 4, 22 χώρας πολλῆς kK. ἀγαθῆς οὔσης). In Lk. viii. 15 ἀγαθὴ καρδία corresponds to the fig.…
Read the full entry →ἀγαθός. The comparative βελτίων (in the LXX about 20 times for the commoner κρείσσων) occurs in the fragmentary P Petr III. 42 H (8) 15 (middle of iii/B.c.) (= Witkowski Epp.*, p. 16). In a votive inscription discovered at Cos (Paton and Hicks, 92), Nero is described as ἀγαθὸς θεός (cf. Deissmann ZAZ, p. 349). For ἀγαθὸς δαίμων, see 57 in the same collection (=C/G 2510)—Tiyxq ᾿Αγαθᾷ καὶ ᾿Αγαθῷ Δαίμονι καὶ τῶ(ι) δάμω(ι), etc., etc. Une other phrase is worth quoting: P Oxy II. 29814 (i/A.p.) ἐὰν ἐπ᾽ ἀγαθῷ mapayévy, ‘if you arrive happily,” 7. III. 531° (ii/A.D.) ἕως ἐπ’ ἀγαθῷ πρὸς σὲ παραγένομαι, BGU III. 83519:: (beginning of 111Α.}.) εἰς τὴν ἐπ᾽ [ἀ]γαθοῖς γεναμένης κατασποράν, P Flor I. 2110 (a.p. 239) α΄. The neuter pl., as in Lk 1219, may be illustrated by P Ryl I. 2818? (iv/a.p.) ποὺς δεξιὸς ἐὰν ἅλληται, δεσπότης ἔσται πολλῶν ἀγαθῶν καὶ κτημάτων, ‘if the right foot quiver, the man…
Read the full entry →ἀγαθός (agathos) — good.
ἀγᾰθός [ᾰγ], ή, όν,
Laconian dialect ἀγασός [Refs 5th c.BC+]:— good:
I. of persons,
I.1. well-born, gentle, opposed to κακός, δειλός, οἷά τε τοῖς ἀγαθοῖσι παραδρώωσι χέρηες[Refs 8th c.BC+]; τοὺς εὐγενεῖς γὰρ κἀγαθοὺς.. φιλεῖ Ἄρης ἐναίρειν[Refs 5th c.BC+]:—in political sense, aristocrats, especially in the phrase καλοὶ κἀγαθοί (see. entry καλοκἀγαθός).
I.2. brave, valiant, since courage was attributed to Chiefs and Nobles, [Refs 8th c.BC+]
I.3. good, capable, in reference to ability, ἀ. βασιλεύς[Refs 8th c.BC+]: frequently with qualifying words, ἀ. ἐν ὑσμίνῃ[Refs 8th c.BC+]; τὰ πολέμια, τὰ πολιτικά, [Refs 5th c.BC+]: more rarely with dative, ἀ. πολέμῳ[Refs 5th c.BC+]: with infinitive, ἀ. μάχεσθαι[Refs…
ἀγαθός
agathos
a primary word; "good" (in any sense, often as noun):--benefit,
good(-s, things), well. Compare 2570.
see GREEK for 2570
ἀγαθός, ή, όν
Adj
good
ἀγαθός agathos 102x
good, profitable, generous, upright, virtuous
ἀγαθός deriv. uncertain good, Lat. bonus:
of persons,
in early times, good, gentle, noble, in reference to birth, opp. to κακοί, πατρὸς δ᾽ εἴμ᾽ ἀγαθοῖο, θεὰ δέ με γείνατο μήτηρ Il.; ἀγαθοὶ καὶ ἐξ ἀγαθῶν, Lat. boni bonis prognati, Plat.; with this early sense was associated that of wealth and power, like Lat. optimus quisque in Sallust and Cicero; esp. in the phrase καλοὶ κἀγαθοί (v. καλοκἀγαθός).
good, brave, since these qualities were attributed to the Chiefs, Il.; ἀγαθὸς ἐν ὑσμίνῃ, βοὴν ἀγαθός, πὺξ ἀγαθός, etc., Hom.; ἀγ. τὰ πολέμια, τὰ πολιτικά Hdt., etc.;—also c. dat., ἀγ. πολέμῳ Xen.;—and, ἀγ. εἴς τι, περί τι, πρός τι Plat., etc.; lastly, c. inf., ἀγ. μάχεσθαι, ἱππεύεσθαι, good at fighting, etc.…
Adj-GPN — Adjective · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
A-GPN Part of Speech: Adjective Case: Genitive Number: Plural Gender: Neuter
103 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 102 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 183 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.
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
καθʼ ὅσον δʼ ἂν ἀποστῶσι τῆς τούτων ἀκριβοῦς ἐπιμελείας, ἄπορα μὲν γίνεται τὰ πόριμα, τρέπεται δὲ εἰς συμφορὰς ἀνηκέστους ὅ τι ποτʼ ἂν ὡς ἀγαθὸν δρᾶν σπουδάσωσιν,
ἐὰν ᾖ ἀγαθός, ἡ δικαιοσύνη αὐτοῦ προηγήσεται αὐτοῦ: ἐὰν ᾖ πονηρός, ὁ μισθὸς τῆς πονηρίας ἔμπροσθεν αὐτοῦ:
ἀγαθῇ τύχῃ. Πολυκράτης Ἀθην … Πολυκράτους τῶν ἀπ’ Ὀξυρύγχων πόλεως … ἀπὸ κώμης Σερύφεως τοῦ
καὶ Οὐήρου τῶν κυρίων Αὐτοκρατόρων εἰς δάνεια σπέρματα τῆς τοῦ ἐνεστῶτος η ἔτους ἐπʼ ἀγαθοῖς κατασπορᾶς ἃς ὁ αὐτὸς βασιλικὸς γραμματεὺς ὧι ἡ περὶ τῶν σπερμάτων διάκρισις διαφέρει, ἔγραψεν
καὶ ἑκάστῳ τὰ ἴδια πρυτανεύεις ὡς ἐκ τῆς θαυμασιωτάτης σου συνέσεως τὴν ὅλην ἐπαρχίαν ἀγαθῶν πεπληρῶσθαι, μάλιστα συντηροῦντός σου τοὺς γεωργοῦντας τὴν δημοσίαν γῆν τοῦ κυρίου ἡμῶν αἰωνίου ἀηττήτου
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 πλουτέω (plouteo) means 'to be rich' or 'to become wealthy,' both literally and metaphorically. It appears in various contexts, such as gaining material wealth (Luke 1:53; 1 Timothy 6:9) or spiritual abundance (Romans 10:12). The word is derived from the root for wealth, πλοῦτος (ploutos), and can take different grammatical constructions, including genitive and dative. Notably, there are variations in usage across different lexicons, particularly regarding its metaphorical applications.
πλουτέω, -ῶ,
[in LXX chiefly for עשׁר hi.;]
to be rich, aor., to become rich: Lk 1:53, I Ti 6:9; seq. ἀπό (Si 11:18), Re 18:15; ἐκ, Re 18:3, 19; ἐν (= cl., c. gen., dat., acc., cf. πλούσιος), I Ti 6:18. Metaph., π. εἰς θεόν, Lk 12:21; of God, εἰς πάντας, Ro 10:12; aor., I became rich, I Co 4:8, II Co 8:9, Re 3:18; pf., I have become rich,
πλουτέω, -@; 1 aor. ἐπλούτησα; pf. πεπλούτηκα; (πλοῦtos); fr. Hes. down; Sept. sometimes for wy; a. to be rich, to have abundance: prop. of outward possessions, absol., Lk. i. 53; 1 Tim. vi.9; 1 aor. 7 have been made rich, have become rich, have gotten riches (on this use of the aorist see βασιλεύω, fin.), ἀπό twos, Rev. xviii. 15 (Sir. xi. 18; [ef. ἀπό, II. 2.a.]) ; also ἔκ τινος (see ἐκ, II. 5), Rev. xviii. 3,19; ἔν τινι (cf. W. § 80, 8 b. note; the Greeks say πλουτεῖν τινος, Or τινι, OF TL), 1 Tim. vi. 18. b. metaph. to be richly supplied : πλουτεῖν εἰς πάντας, is affluent in resources so that he can give the blessings of salvation unto all, Ro. x. 12; πλουτεῖν eis θεόν (see εἰς, B. Il. 2 b.a.), Lk. xii. 21; aor. ἐπλούτησα, absolutely, I became rich, i. e. obtained the eternal spiritual possessions: 1 Co. iv. 8; 2 Co. viii. 9; Rev. iii. 18; πεπλούma, I have gotten riches, Rev. iii.…
Read the full entry →πλουτέω. For the aor. = ‘‘ become rich,” as in Rev 318, cf. P Giss I. 1319 (not dated) ὅπω[ς] πλουτή[σ]ῃς εἰς αἰῶίνα. The aor. is ingressive in I Cor 4" ἤδη ἐπλουτήσατε; ‘have you already come into your wealth?” The pres. is seen in the Delphic precept, Sy//* 12681. °° πλούτει δ[ικαίως.
πλουτέω (plouteō) — be rich.
πλουτ-έω,
(πλοῦτος) to be rich, wealthy, opposed to πένομαι, τάχα σε ζηλώσει ἀεργὸς πλουτεῦντα [Refs 8th c.BC+]becomes rich, [Refs 6th c.BC+]; π. μέγα, μάλιστα, μεγάλως, [Refs 5th c.BC+]; ὄναρ πεπλουτηκέναι 'build castles in the air', [Refs 5th c.BC+]; π. ἀπὸ τῶν κοινῶν to be rich from the public purse, [Refs 5th c.BC+]
2. with genitive of things, to be rich in a thing, πόνου [Refs 5th c.BC+]; πλουτῖον (i.e. -τεῖον, for the sake of meter for -τέον) τέκνων.. δωμάτιον [Refs]
3. with dative of things, π. ἐμπύροισιν [Refs 5th c.BC+]; σιδήρῳ, χαλκῷ, [Refs 5th c.BC+]
πλουτέω
plouteo
from 4148; to be (or become) wealthy (literally or figuratively):--be
increased with goods, (be made, wax) rich.
see GREEK for 4148
πλουτέω
v.
I become rich
πλουτέω plouteō 12x
to be or become rich, Lk. 1:25; 1 Tim. 6:9; trop. Lk. 12:21; met. to abound in, be abundantly furnished with, 1 Tim. 6:18; to be spiritually enriched, 2 Cor. 8:9
πλουτέω πλουτέω, φυτ. -ήσω πλοῦτος to be rich, wealthy, Hes., Theogn., Hdt., attic; πλ. ἀπὸ τῶν κοινῶν to be rich from the public purse, Ar.
c. gen. rei, to be rich in a thing, Xen.
c. dat. rei, πλ. ἐμπύροισιν Eur., Xen.
c. acc. cogn., πλ. πλοῦτον Luc.
Verb-PAP-APM — Verb · present · active · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-PAP-APM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Plural Gender: Masculine
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
„ὁ πλουτῶν οὐ προσθήσει, καὶ ὁ πενόμενος οὐκ ἐλαττώσει ἀπὸ τοῦ ἡμίσους τοῦ διδράχμου“ (Exod.
Κορῆς τις Ἑβραίων ἐν τοῖς μάλιστα καὶ γένει καὶ πλούτῳ διαφόρων ἱκανὸς δʼ εἰπεῖν καὶ δήμοις ὁμιλεῖν πιθανώτατος, ὁρῶν ἐν ὑπερβαλλούσῃ τιμῇ τὸν Μωυσῆν καθεστῶτα χαλεπῶς εἶχεν ὑπὸ φθόνου, καὶ γὰρ φυλέτης ὢν ἐτύγχανεν αὐτοῦ καὶ συγγενής, ἀχθόμενος ὅτι…
Ἀλλὰ μηδὲ ἐκεῖνο τὴν διάνοιαν ὑμῶν ταρασσέτω, ὅτι βλέπομεν τοὺς ἀδίκους πλουτοῦντας καὶ στενοχωρουμένους τοὺς τοῦ θεοῦ δούλους.
τριῶν … λ … λο … σσεν … πα … σα … ὅπως πλουτήσῃς εἰς αἰῶνα· θέλω … ς ὠνήσασθαι ταύτας καὶ βουλεύου δὲ περὶ τῶν ἐν Κούσσαις
Ψάις υἱὸς Σουλ δραχμὰς β διώβολον· Πλούτων ἀδελφὸς δραχμὰς β διώβολον. Ἔτους γ Γάλλων. Αὐρήλιος Ἱέραξ ὁ καὶ Ἰνγενους ἄρχων δεκάπρωτος
The Greek word ἐξαποστέλλω (i.e., *exapostello*) is built from the prefix ἐξ (out of) and ἀποστέλλω (to send). It means to send away or forth, often in a context of dispatching someone on a mission. The New Testament uses it in various contexts, such as sending the Spirit (Gal 4:6) and sending away individuals (Acts 9:30).
ἐξ-απο-στέλλω ; fut. ἐξαποστελῶ; 1 aor. ἐξαπέστειλα; [2 aor. pass. ἐξαπεστάλην]; Sept. very often for Mov; prop. to send away from one’s self (ἀπό) out of the place or out of doors (ἐκ [q. ν. VI. 2]); 1. to send forth: “τινά, with commissions, Acts vii. 12; [xii. 11]; Gal. iv. 4; foll. by inf. of purpose, Acts xi. 22 (but 1, T Tr WH om. the inf.) ; εἰς ἔθνη, unto the Gentiles, Acts xxii. 21 [WH mrg. droor.]; used also of powers, influences, things, (see ἀποστέλλω, 1 a.) : τὴν ἐπαγγελίαν, the promised blessing, Lk. xxiv.49 T Tr WH; τὸ πνεῦμα εἰς τὰς καρδίας, to send forth i.e. impart the Spirit to our hearts, Gal. iv. 6; [τὸ .. . κήρυγμα τῆς αἰωνίου σωτηρίας, Mk. xvi. WH in (rejected) ‘Shorter Conclusion’]; ὑμῖν ὁ λόγος ...€farectddn, the message was sent forth, i. 6. commanded to be announced, to you, Acts xiii. 26 LT Tr WH. 2. to send away: τινὰ εἰς etc. Acts ix. 30; foll. by inf. of…
Read the full entry →ἐξαποστέλλω. For the common Bibl. meaning ‘‘ commission,” ‘‘ send forth,” cf. OGZS 90° (Rosetta stone—B.C. 196) προενοήθη δὲ kal ὅπως ἐξαποσταλῶσιν δυνάμεις ἱππικαί τε καὶ πεζικαί, Syll 276159 (a plebiscite of the Lampsacenes—B.c. 196) © δῆμος τοῦ Ρωμαίων δήμου ἐξαπέστειλεν αὐτούς, 7. 2058 (a decree found αἱ Delphi—e. B.c. 175) ἐ]ξαπ[ε]σταλκὼς | θεωρούς. We may also cite PSI IV. 384* (B.c. 248-7) ἐξαπέσταλκεν αὐτὸν... εἰς Φιλαδέλφειαν, and for the verb in the judicial sense of ‘‘ sending” before a ruler or tribunal, cf. P Tor I. 4.18 (g.c. 117-6) ἐξαποσταλῶσι πρός σε, ὅπως τύχωσι τῆς ἁρμοζούσης ἐπιπλήξεως, P Tebt I. 2218 (B.c. 112) δέσμ[ιο]ν αὐτὸν ἐξαπόστειλον πρὸς ἡμᾶς, P Εν] II. 1275} (A.D. 29) καὶ τοὺς αἰτίους ἐξαποστεῖλαι ἐπὶ σὲ πρὸς τὴν ἐσομένην ἐπέξοδ(ον), and so P Par 3829 (B.c. 162), P Rein 1715 (B.c. 109), P Grenf I. 3818 (ii/i B.c.): see Semeka Prozessrecht i. p. 247. For the…
Read the full entry →ἐξαποστέλλω (exapostellō) — to send out/away.
ἐξαπο-στέλλω,
future -στελῶ[LXX]: perfect ἐξαπέσταλκα [Refs 2nd c.BC+]:—dispatch, πρεσβευτάς [Refs 2nd c.BC+]; βιβλίον τινί [Refs 2nd c.BC+]:—passive, to be dispatched, Philipp. cited in [Refs 4th c.BC+]; ὑπό τινων [Refs]; ἐξαπεσταλμένοι μάχεσθαι Aristeas 13; also ἡμῶν ὁ λόγος -εστάλη [NT]
2. send forth, [δαίμων] -στέλλων ὕδατα καὶ ἀνέμους [Refs]
3. of prisoners, send before a tribunal, ἐ. τινὰ δέσμιον πρός τινας [Refs 2nd c.BC+], etc.: —passive, [Refs 2nd c.BC+]
II. send away, dismiss, e.g. a prisoner, [Refs 2nd c.BC+]; ἐ. τινὰ κενόν send away empty-handed, [NT]; divorce a wife, [LXX]; expel, ἐκ τοῦ παραδείσον[LXX]
ἐξαποστέλλω
exapostello
from 1537 and 649; to send away forth, i.e. (on a mission) to
despatch, or (peremptorily) to dismiss:--send (away, forth, out).
see GREEK for 1537
see GREEK for 649
ἐξαποστέλλω
v.
I send forth
ἐξαποστέλλω fut. -στελῶ to send quite away:—Pass. to be dispatched, Philipp. ap. Dem.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
13 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 14 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 144 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 ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς, ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη“ (Gen.
εὔχεται μὲν οὖν τῷ θεῷ Ῥεβέκκαν, ἣν τῷ παιδὶ Ἅβραμος μνηστευσόμενον ἐξαπέστειλεν, εἰ κατὰ νοῦν τὸν αὐτοῦ μέλλει ὁ γάμος οὗτος συντελεῖσθαι, ἐν ἐκείναις εὑρεθῆναι γνωρισθῆναι τε αὐτὴν τῶν μὲν ἄλλων αἰτοῦντι ποτὸν ἀρνουμένων ἐκείνης δὲ αὐτῷ…
κενός is an adjective meaning 'empty' or 'vain.' It can describe things that contain nothing or are devoid of value, as seen in various contexts in the New Testament, such as in Mark 12:3 and 1 Corinthians 15:10. The term also applies to people, indicating being empty-handed or lacking spiritual substance, as noted in James 2:20. The lexicons agree on its primary meanings, with no significant disagreement.
THESE words nowhere in the N.T. occur together; but on several occasions in the Septuagint, as for instance at Job xx. Seen Xk es οὐ! 1%. Δ. clos ἐσ ie nC lemontaor Rome, Cor. 6; and not unfrequently in classical Greek; as in Sophocles (Hlec. 324); in Aristotle (Hthic. Nic. i. 2. 1); and in Plutarch (Adv. Colot. 17). We deal with them here solely in their ethical use; for seeing that μάταιος knows, at least in Scripture, no other use, it is only as ethically employed that κενός can be brought into comparison with it, or the words made the subject of discrimination. The first, κενός, is ‘ empty,’ ‘ leer,’ ‘ gehaltlos,’ ‘ inanis’ ; the second, μάταιος, ‘ vain,’ ‘ eitel ’ (‘idle’), ‘ erfolglos,’ ‘ vanus.’ In the first is characterized the hollowness, in the second the aimlessness, or, if we may use the word, the resultlessness, connected as it is with μάτην, of that to which this epithet…
Read the full entry →κενός, -ή, -όν,
[in LXX chiefly for ריק and cognate forms;]
empty (Ge 37:24, Jg 7:16). Metaph.,
empty, vain: λόγοι, Eph 5:6; ἀπάτη, Col 2:8; κήρυγμα, πίστις, I Co 15:14;
vain, fruitless: ἡ χάρις, I Co 15:10; κόπος, I Co 15:58; ἡ εἴσοδος, I Th 2:1; κενά, Ac 4:25(LXX); εἰς κενόν, in vain, to no purpose (Diod., LXX; cl. διὰ κενῆς),
κενός, -7, -όν, [fr. Hom. down], Sept. for DP, Ps PD ete., empty ; 1. prop. of places, vessels, ete., which contain nothing (Judg. vii. 16; Gen. xxxvii. 24); metaph. empty, vain; devoid of truth: λόγοι, Eph. v. 6 (Ex. v. 9); ἀπάτη. Col. ii. 8; κήρυγμα, πίστις, 1 Co. xy. 14. 57 of men, empty-handed; without a gift: ἀποστέλλειν and ἐξαποστέλλειν τινὰ κενόν (Gen. xxxi. 42; Deut. xv. 13; xvi. 16), Mk. xii.3; Lk.i.53; xx.10sq.; metaph. des¢itute of spiritual wealth, of one who boasts of his faith as a transcendent possession, yet is without the fruits of faith, Jas. ii. 20. 3. metaph. of endeavors, labors, acts, which result in nothing, vain, fruitless, without effect: ἡ χάρις. 1 Co. xv. 10; κόπος, ib. 58; ἡ εἴσοδος, 1 Th. ii. 1; neut. plur. κενά, things that will not succeed, Acts iv. 25 (fr. Ps. ii. 1); εἰς κενόν, in vain, to no purpose, [ef. W. 592 (551)]: 2 Co. vi.1; Gal. ii. 2; Phil.…
Read the full entry →κενός (kenos) — empty.
κενός, ή, όν,
Ionic dialect and poetry κεινός [Refs 8th c.BC+]; Epic dialect also κενεός, as always in [Refs 8th c.BC+] (except in Il.[same places], and κενός [Refs 8th c.BC+], and in Doric dialect, [Refs 4th c.BC+]; Aeolic dialect κέννος, accusative to Greg. Cor.p.610 [Refs 5th c.BC+]; but οἱ Αἰολεῖς.. οὐ λέγουσι κέννος Choerob.in [Refs], from κενϝος, kenevos,[Refs 5th c.AD+] κενευϝός [Refs]
I. mostly of things, empty, opposed to πλέως, [Refs 5th c.BC+]; opposed to πλήρης, [Refs]; opposed to μεστός, [Refs 8th c.BC+]; τὸ κ. (i.e. τάλαντον) the empty one, [Refs 5th c.BC+]; χώματα κεινά, ={κενοτάφια}, [Refs 5th c.BC+]; κατέθισαν ἐπὶ κενευϝῶν (i.e. τάφων genitive singular) [Refs 5th c.AD+]; κ. χρόνος a pause in music, Anon.[Refs 1st c.AD+]; of wool and wine, uncertain meaning in…
κενός
kenos
apparently a primary word; empty (literally or figuratively):--empty,
(in) vain.
κενός, ή, όν
Adj
empty, vain, hollow
κενός kenos 18x
empty; having nothing, empty-handed, Mk. 12:3; met. vain, fruitless, void of effect, Acts 4:25; 1 Cor. 15:10; εἰς κενόν, in vain, to no purpose, 2 Cor. 6:1; hollow, fallacious, false, Eph. 5:6; Col. 2:8; inconsiderate, foolish, 1 Thess. 3:5; Jas. 2:20
κενός of things, empty, opp. to πλέως or πλήρης, Hom., Hdt., attic
metaph. empty, vain, κενὰ εὔγματα Od.; κ. ἐλπίς Aesch., etc.:—in adverbial usages, neut. pl., κενεὰ πνεύσας Pind.; διὰ κενῆς to no purpose, in vain, Ar., Thuc.
of persons,
c. gen. void, destitute, bereft, τοῦ νοῦ, φρενῶν Soph.; συμμάζων Eur.
empty-handed, Hom., Hdt., attic:— bereft of her mate, λέαινα Soph.: — empty of wit, empty-headed, id. Soph., Ar.
comp. and Sup. κενώτερος, -ώτατος, Plat., etc.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
18 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 18 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 51 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.
ὧν τὸ μὲν ἐπεφήμισε σκότος, ἐπειδὴ μέλας ὁ ἀὴρ τῇ φύσει, τὴν δ’ ἄβυσσον, πολύβυθον γὰρ τό γε κενὸν καὶ ἀχανές·
Τῶν γὰρ Αἰγυπτίων διαφόροις ἀρεσκομένων ἔθεσι καὶ τὰ παρʼ ἀλλήλοις ἐκφαυλιζόντων νόμιμα καὶ διὰ τοῦτο δυσμενῶς ἐχόντων πρὸς ἀλλήλους, συμβαλὼν αὐτῶν ἑκάστοις καὶ διαπτύων τοὺς λόγους οὓς ἐποιοῦντο περὶ τῶν ἰδίων κενοὺς καὶ μηδὲν ἔχοντας ἀληθὲς…
οὐκ ἔσται ὁ λόγος σου ψευδής, οὐ κενός, ἀλλὰ μεμεστωμένος πράξει,
παρέσχηκε διὰ πύλης Καρανίδος ἐρημοφυλακίας Σύρος ἐξάγων καμήλους κενοὺς δύο . ἔτους δεκάτου Ἀντωνείνου Καίσαρος τοῦ κυρίου Φαρμοῦθι ἑβδόμῃ καὶ εἰκάδι κζ Καρανίδοσ
δ κνήκου κεράμια β φακοῦ ἀρτάβη α χορτοσπέρμου ἀρτάβη α ἄλλα ὁμοίως ἐν σφυρῖδι κενῇ μέτρα βόες τέλειαι δ μόσχος τέλειος α ἄλλοι ὑποδεέστεροι β
καὶ ἐν τῷ Ἀριστοδήμου ἀρουρ δ προσόδων ἑξηκονταρούρου ἀρουρ α 𐅵 … ἐν τοῖς κενοῖς ἐδάφεσι ἀρουρ δ καὶ ἐν τῷ Ἀριστοδήμου ἀρουρ δ προσόδων ἑξηκονταρούρου ἀρουρ … 𐅵