Luke 17:3 — Word Study
N1904προσέχετε ἑαυτοῖς. ἐὰν δὲ ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ.
BSAdo take heedprosechō▸ [be careful, take heed to] to yourselves.heautou [your actions, your heart] Ifean nowde shall sinhamartanō▸ [misses the mark, falls short] againsteis yousu theho brotheradelphos [fellow believer, male sibling] of you,su do rebukeepitimaō▸ [warn, say a sharp word to] him;autos andkai ifean he shall repent,metanoeō▸ [changes his mind, feels sorry for his sin] do forgiveaphiēmi▸ [release, let go of] him.autos
| Greek | English | Parsing |
|---|---|---|
| προσέχετε | do take heed | Verb, present, active |
| ἑαυτοῖς. | to yourselves. | Reflexive pronoun, second person, dative |
| ἐὰν | If | Conditional particle |
| δὲ | now | Conjunction |
| ἁμάρτῃ | shall sin | Verb, second aorist, active |
| εἰς | against | Preposition |
| σὲ | you | Personal pronoun, second person, accusative |
| ὁ | the | Article, nominative, singular |
| ἀδελφός | brother | Noun, nominative, singular |
| σου, | of you, | Personal pronoun, second person, genitive |
| ἐπιτίμησον | do rebuke | Verb, aorist, active |
| αὐτῷ· | him; | Personal pronoun, dative, singular |
| καὶ | and | Conjunction |
| ἐὰν | if | Conditional particle |
| μετανοήσῃ, | he shall repent, | Verb, aorist, active |
| ἄφες | do forgive | Verb, second aorist, active |
| αὐτῷ. | him. | Personal pronoun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Watch yourselves. If your brother sins, rebuke him; and if he repents, forgive him. |
| KJV | ¶ Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. |
| ASV | Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, forgive him. |
| YLT | 'Take heed to yourselves, and, if thy brother may sin in regard to thee, rebuke him, and if he may reform, forgive him, |
| WEB | Be careful. If your brother sins against you, rebuke him. If he repents, forgive him. |
| BBE | Give attention to yourselves: if your brother does wrong, say a sharp word to him; and if he has sorrow for his sin, let him have forgiveness. |
Where they part company is προσέχετε — see How Translations Differ.
The verse consists of a main command followed by two conditional clauses that detail actions based on the brother's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbπροσέχω
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 17:3
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 — Teaching on Forgivenessgenerated
Luke 17:3 presents Jesus' teaching on the necessity of being mindful of one's own behavior before correcting others. He emphasizes the importance of rebuking a brother who sins and the need to forgive him if he repents. This teaching aligns with the broader biblical theme of accountability and mercy, as seen in passages such as Galatians 6:1 and Ephesians 4:32.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 21:34 | But watch yourselves, or your hearts will be weighed down by dissipation, drunkenness, and the worries of life—and that day will spring upon you suddenly like a snare. |
| 2 | Exodus 34:12 | Be careful not to make a treaty with the inhabitants of the land you are entering, lest they become a snare in your midst. |
| 3 | Deuteronomy 4:9–15 | Only be on your guard and diligently watch yourselves, so that you do not forget the things your eyes have seen, and so that they do not slip from your heart as long as you live. Teach them to your children and grandchildren. |
| 4 | 2 Chronicles 19:6–7 | Then he said to the judges, “Consider carefully what you do, for you are not judging for man, but for the LORD, who is with you when you render judgment. |
| 5 | Ephesians 5:15 | Pay careful attention, then, to how you walk, not as unwise but as wise, |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — προσέχετε, prosechōgenerated
The verb προσέχω (prosechō) means to pay attention or to take heed, indicating a proactive stance in self-care and awareness. It is an imperative form, calling the audience to actively monitor their own actions and attitudes.
This word appears frequently in the New Testament, often in contexts where attention is required, such as in Acts 5:35 and Hebrews 2:1. The emphasis here is on vigilance regarding one's conduct, particularly in the context of relationships with others.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is quoted in the Berean Standard Bible as 'Watch yourselves.' This is echoed in the KJV with 'Take heed to yourselves,' and the ASV maintains the same phrasing.
Where the translations diverge is in the rendering of ἐπιτίμησον. The BSB, KJV, and ASV use 'rebuke,' while the BBE opts for 'say a sharp word to,' illustrating a variation in tone while maintaining the core meaning.
Sentence Structuregenerated
The verse is structured around two main clauses, with the finite verb προσέχετε governing the first clause. The second clause introduces a conditional statement about rebuking and forgiving a brother who sins.
The first clause is an imperative command to 'watch yourselves,' while the second clause contains two conditional phrases: one for rebuking and one for forgiving, both dependent on the brother's actions.
Septuagint Backgroundgenerated
προσέχω appears in the Septuagint, often translating Hebrew words that convey the idea of listening or keeping watch, such as שָׁמַר (H8104, to keep or watch). This connection emphasizes the importance of vigilance in both the Old and New Testaments.
The concept of rebuke and forgiveness is also present in the LXX, where similar themes are explored, particularly in the context of community and moral responsibility.
In plain words — the whole versegenerated
Luke 17:3 shows Jesus teaching His followers to be careful about their own actions and to correct their brothers when they sin. If someone repents, they should be forgiven. This guidance helps maintain healthy relationships within the community.
Frequently Asked Questionsgenerated
To rebuke means to correct or warn someone about their behavior, often in a direct manner, as Jesus instructs in this verse.
Self-awareness helps individuals recognize their own faults and prevents hypocrisy when addressing the faults of others.
According to this teaching, you should address the issue directly and offer correction, but also be ready to forgive if they show genuine remorse.
Jesus emphasizes that forgiveness should be extended even multiple times, as long as the person truly repents.
Reflection Questionsgenerated
- How can I ensure I am being self-aware in my interactions with others?
- What steps can I take to approach someone who has sinned against me?
- In what ways can I cultivate a spirit of forgiveness in my life?
- How can I balance correction and compassion when dealing with others' faults?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to highlight the importance of correction and forgiveness in Christian community life.
Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked. If one failed in this duty of reproof, he in fact sinned, either because out of hatred he wished his brother to continue in sin,Early Church Fathers on Luke 17 →
After the parable of the rich man who is tormented in punishment, Christ added a commandment to give forgiveness to those who turn themselves from their trespasses, lest any one through despair should not be reclaimed from his fault;Early Church Fathers on Luke 17 →
He says, “If he who sins against you repents and acknowledges his fault, you shall forgive him not only once, but very many times.” We … must rather imitate those whose business it is to heal our bodily diseases and who do not care for a…Early Church Fathers on Luke 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 17:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake heed to yourselves..... Or to one another, that ye neither give, nor take offence.
Read John Gill on Luke 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. Take heed to yourselves-Guard your spirit: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
Read Robert Jamieson on Luke 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 3,4. Matthew hath something of the same tendency in ,22, mentioning it as an answer to a question which Peter propounded to our Lord; but the circumstances of both relations are so different that I cannot think them the same, but do believe these words spoken at another time. This doctrine of the forgiveness of our offending brother is pressed upon us in several places in the gospel and New Testament, and that upon the gravest arguments imaginable, 18:35 ; from whence we may justly conclude it a duty of very high concernment for us both to understand and to live in the practice of. It signifies the laying aside of all thoughts or desire of revenge in our own cause. The precept is not…
Read Matthew Poole on Luke 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. Ver. 3.
Read John Trapp on Luke 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Take heed to yourselves.—The position of the words is remarkable, and they have nothing corresponding to them in the parallel passage in Matthew 18:21, where see Note. It is as though our Lord saw in the disciples the tendency to sit in judgment on the sins of others, on such sins especially as He had just condemned, and checked it by the words “take heed to yourselves.” They were in danger of faults hardly less fatal to the spiritual life than selfish luxury, and one of those faults was the temper of hard and unforgiving judgment. When they saw a conspicuous instance of worldliness or other evil, they did as we so often do—they condemned, but did not “rebuke.” In practice, as He taught…
Read Charles John Ellicott on Luke 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. - 4. If thy brother trespass] See the notes on Matthew 18:21; Matthew 18:22.
Read AdamClarke on Luke 17 →CambridgeThe Cambridge Bible for Schools and Colleges3. Take heed to yourselves] The following lesson of forgiveness is added because the hard repellent spirit of aggressive Pharisaism and spiritual pride was of all others the most likely to cause offences. It broke up the bruised reed, and stamped on the smoking flax.If thy brother trespass against thee] Rather, If he sin, omitting “against thee.” Comp. Matthew 18:15-17; Matthew 18:21-22.rebuke him...forgive him] The former duty had been fully recognised in the old dispensation (Leviticus 19:17; Proverbs 17:10); the latter far more distinctly and emphatically in the new (Matthew 18:15). The former is only intended as a help to the latter, 1 Thessalonians 5:14.
Read Cambridge on Luke 17 →Albert Barnes1798–1870Barnes' Notes on the BibleSee the notes at Matthew 18:15, Matthew 18:21-22. “Trespass against thee.” Sin against thee, or does anything that gives you an offence or does you an injury. Rebuke - Reprove. Go and tell him his fault, and seek an explanation.
Read Albert Barnes on Luke 17 →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
Watch yourselves. If your brother sins, rebuke him; and if he repents, forgive him.
Be careful. If your brother sins against you, rebuke him. If he repents, forgive him.
Watch yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him.
Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him.
Tyndale line
¶ Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, forgive him.
Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, forgive him.
Take heed to yourselves: If thy brother shall trespass against thee, rebuke him; and if he shall repent forgive him.
Take heede to your selues: if thy brother trespasse against thee, rebuke him: and if hee repent, forgiue him.
Strictly literal
Take heed to yourselves: if thy brother should sin, rebuke him; and if he should repent, forgive him.
'Take heed to yourselves, and, if thy brother may sin in regard to thee, rebuke him, and if he may reform, forgive him,
Take heed to yourselves, and if your brother may sin in regard to you, rebuke him, and if he may change his mind, forgive him,
Watch yourselves. If your brother sins, rebuke him, and if he repents, forgive him.
From the Latin
Take heed to yourselves. If thy brother sin against thee, reprove him: and if he do penance, forgive him.
Simplified
So take care what you do. If your brother sins, warn him; and if he repents, forgive him.
Give attention to yourselves: if your brother does wrong, say a sharp word to him; and if he has sorrow for his sin, let him have forgiveness.
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.
Attendite vobis : Si peccaverit in te frater tuus, increpa illum : et si pnitentiam egerit, dimitte illi.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܙܕܗܪܘ ܒܢܦܫܟܘܢ ܐܢ ܢܚܛܐ ܐܚܘܟ ܟܐܝ ܒܗ ܘܐܢ ܬܐܒ ܫܒܘܩ ܠܗ
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.
προσέχετε ἑαυτοῖς. ἐὰν — ἁμάρτῃ — — ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ.
The standard critical text of the New Testament.
προσέχετε ἑαυτοῖς. ἐὰν — ἁμάρτῃ — — ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ.
The previous edition, still widely cited.
προσέχετε ἑαυτοῖς. ἐὰν — ἁμάρτῃ — — ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ.
The Society of Biblical Literature edition, freely licensed.
προσέχετε ἑαυτοῖς. ἐὰν — ἁμάρτῃ — — ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ.
The edition that turned scholarship toward the earliest manuscripts.
προσέχετε ἑαυτοῖς. ἐὰν — ἁμάρτῃ — — ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ.
An independent critical text built from the oldest witnesses then known.
προσέχετε ἑαυτοῖς. ἐὰν — ἁμάρτῃ — — ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ.
A recent critical edition following documentary evidence closely.
προσέχετε ἑαυτοῖς. ἐὰν δὲ ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ.
The reading of the majority of surviving manuscripts.
προσέχετε ἑαυτοῖς. ἐὰν δὲ ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ.
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
| Word | Editions carrying it | Missing from |
|---|---|---|
| δὲ now | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| εἰς against | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| σὲ you | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 17:3
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.
προσέχω (prosechō) is a verb meaning to turn one's attention to or care for something. It can imply paying heed, being cautious, or devoting oneself to a person or thing. The New Testament uses it in contexts such as attending to oneself (e.g., Acts 5:35) and providing for others (e.g., Acts 20:28). It can also express a warning to beware of something, as seen in Matthew 6:1.
προσ-έχω,
[in LXX for קשׁב hi., שׁמר ni., etc.;]
to turn to, bring to (freq. ναῦν, expressed or understood, to bring to port, land; Hdt., al.).
τ. νοῦν, seq. dat., to turn one's mind to, attend to; in Xen. and later writers with νοῦν omitted (Bl., § 53, 1; 81, 1): Ac 8:6 16:14, He 2:1, II Pe 1:19; in sense of caring or providing for, Ac 20:28; π. ἑαυτῷ, to give heed to oneself (M, Pr., 157; cf. Ge 24:6, Ex 10:28, al.): Lk 17:3 21:34, Ac 5:35; id.…
προσ-έχω ; impf. προσεῖχον; pf. προσέσχηκα; [ pres. mid. 3 pers. sing. προσέχεται (1 Tim. vi. 3 Tdf.)]; to turn to [ef. πρός, IV. 1], i. 6. 1. to bring to, bring near; thus very freq. in Grk. writ. fr. Hdt. down with ναῦν (quite as often omitting the ναῦν) and a dat. of place, or foll. by πρός with an ace. of place, to bring a ship to land, and simply to touch at, put in. 2. a. τὸν νοῦν, to turn the mind to, attend to, be attentive: τινί, to a person or thing, Arstph. 644. 503; Plat., Dem., Polyb., Joseph., Leian., Plut., al.; once so in the Bible, viz. Job vii. 17. The simple προσέχειν τινί (Sept. for rypn, also for }*1877), with τὸν νοῦν omitted, is often used in the same sense from Xen. down; so in the N. T. [cf. W.593 (552); B. 144 (126)]: Acts viii. 6 ; xvi. 14; Heb. ii. 1; 2 Pet. i. 19, (i Mace. vii. 11; 4 Mace. 1.1 ; Sap. viii.12); in the sense of caring for, providing for, Acts…
Read the full entry →προσέχω at the same amount as the προσευχή, viz. 768 drachmae ; but there is nothing to determine how the two are related (cf. Moulton Exp 7’ xix. p. 41). Amongst the inscrr. a special interest is attached to the ili/B.c. inscr. cited s.v. πλάξ, OGZS 1298 (= Chrest. I. p. 79), where the right of asylum is granted to a Jewish proseucha—riv προσευχὴν ἄσυλον. See further 26. 7267 (B.c. 246-221) ὑπὲρ βασιλέως Πτολεμαίου καὶ βασιλίσσης Βερενίκης ἀδελφῆς καὶ γυναικὸς καὶ τῶν τέκνων τὴν προσευχὴν οἱ ᾿Ιουδαῖοι, 10. 96° (B.c. 205-181) οἱ ἐν ᾿Αθρίβει ᾿Ιουδαῖοι τὴν προσευχὴν Θεῷ Ὑψίστῳ, and of a later date 26. 101° ‘Epplas καὶ Φιλ(ω)τέρα ἡ γυνὴ καὶ τὰ παιδία τήνδε ἐξέδραν τῆι προσευχῆ(ι). Mention may also be made of a Jewish deed of manumission, Zatyschev 11. 52, where a Jewess announces the freedom bestowed on a slave ὅ ἐπὶ τῆς [προ]σευχῆς, ‘in the proseucha,’’ i.e. in the presence of the…
Read the full entry →προσέχω (prosechō) — to watch out.
προσέχω
[Refs 5th c.AD+] ποέχω (which see)) and προσίσχω: aorist προσέσχον:— hold to, offer, προσέσχε μαζὸν [δράκοντι] [Refs 4th c.BC+]; hold against, [τὴν ἀσπίδα] προσῖσχε πρὸς τὸ δάπεδον [Refs 5th c.BC+]; apply, χλιάσματα [Refs 5th c.BC+]
2. π. ναῦν bring a ship to port, προσσχόντες τὰς νέας [Refs 5th c.BC+]; τίς σε προσέσχε.. χρεί; brought thee to land here? [Refs 5th c.BC+], put in, touch at a place, προσσχεῖν ἐς Τύρον, ἐς τὴν Σάμον, etc., [Refs 5th c.BC+]: with dative loci, π. τῇ γῇ [Refs 5th c.BC+]: absolutely, land, [Refs 5th c.BC+]: with words added, πλέων δι᾽ Ἑλλησπόντου π. ἐς Κύζικον [Refs 5th c.BC+]; ὡς γῇ προσέξων τὸ σῶμα, of a shipwrecked sailor, [Refs 1st…
προσέχω
prosecho
from 4314 and 2192; (figuratively) to hold the mind (3563 implied)
towards, i.e. pay attention to, be cautious about, apply oneself to,
adhere to:--(give) attend(-ance, -ance at, -ance to, unto), beware, be
given to, give (take) heed (to unto); have regard.
see GREEK for 4314
see GREEK for 2192
προσέχω
v.
I pay attention to, devote myself to
προσέχω prosechō 24x
to have in addition; to hold to, bring near; absol. to apply the mind to a thing, to give heed to, attend to, observe, consider, Acts 5:35; Heb. 2:1; 2 Pet. 1:19; to take care of, provide for, Acts 20:28; when followed by ἀπό, μή, or μήποτε, to beware of, take heed of, guard against, Mt. 6:1; 7:15; to assent to, yield credence to, follow, adhere or be attached to, Acts 8:6, 10, 11; 16:14; to give one’s self up to, be addicted to, engage in, be occupied with, 1 Tim. 1:4, 3:8
προσέχω and προσ-ίσχω fut. ξω aor2 προσέσχον to hold to, offer, Aesch.: to bring to, τὴν ἀσπίδα προσίσχειν πρὸς τὸ δάπεδον Hdt.
πρ. ναῦν to bring a ship near a place, bring it to port, Hdt.; Μαλέᾳ προσίσχων πρῷραν Eur.; τίς σε προσέσχε χρεία; what need brought thee to land here? Soph.; alone, to put in, touch at a place, προσσχεῖν ἐς τὴν Σάμον, πρὸς τὰς νήσους Hdt.;—also c. dat. loci, πρ. τῇ νήσῳ, etc., id. Hdt.; also c. acc. loci, προσέσχες τήνδε γῆν Soph.:— absol. to land, Hdt., etc.
to turn to or towards a thing, πρ. ὄμμα Eur.; πρ. τὸν νοῦν to turn one's mind to a thing, be intent on it, Lat. animadvertere, τινί or πρός τινι Ar., etc.; πρ. τὸν νοῦν πρός τινι id. Ar.:—absol., πρόσεχε τὸν νοῦν take heed, id. Ar.…
Read the full entry →Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
hed: This word, in the sense of giving careful attention ("take heed," "give heed," etc.), represents several Hebrew and Greek words; chief among them shamar, "to watch"; blepo, "to look," horao, "to see." As opposed to thoughtlessness, disregard of God's words, of the counsels of wisdom, of care for one's ways, it is constantly inculcated as a duty of supreme importance in the moral and spiritual life (De 4:9,15,23; 27:9 the King James Version, etc.; Jos 22:5; 23:11; Ps 39:1; Mt 16:6; Mr 4:24; 13:33; Lu 12:15; 1Co…
24 occurrences in the New Testament, rendered 11 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 24 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 66 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 ἔμπαλιν ὅταν τοῦτο νικήσῃ νίκην κακήν, εἴκει ὁ νοῦς κωλυόμενος προσέχειν ἑαυτῷ καὶ τοῖς ἑαυτοῦ πᾶσιν ἔργοις.
καὶ νύκτα μὲν πᾶσαν ἐν παρασκευαῖς ἦσαν τῶν τε ὅπλων εἴ τι πεπονηκὸς ἦν ἀναλαμβάνοντες καὶ τοῖς στρατηγοῖς προσέχοντες, ὡς ὁρμήσοντες ἐπὶ τὴν μάχην ὁπότε κελεύσειεν αὐτοὺς Μωυσῆς.
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
Ἑρμίας Ἀκουσιλάωι τῶι φιλτάτωι πλεῖστα χαίρειν. Σωτηρίχωι τῶι λάξωι … … πρόσεχε χάριν οὗ παρορίζεται ὑπὸ γείτονος ἐωνημένου τῶν γειτνιωσῶν αὐτῷ ε … … Λυσιμάχῳ τῶι
μου … Πετεησιπῶτος ἀποστάντος εἰς Ὀᾶσιν ἐνπορίας χάριν … ἐμῶν καὶ μήτηρ τέκνων ἑπτὰ προσεῖχον ταῖς τῆς οἰκίας μου οἰκονομίαις. νυκτὸς δὲ ἐνστάσης τῆς κδ εἰς τὴν κε τοῦ
προσήκει δὲ καὶ σέ μὴ μόνον ταῖς τῶν πρακτόρων καὶ τῶν ἄλλων πραγματικῶν προσφωνήσεσει προσέχειν, ἀλλὰ ἐπιμελῶς ἐξετάζειν τίνες εἰσὶ οἱ τῷ ὄντι ἀνακεχωρηκότες τ … ς προθέντα καὶ
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-2DPM — Reflexive pronoun · second person · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
F-2DPM Part of Speech: reFlexive pronoun Person: second Case: Dative Number: Plural Gender: Masculine
331 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
ἐάν is a conditional particle formed from εἰ (if) and ἄν. It indicates uncertainty or a hypothetical situation, often followed by the subjunctive mood. The New Testament uses it in various contexts, such as in Matthew 6:22 and Romans 2:25. It can also appear with other particles, enhancing its conditional meaning.
ἐάν, contr. fr. εἰ ἄν,
conditional particle,
representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ c. ind. (Bl., §65, 4; cf. Jo 13:17, I Co 7:36), if haply, if;
c. subjc. (cl.);
ἐάν ; I. aconditional particle (derived fr. εἰ ἄν), which makes reference to time and to experience, introducing something future, but not determining, before the event, whether it is certainly to take place; if, in case, (Lat. si; Germ. wenn; im Fall, dass; falls; wofern); οἴ.» among others, Hermann ad Viger. p.832; Klotz ad Devar. ii. 2 p- 450 sqq.; W. 291 (273) sq. It is connected 1. with the Subjunctive, according to the regular usage of the more ancient and elegant classic writers. a. with the subjunc. Present: Mt. vi. 22 (ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς 7, if it be the case, as to which I do not know, that thine eye etc.); ibid. 23; xvii. 20; Lk. x. 6; Jn. vii. 17; viii. 54 [RGL mrg.]; ix. 31; xi. 9,10; Acts v. 38; xiii. 41; Ro. ii. 25 sq.; 1 Co.ix.16; Gal. v. 2; 1 Tim. i. 8 [not Lehm.]; Heb. xiii. 23; 1 Jn. i. 9; ii. 3, 15 ete. Ὁ. with the subjunc. Aorist, corresponding to the Lat.…
Read the full entry →ἐάν (ean) — if.
ἐάν
(so early Attic Inscrr., as [Refs 4th c.BC+], also contraction ἤν and ἄν, see at {ἤν},{ἄν} (B) [ᾱ], which by crasis with καί become κἄν:—if haply, if, regularly followed by subjunctive: for its use and for examples, see at {εἰ} [Refs 5th c.BC+]
II. in Hellenistic and late Greek, ={ἄν} after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, [LXX+5th c.BC+]
ἐάν ἐάνπερ
ean
from 1487 and 302; a conditional particle; in case that, provided,
etc.; often used in connection with other particles to denote
indefiniteness or uncertainty:--before, but, except, (and) if, (if)
so, (what-, whither-)soever, though, when (-soever), whether (or), to
whom, (who-)so(-ever). See 3361.
see GREEK for 1487
see GREEK for 302
see GREEK for 3361
ἐάν
Cond.
if
ἐάν compounded of εἰ ἄν ἐα?ν contracts into ἤν and ἄν if haply, if, followed by subj. (whereas εἰ is foll. by ind. or opt.), epic εἴ κε, αἴ κε.
in NTest. ἐάν is used just like the adverb ἄν after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, ὅσος ἐάν, ὅστις ἐάν, ὅπου ἐάν, etc.
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
345 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 339 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 746 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
ἐὰν δέ που μόνῃ περιπεσὼν βιάσηται μηδενὸς βοηθοῦ παρόντος, μόνος ἀποθνησκέτω.
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.
δεδανεισμένος Πανᾶς Ἀγαθίνωι καὶ Πατῆτι τοῖς δανείζουσιν ἐν μηνὶ Ἐπεὶφ εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ
ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα
τοῦτο ἀποδότω ὁ δεδανεισμένος τῶι δανείζοντι ἐν μηνὶ Μεσορὴ λ τοῦ αὐτοῦ ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἁμαρτάνω (i.e., *hamartano*) means to miss the mark, often used metaphorically to signify sin or wrongdoing. It is derived from the root meaning to miss and encompasses a range of meanings from failing to achieve a goal to violating God's law. In the New Testament, it appears in various contexts, such as in Matthew 18:25 and Romans 3:23, highlighting its moral implications.
ἁμαρτάνω
(pres. formed from aor. ἁμαρτεῖν),
[in LXX for חטא, also for אשׁם, רשׁע, etc.;]
to miss the mark (Hom., Æsch., al.), hence metaph. (Hom., al.), to err, do wrong.
ἁμαρτάνω ; fut. ἁμαρτήσω (Mt. xviii. 21; Ro. vi. 15; in the latter pass. LT Tr WH give ἁμαρτήσωμεν for RG ἁμαρτήσομεν), in class. Grk. ἁμαρτήσομαι; 1 aor. (later) ἡμάρτησα, Mt. xviii. 15; Ro. v. 14, 16 (ef. W. 82 (79); B. 54 (47)); 2 aor. ἥμαρτον; pf. ἡμάρτηκα; (ace. to a conjecture of Bitm., Lexil. i. p. 137, fr. a priv. and μείρω. peipopat, μέρος, prop. to be without a share in, sc. the mark); prop. to miss the mark, (Hom. Il. 8, 311, ete.; with gen. of the thing missed, Hom. II. 10, 372; 4,491; τοῦ σκοποῦ, Plat. Hipp. min. p. 375 a.; τῆς ὁδοῦ, Arstph. Plut. 961, al.); then to err, be mistaken; lastly to miss or wander from the path of uprightness and honor, to door go wrong. [Even the Sept., although the Hebr. son also means primarily to miss, endeavor to reserve duapt. exclusively for the idea of sin; and where the Hebr. signifies to miss one’s aim in the literal sense, they avail…
Read the full entry →ἁμαρτάνω. It will be convenient to give (non-Christian) citations for this important word fully. In a private letter of the time of Augustus the writer complains—éy@ μὲν οὐ δοκῶι ἄξιος εἶναι ὑβρίζεσθαι .. . οὐδὲ γὰρ ἡμάρτηκά τι εἰς σέ (cf. Ac 25%, etc.), BGU IV. 11414: cf. 1. δ ἐν τῇ πρώτῃ μου ἐπιστολῇ οὐθὲν ἁμάρτημα ever (1. ἔνι -- ἔνεστι).. BGU III. 846 (i/a.p.) (= Selections, p. 93, Documents, p. 259) is an illiterate appeal from Antonius Longus to his mother entreating her to be reconciled to him. He makes his daily prayer to Serapis for her, etc.—Aouroy οἶδα τί αἰμαυτῷ παρέσχημαι, παιπαίδδευμαι καθ᾽ ὃν δὴ (corrected from δὶ) τρόπον, οἶδα, ὅτι ἡμάρτηκα (1. ro ff.), ““ But I know I have been punished with what I have brought upon myself, in a way that I know, for I have sinned”: cf. Lk 1518 #1 In the interesting rescript of an Emperor to the Jews, P Par 685°f-, we read, καὶ yap τοὺς…
Read the full entry →ἁμαρτάνω (hamartanō) — to sin.
ἁμαρτάνω [ᾰμ.. ᾰν]:
future ἁμαρτήσομαι[Refs 8th c.BC+] later -ήσω [NT+2nd c.AD+], (δι-) [Refs 5th c.BC+], (ἐξ-) [Refs]Acut. (Sp.)[Refs]aorist 2 ἥμαρτον[Refs 6th c.BC+], Attic dialect; Epic dialect ἤμβροτον, but only indicative; Aeolic dialect 3rd.pers.singular ἄμβροτε[Refs 7th c.BC+], infinitive ἀμβρότην[Refs]; optative ἁμάρτοιν (for ἁμάρτοιμι) [Refs 5th c.BC+]: aorist 1 ἡμάρτησα[Refs 5th c.BC+]: perfect ἡμάρτηκα[Refs 5th c.BC+], Attic dialect:—passive, aorist ἡμαρτήθην[Refs 5th c.BC+]: perfect ἡμάρτημαι[Refs 5th c.BC+]: pluperfect ἡμάρτητο[Refs 5th c.BC+]:—miss the mark, especially of spear thrown, absolutely, [Refs 8th c.BC+]; ἁ. τῆς ὁδοῦ miss road, [Refs 5th c.BC+]
Read the full entry →ἁμαρτάνω
hamartano
perhaps from 1 (as a negative particle) and the base of 3313;
properly, to miss the mark (and so not share in the prize), i.e.
(figuratively) to err, especially (morally) to sin:--for your faults,
offend, sin, trespass.
see GREEK for 1
see GREEK for 3313
ἁμαρτάνω
v.
I sin
ἁμαρτάνω hamartanō 43x
pr. to miss a mark; to be in error, 1 Cor. 15:34; Tit. 3:11; to sin, Jn. 5:14; to be guilty of wrong, Mt. 18:15
ἁμαρτάνω Root ΑΜΑΡΤ to miss, miss the mark, c. gen., ἑκὼν ἡμάρτανε φωτός he missed the man on purpose, Il.; ἁμ. τῆς ὁδοῦ to miss the road, Ar.; τοῦ σκοποῦ Antipho.
generally, to fail of doing, fail of one's purpose, to miss one's point, fail, go wrong, Od., etc.; c. gen., νοήματος ἤμβροτεν failed in hitting upon the thought, id. Od., etc.; ἁμ. τοῦ χρησμοῦ to mistake it, Hdt.
to fail of having, i. e. to be deprived of, lose, c. gen., ἁμαρτήσεσθαι ὀπωπῆς that I should lose my sight, Od.; ἁμ. πιστῆς ἀλόχου Eur.
to fail, do wrong, err, sin, Hom., etc.; c. dat. modi, γνώμῃ ἁμ. to err in judgment, Hdt.; or ἐν λόγοις id. Hdt., Plat.; with a neut. adj., τόδε γ᾽ ἤμβροτον I erred in this, Od.; in Prose, ἁμ. περί τι ἁμ. περί τι to do wrong in a matter, Plat.…
Verb-2AAS-3S — Verb · second aorist · active · subjunctive · third person · singularsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: third Number: Singular
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
43 occurrences in the New Testament, rendered 23 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 43 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 127 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.
τάχα δὲ μηδὲ ἁμαρτάνειν φήσει τὸ παράπαν, εἴ γε τὰ ἀκούσια καὶ κατὰ ἄγνοιαν οὐδὲ ἀδικημάτων ἔχειν λόγον φασί τινες.
μόνος γὰρ οὗτος δοῦναί τε ταῦτα τοῖς ἀξίοις καὶ ἀφελέσθαι τῶν ἁμαρτανόντων εἰς αὐτὸν ἱκανός, ᾧ παρέχοντες ἑαυτοὺς οἵους αὐτός τε βούλεται κἀγὼ τὴν διάνοιαν αὐτοῦ σαφῶς ἐξεπιστάμενος παραινῶ, οὐκ ἂν ὄντες μακαριστοὶ καὶ ζηλωτοὶ πᾶσιν ἀτυχήσαιτέ ποτʼ…
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 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 →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AS — Personal pronoun · second person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-2AS Part of Speech: Personal pronoun Person: second Case: Accusative Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The 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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
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
ἀδελφός is built from a copulative particle and δελφύς, meaning 'womb.' It primarily refers to a brother, either by birth or in a broader sense, such as a fellow Christian or a member of the same nation. In the New Testament, it appears in various contexts, including familial and spiritual relationships, as seen in Matthew 1:2 and 1 Corinthians 1:1.
ἀδελφός, -οῦ, ὁ
(< ἀ- copul., δελφύς, womb),
in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102 f.), for אָח;]
lit. of a brother (Ge 4:2, al.).
Of a neighbour (Le 19:17).
Of a member of the same nation (Ex 2:14, De 15:3). In NT in each of these senses (1. Mt 1:2, al.; 2. Mt 7:3; 3. Ro 9:3) and also,
ἀδελφός, -οῦ, ὁ, (fr. a copulative and δελφύς, from the same womb; cf. ἀγάστωρ), [fr. Hom. down]; 1. a brother (whether born of the same two parents, or only of the same father or the same mother): Mt. i. 2; iv. 18, and often. That ‘the brethren of Jesus,’ Mt. xii. 46, 47 [but WH only in mrg.]; xiii. 55 sq.; Mk. vi. 3 (in the last two passages also sisters); Lk. viii. 19 sq.; Jn. ii. 12; vii. 8; Acts i. 14; Gal. i. 19; 1 Co. 1. 5, are neither sons of Joseph by a wife married before Mary (which is the account in the Apocryphal Gospels [ef. Thilo, Cod. Apocr. N. T. i. 8362 sq.]), nor cousins, the children of Alpheus or Cleophas [i. 6. Clopas] and Mary a sister of the mother of Jesus (the current opinion among the doctors of the church since Jerome and Ausustine [ef. Bp. Lghtft. Com. on Gal., diss. ii.]), according to that use of language by which ἀδελφός like the Hebr. τὶ denotes any…
Read the full entry →ἀδελφός. For the literal and the more general derived sense we may quote Sy// 474° ἀδελφοὶ ols κοινὰ τὰ πατρῷα, and 276" διὰ τὸ Μεσσαλιήτας εἶναι ἡμῖν ἀδελφούς]. In P Lond 421 (B.C. 168) (= I. p. 30, Selections p. 9) ᾿Ισίας Ἡφαιστίωνι τῶι ἀδελφῶ[ι χαί(ρειν)], it seems probable that Isias is
ἀδελφός (adelphos) — brother.
ἀδελφός [ᾰ],
(ἀ- copulative, δελφύς, [Refs 4th c.BC+]; compare ἀγάστωρ) properly, son of the same mother:
I. as substantive, ἀδελφός, ὁ, vocative ἄδελφ; Epic dialect, Ionic dialect, and Lyric poetry ἀδελφεός (genitive -ειοῦ in [Refs 8th c.BC+]:—brother, [Refs 8th c.BC+]; ἀδελφοί brother and sister, [Refs 5th c.BC+]; so of the Ptolemies, θεοὶ ἀδελφοί[Refs 3rd c.BC+]; ἀπ᾽ ἀμφοτέρων ἀδελφεός[LXX+5th c.BC+]
I.2. kinsman,[LXX]; tribesman, Ex.[Refs]
I.3. colleague, associate, [Refs]; member of a college, [Refs]
I.4. term of address, used by kings, [LXX+2nd c.BC+], etc.:—as a term of affection, applicable by wife to husband, [LXX+2nd c.BC+]
I.5. brother (as a fellow Christian), [NT]; of other religious communities, e.g. Serapeum, [Refs 2nd c.BC+]
ἀδελφός
adelphos
from 1 (as a connective particle) and delphus (the womb); a brother
(literally or figuratively) near or remote (much like 1):--brother.
see GREEK for 1
see GREEK for 1
ἀδελφός, οῦ, ὁ
n.m.
a brother
ἀδελφός adelphos 343x
a brother, near kinsman or relative; one of the same nation or nature; one of equal rank and dignity; an associate, a member of the Christian community
ἀδελφός α copul. , δελφύς; cf. Lat. couterinus ἀδελφοί are properly sons of the same mother:
as Subst., ἀδελφός, ὁ, voc. ἄδελφε (not -φέ), ionic ἀδελφεός, epic -ειός:—a brother, or generally, a near kinsman, ἀδελφοί brother and sister, like Lat. fratres, Eur.; ἀδελφεοὶ ἀπ᾽ ἀμφοτέρων brothers by both parents, i. e. not half-brothers, Hdt.
a brother (as a fellow Christian), NTest.
adj., ἀδελφός, ή, όν, brotherly or sisterly, Trag., Plat.
like Lat. geminus, gemellus, of anything in pairs, twin, Xen.:—then, just like, c. gen. or dat., ἀδελφὰ τῶνδε, ἀδελφὰ τούτοισι Soph.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
bruth'-er ('ach; adelphos = kin by birth, from the same parents or parent): Used extensively in both Old Testament and New Testament of other relations and relationships, and expanding under Christ's teaching to include the universal brotherhood of man. Chiefly employed in the natural sense, as of Cain and Abel (Ge 4:8); of Joseph and his brethren (Ge 42:3); of Peter and Andrew, of James and John (Mt 10:2). Of other relationships:
(1) Abram's nephew, Lot, is termed "brother" (Ge 14:14);
(2) Moses' fellow-countrymen are "brethren" (Ex 2:11; Ac 3:22; compare
Brother
(1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19).
(2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46; John 7:3; Acts 1:14; Gal. 1:19).
(3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22; Heb. 7:5).
The Hebrew word is used in various senses in the Old Testament, as, Any kinsman, and not a mere brother; e.g. nephew, (Genesis 13:8; 14:16) husband, (Solomon 4:9) One of the same tribe. (2 Samuel 19:13) Of the same people, (Exodus 2:11) or even of a cognate people. (Numbers 20:14) An ally. (Amos 1:9) Any friend, (Job 5:15) One of the same office. (1 Kings 9:13) A fellow man. (Leviticus 19:17) Metaphorically of any similarity, as in (
Signifies in Scripture the son of the same parent or parents, Mt 1:2 Lu 6:14; a cousin or near kinsman, Ge 13:8 14:16 Joh 7:3 Ac 1:14; one of the same stock or country, Mt 5:47 Ac 3:22 Heb 7:5; a fellow-man, and equal, Mt 5:23 7:3; one beloved, 2Sa 1:26; Christians, as sons of God, Ac 9:30 11:29. In
348 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 343 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 419 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
οἱ μὲν οὖν ἀδελφοὶ διαφόροις ἔχαιρον ἐπιτηδεύμασιν·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ
ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει
ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GS — Personal pronoun · second person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-2GS Part of Speech: Personal pronoun Person: second Case: Genitive Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ἐπιτιμάω (i.e., *epitimao*) is built from the prefix ἐπι- and the root τιμάω. It covers a range of meanings including to honor, to raise in price, and primarily to censure or rebuke. In the New Testament, it appears in contexts where Jesus admonishes or rebukes, such as in Matthew 19:13 and Luke 23:40.
OnE may ‘rebuke’ another without bringing the rebuked to a conviction of any fault on his part; and this, either because there was no fault, and the rebuke was therefore unneeded or unjust; or else because, though there was such fault, the rebuke was ineffectual to bring the offender to own it; and in this possibility of ‘rebuking’ for sin, without ‘ convincing’ of sin, lies the distinction between these two words. In ἐπιτιμᾶν lies simply the notion of rebuking ; which word can therefore be used of one unjustly checking or blaming another; in this sense Peter ‘began to rebuke’ his Lord (ἤρξατο ἐπιτιμᾶν, Matt. xvi. 22; cf. xix. 13; Luke xviii. 39):—or ineffectually, and without any profit to the person rebuked, who is not thereby brought to see his sin; as when the penitent robber ‘rebuked ’ (ἐπετίμα) his fellow malefactor (Luke xxiii. 40; cf. Mark ix. 25). But ἐλέγχειν is a much more…
Read the full entry →ἐπι-τιμάω, -@; impf. 3 pers. sing. ἐπετίμα, 3 pers. plur. ἐπετίμων; 1 aor. ἐπετίμησα; Sept. for 11; in Grk. writ. 1. to show honor to, to honor: twa, Hdt. 6, 39. 2. to raise the price of: 6 σῖτος ἐπετιμήθη, Dem. 918, 22; al. 3. to adjudge, award, (fr. τιμή in the sense of merited penalty): τὴν δίκην, Hat. 4, 43. 4. to tax with fault, rate, chide, rebuke, reprove, censure severely, (so Thue., Xen., Plato, Dem., al.) : absol. 2 Tim. iv. 2; τινί, charge one with wrong, Lk. [ix. 55]; xvii. 3; xxiii. 40; to rebuke —in order to curb one’s ferocity or violence (hence many formerly gave the word the meaning to restrain; against whom cf. Fritzsche on Matt. p. 325), Mt. Vili. 26; xvii. 18; Mk. iv. 39; Lk. iv. 39,41; viii. 24; ix. 42; Jude 9 [where Rec. strangely ἐπιτιμῆσαι (1 aor. act. inf.) for -unoa (opt. 3 pers. sing.)]; or to keep one away from another, Mt. xix. 13; Lk. xviii. 15; Mk. x. 13…
Read the full entry →ἐπιτιμάω = ‘‘censure,” ‘‘ lay under a penalty,” as notably in Mk (see Allen ad Mk 839), may be illustrated from P Magd 245 B.C. 218) ἀγανακτήσαντος δέ pov Kal ἐπιτιμῶντος avt[ Ht, P Par 427 (B.C. 156) μεταπεμψάμενος οὖν αὐτὸν Kal τὸν φυλακίτην ἐπετίμων αὐτῷ, P Oxy X. 12959 (ii/iii A.D.) ἐὰν δὲ μέλλῃς οὕτω αὐτῷ ἐπιτιμᾶν, and Sy// 177° (B.C. 303) Strw]s, ἐάν τινες φαίνωνται μὴ τὰ βέλτιστα νομογραφοῦντες, ἀλλ᾽ [ἀνεπιτήδεια, αὐτοῖς] ἐπιτιμῶμεν καὶ ζημιῶμεν. In PSI IV. 3567 (B.C. 253-2) ἐπιτετίμηται is used of χόρτος that has been ‘‘augmented” in price. For ἐπιτιμή = “ penalty,” “fine,” see P Petr III. 20 versoii-5 (B.c. 246) τὰς ἐπιτιμὰς eis τὸ βασιλικ[ό]ν, and for the corresponding use of τὸ ἐπίτιμον, see P Gen I. 201° (ii/B.c.) προσαποτισάτω ἐπίτιμον παραχρῆμα, P Oxy II. 27528 (a.p. 66) (= Selections, p. 57) ἐπίτειμον δραχμὰς ἑκατόν, 7). X. 128249 (A.p. 83) τό τε βλάβος kal ἐπίτειμον…
Read the full entry →ἐπιτιμάω (epitimaō) — to rebuke.
ἐπιτιμ-άω,
Ionic dialect and Delph. ἐπιτιμέω, [Refs 5th c.BC+]:— lay a value upon: hence,
1. show honour to, τινά Hdt. [prev. cited]
2. raise in price, οἶνον ἐ. πολύ [Refs 4th c.BC+]; τὴν αἴτησιν ἐ. raise the demand, [Refs]:—passive, rise in price, of corn, [Refs 4th c.BC+]
II. of judges, lay a penalty on a person, τοῖς ἐξάρνοις ἐ. ταλάντου ἑκάστῳ variant in [Refs 4th c.BC+]; but ἐ. τὴν ἀρχαίην δίκην make the original trial the ground of punishment, [Refs 5th c.BC+]
II.2. object to one as blameable, τινί τι [Refs 5th c.BC+]:—passive, [Refs 4th c.BC+]
II.2. b with accusative of things only, censure, οὐ τοῦτ᾽ ἐπιτιμῶ [Refs 4th c.BC+]:—passive, τὸ..ὑπὸ τῶν πολλῶν ἐπιτιμώμενον [Refs 5th…
ἐπιτιμάω
epitimao
from 1909 and 5091; to tax upon, i.e. censure or admonish; by
implication, forbid:--(straitly) charge, rebuke.
see GREEK for 1909
see GREEK for 5091
ἐπιτιμάω
v.
I rebuke, chide, admonish, warn
ἐπιτιμάω fut. ήσω to lay a value upon, Lat. aestimare: hence,
to shew honour to, τινά Hdt.
to raise in price:—Pass. to rise in price, Dem.
of judges, to lay a penalty on a person, Hdt.
c. acc. to censure, Dem.; also c. dat., id. Dem.: absol., Thuc.
Verb-AAM-2S — Verb · aorist · active · imperative · second person · singularaorist active imperative — a completed action, viewed as a whole.
V-AAM-2S Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Singular
re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Ne 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isa 25:8; Jer 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Ho 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Mt…
29 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 30 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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 δὴ τούτοις ἐπιτιμῶν τὸν ἐπινίκιον ὕμνον ἐξάρχων ἐδείχθη.
καὶ καταλαβὼν οὕτως ἔχοντα τὸ μὲν ἐπιτιμᾶν ἢ φάναι γενέσθαι τι προπετὲς αὐτῷ τελέως ἀνοίκειον εἰς τὸν καιρὸν ἡγήσατο·
ἀγνοημάτων ἁμαρτημάτων καταγνωσμάτων … ων σκεπεστικῶν αἰτιῶν πασῶν ἐπιγραφῶν ζημιῶν παραλογειῶν ἐπιτίμων προστίμων … τοῦ ιθ ἔτους ὀφειλημάτων βασιλικῶν πάντων … ουλ … τισὶν τούτων προσηγμένοις
βεβαιώσαντες καὶ ὑπὲρ τοῦ μὴ διακωλύσειν μήτʼ ἐνκαλέσειν τρόπωι ὡιτινιοῦν ὁρισθέντων κατὰ τοῦ παραβαίνοντος ἐπιτίμων, … … σθος ἀπηλπικὼς τὸ καλῶς ἔχον κατὰ τὴν τοῦ ὁμολογίου συγγραφὴν διακωλύσειν τρόποις
τῶν ὑπὸ τοῦ προγεγραμμένου μου πατρὸς ἀπολελειμμένων πρὸς τὸ μὴ διοχλεῖσθαί με ὑπὲρ τῶν ἐπιτίμων. διευτύχει. Ἡρακλείδης ὁ καὶ Οὐαλέριoς Ἡρακλείδου Μάρωνος Ματίδιος ὁ καὶ Καλλιτέκνειος ἐπιδέδωκα καθὼς πρόκειται.
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 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 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
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
ἐάν is a conditional particle formed from εἰ (if) and ἄν. It indicates uncertainty or a hypothetical situation, often followed by the subjunctive mood. The New Testament uses it in various contexts, such as in Matthew 6:22 and Romans 2:25. It can also appear with other particles, enhancing its conditional meaning.
ἐάν, contr. fr. εἰ ἄν,
conditional particle,
representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ c. ind. (Bl., §65, 4; cf. Jo 13:17, I Co 7:36), if haply, if;
c. subjc. (cl.);
ἐάν ; I. aconditional particle (derived fr. εἰ ἄν), which makes reference to time and to experience, introducing something future, but not determining, before the event, whether it is certainly to take place; if, in case, (Lat. si; Germ. wenn; im Fall, dass; falls; wofern); οἴ.» among others, Hermann ad Viger. p.832; Klotz ad Devar. ii. 2 p- 450 sqq.; W. 291 (273) sq. It is connected 1. with the Subjunctive, according to the regular usage of the more ancient and elegant classic writers. a. with the subjunc. Present: Mt. vi. 22 (ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς 7, if it be the case, as to which I do not know, that thine eye etc.); ibid. 23; xvii. 20; Lk. x. 6; Jn. vii. 17; viii. 54 [RGL mrg.]; ix. 31; xi. 9,10; Acts v. 38; xiii. 41; Ro. ii. 25 sq.; 1 Co.ix.16; Gal. v. 2; 1 Tim. i. 8 [not Lehm.]; Heb. xiii. 23; 1 Jn. i. 9; ii. 3, 15 ete. Ὁ. with the subjunc. Aorist, corresponding to the Lat.…
Read the full entry →ἐάν (ean) — if.
ἐάν
(so early Attic Inscrr., as [Refs 4th c.BC+], also contraction ἤν and ἄν, see at {ἤν},{ἄν} (B) [ᾱ], which by crasis with καί become κἄν:—if haply, if, regularly followed by subjunctive: for its use and for examples, see at {εἰ} [Refs 5th c.BC+]
II. in Hellenistic and late Greek, ={ἄν} after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, [LXX+5th c.BC+]
ἐάν ἐάνπερ
ean
from 1487 and 302; a conditional particle; in case that, provided,
etc.; often used in connection with other particles to denote
indefiniteness or uncertainty:--before, but, except, (and) if, (if)
so, (what-, whither-)soever, though, when (-soever), whether (or), to
whom, (who-)so(-ever). See 3361.
see GREEK for 1487
see GREEK for 302
see GREEK for 3361
ἐάν
Cond.
if
ἐάν compounded of εἰ ἄν ἐα?ν contracts into ἤν and ἄν if haply, if, followed by subj. (whereas εἰ is foll. by ind. or opt.), epic εἴ κε, αἴ κε.
in NTest. ἐάν is used just like the adverb ἄν after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, ὅσος ἐάν, ὅστις ἐάν, ὅπου ἐάν, etc.
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
345 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 339 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 746 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
ἐὰν δέ που μόνῃ περιπεσὼν βιάσηται μηδενὸς βοηθοῦ παρόντος, μόνος ἀποθνησκέτω.
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.
δεδανεισμένος Πανᾶς Ἀγαθίνωι καὶ Πατῆτι τοῖς δανείζουσιν ἐν μηνὶ Ἐπεὶφ εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ
ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα
τοῦτο ἀποδότω ὁ δεδανεισμένος τῶι δανείζοντι ἐν μηνὶ Μεσορὴ λ τοῦ αὐτοῦ ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν
μετανοέω (metanoeo) means to change one's mind or purpose, particularly in the context of repentance from sin. It is derived from the roots for 'after' and 'to think,' indicating a reconsideration that leads to moral change. The New Testament frequently uses it to denote genuine repentance involving a change of heart and behavior, as seen in verses like Matthew 3:2 and Acts 2:38. There is a noted distinction between this term and related words, particularly in how they express the depth of remorse and the intention to amend one's life.
Ir is often stated by theologians of the Reformation period that μετάνοια and μεταμέλεια, with their several verbs, μετανοεῖν and μεταμέλεσθαι, are so far distinct, that where it is intended to express the mere desire that the done might be undone, accompanied with regrets or even with remorse, but with no effective change of heart, there the latter words are employed; but where a true change of heart toward God, there the former. It was Beza, I believe, who first strongly urged this. He was followed by many; thus see Spanheim, Dub. Hvang. vol. iii. dub. 9; and Chillingworth (Sermons before Charles I. p. 11): ‘To this purpose it is worth the observing, that when the Scripture speaks of that kind of repentance, which is only sorrow for something done, and wishing it undone, it constantly useth the word μεταμέλεια, to which forgiveness of sins is nowhere promised. So it is written of…
Read the full entry →μετα-νοέω, -ῶ,
[in LXX for נחם ni., I Ki 15:29, Je 4:28, al.;]
to change one's mind or purpose, hence, to repent; in NT (exc. Lk 17:3, 4), of repentance from sin, involving amendment: seq. ἀπό, Ac 8:22; ἔκ, Re 2:21, 22 9:20, 21 16:11 (מִן שׁוּב); ἐπί, II Co 12:21; absol., Mt 3:2 4:17 11:20 12:41, Mk 1:15 6:12, Lk 11:32 13:3, 5 15:7, 10 16:30 17:3, 4, Read the full entry →
μετα-νοέω, -@; fut. μετανοήσω ; 1 aor. μετενόησα; fr. [Antipho], Xen. down; Sept. several times for 003; to change one’s mind, i. e. to repent (to feel sorry that one has done this or that, Jon. iii. 9), of having offended some one, Lk. xvii. 3 sq.; with ἐπί τινε added (dat. of the wrong, Hebr. Sy, Am. vii. 3; Joel ii. 13; Jon. iii. 10; iv. 2), of (on account of) something (so Lat. me paenitet alicuius rei), 2 Co. xii. 21; used esp. of those who, conscious οὗ their sins and with manifest tokens of sorrow, are intent on obtaining God’s pardon; to repent (Lat. paenitentiam agere): petavo® ἐν σάκκῳ καὶ σποδῷ, clothed in sackcloth and besprinkled with ashes, Mt. xi. 21; Lk. x. 13. to change one’s mind for the better, heartily to amend with abhorrence of one’s past sins: Mt. iii. 2; iv. 17; Mk. i. 15, (ef. Mt. iii. 6 ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν : ib. 8 and Lk. iii. 8 καρποὺς ἀξίους…
Read the full entry →μετανοέω (metanoeō) — to repent.
μετανο-έω,
perceive afterwards or too late, opposed to προνοέω, [Refs 5th c.BC+]; opposed to προβουλεύομαι, [Refs 3rd c.AD+]; concur subsequently, τισι [Refs 2nd c.AD+]
2. change one's mind or purpose, [Refs 5th c.BC+]; μ. μὴ οὔτε.. τῶν χαλεπῶν ἔργων ᾖ τὸ.. ἄρχειν change one's opinion and think that it is not.., [Refs 5th c.BC+]
3. repent, [NT+5th c.BC+]; ἐπί τινι [Refs 1st c.AD+]: with participle, μ. γενόμενος Ἕλλην [Refs 2nd c.AD+]
4. with accusative, repent of, τὴν ἄφιξιν [Refs 1st c.AD+]
μετανοέω
metanoeo
from 3326 and 3539; to think differently or afterwards, i.e.
reconsider (morally, feel compunction):--repent.
see GREEK for 3326
see GREEK for 3539
μετανοέω
v.
I repent, change my mind
μετανοέω fut. ήσω to change one's mind or purpose, Plat., Xen.
to repent, Antipho., etc.
Verb-AAS-3S — Verb · aorist · active · subjunctive · third person · singularaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: third Number: Singular
34 occurrences in the New Testament, rendered 17 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 34 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 18 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.
τὸ μὲν μηδὲν ἁμαρτεῖν ἴδιον θεοῦ, τὸ δὲ μετανοεῖν σοφοῦ·
ἐν τούτοις δʼ ὄντων τῶν πραγμάτων δείσας Μωυσῆς, μὴ γένηταί τι χεῖρον, συναγαγὼν εἰς ἐκκλησίαν τὸν λαὸν οὐδενὸς μὲν κατηγόρει πρὸς ὄνομα μὴ βουλόμενος εἰς ἀπόνοιαν περιστῆσαι τοὺς ἐκ τοῦ λανθάνειν μετανοῆσαι δυναμένους,
Μετανοήσατε, οἶκος Ἰσραήλ, ἀπὸ τῆς ἀνομίας ὑμῶν: εἶπον τοῖς υἱοῖς τοῦ λαοῦ μου.
οὐθὲν δεῖ λέγειν. οἶμαι γὰρ ὑμᾶς ἐπʼ αὐτοῦ τοῦ … παρέξειν. ἐάνπερ μὴ βούλησθε μετανοῆσαι … δεχημέραι … νάκουσι. διὸ καὶ ὡς ἀν ἀναγνῶις … σον ἡμῖν μηδεμίαν ὑπερβολὴν
τοῖς κατὰ καιρὸν ἐσομένοις κληρικοῖς τε καὶ διοικηταῖς καὶ ἐπισκόποις ἄλλο τι βουλεύσασθαι ἢ μετανοῆσαι ἢ μεταμελεῖσθαι ὑπὲρ ταύτην τὴν ἐγχωρητικὴν καὶ παραχωρητικὴν ἔγγραφον ὁμολογίαν· ἀλλʼ ἐπὶ τῷ ταύτην
ἀφίημι (aphiemi) means to send away or release, encompassing a range of actions such as forgiving debts or sins, allowing someone to depart, and neglecting something. It appears in various contexts in the New Testament, including forgiveness in Matthew 9:2 and the release of the spirit in Matthew 27:50. The word is built from the prefix ἀπ- (away) and ἵημι (to send).
ἀφ-ίημι,
[in LXX for נשׂא, נוח hi., נתן, סלח ni., עזב, etc.;]
to send forth, send away, let go: of divorce (DB, iii, 274a), τ. γυναῖκα (Hdt.), I Co 7:11-13; of death, τ. πνεῦμα (Ge 35:18, Hdt., al.), Mt 27:50; (φωνήν, to utter a cry, Mk 15:37; of debts, to remit, forgive (cl.), τ. δανεῖον, Mt 18:27; τ. ὀφειλήν, Mt 18:32; esp. of sins (Cremer 296 f.), τ. ἁμαρτίας, ἁμαρτήματα, ἀνομίας, Mt 9:2, Ro 4:7(LXX), I Jo 1:9, al.; punctiliar and…
Read the full entry →ἀφ-ίημι ; pres. 2 pers. sing. ἀφεῖς (fr. the form apéw, Rev. ii. 20 for Ree. ἐᾷς), [3 pers. plur. ἀφιοῦσιν Rev. xi. 9 Tdf. edd. 2, 7, ἔν. a form ἀφιέω ; cf. B. 48 (42)]; impf. 3 pers. sing. ἤφιε, with the augm. before the prep., Mk. i. 34; xi. 16, fr. the form apiw; whence also pres. 1 pers. plur. ἀφίομεν Lk. xi. 4 L T Tr WH for ἀφίεμεν Ree. and 3 pers. apiovow Rev. xi. 9 L T Tr WH; [see WH. App. p-: 167]; fut. ἀφήσω; 1 aor. ἀφῆκα, 2 pers. sing. -xes Rev. ii. 4 T Tr WH (cf. κοπιάω] ; 2 aor. impv. ἄφες, ἄφετε, subj. 8 pers. sing. ἀφῇ, 2 pers. plur. ἀφῆτε, [inf. ἀφεῖναι (Mt. xxiii. 23 L T Tr WH; LK. v. 21 L txt. T Tr WH)], ptep. ἀφείς, ἀφέντες ; Pass., pres. ἀφίεμαι, [yet 3 pers. plur. apiovra Jn. xx. 23 WH mrg. ete.; cf. ἀφίω above]; pf. 3 pers. plur. ἀφέωνται (a Doric form [ef. W. § 14, 3 a.; B 49 (42); Kiihner § 285, 4], Mt. ix. 2,5; Mk. ii. 5, [9] —in both these Gospels L [exe. in Mk.…
Read the full entry →ἀφίημι. Some abnormal NT forms of this very “irregular ’’ verb may be illustrated: cf. Moulton, Ainéectung, p. 82f. The unaugmented aor. pass. ἀφέθησαν in Rom 47 (from Ps 311) where δὲ has ἀφείθησαν) is matched by OG/S 435° (ii/B.c.) ἀφέθη; but BGU IV. 10228 (a.p. 196) ἀφθείθημεν (zc. ἀφειθ.). ᾿Αφέωνται is to be compared with the imper. ἀφεώσθω in Michel §85'4 (Arcadian ?iii/B.C.), as well as with the Herodotean ἀνέωται : see Pro/eg. p. 38 2. Against this note imper. ἀφείσθω in CPHerm 119 verso lii- 14 (Gallienus). The pres. ἀφεῖς in Rev 27° and Ex 32%? is best taken as a regular contraction of doles, from ἀφίω (not a contract verb), which is the normal conjugation into which the -μι verb tends here to merge itself: evidence for ἀφιέω seems to be wanting. The assumption of an ἀφέω, formed by proportion from ἀφήσω, is insufficiently supported by the barbarous Silco inscr., OG/7S 20118…
Read the full entry →ἀφίημι (aphiēmi) — to release: leave.
ἀφίημι,
2nd pers.singular ἀφίης[Refs 5th c.BC+] Ionic dialect ἀπίει[Refs 5th c.BC+], 1st pers.plural ἀφίεμεν[Refs 5th c.BC+]imperfect ἀφίειν, with double augment ἠφίειν[Refs 5th c.BC+]; 3rd.pers.singular ἀφίει[Refs 8th c.BC+], Ionic dialect ἀπίει[NT+5th c.BC+]; 2nd pers.plural ἀφίετε[Refs 4th c.BC+]; 3rd.pers.plural ἀφίεσαν [Refs 5th c.BC+]: future ἀφήσω[Refs 8th c.BC+], Ionic dialect ἀπ-[Refs 5th c.BC+]: perfect ἀφεῖκα[Refs 5th c.BC+]aorist I ἀφῆκα, Ionic dialectἀπ-, Epic dialect ἀφέηκα, used in indicative only, [Refs 8th c.BC+]aorist 2 indicative only in dual and plural, ἀφέτην, ἀφεῖμεν, ἀφεῖτε or ἄφετε, ἀφεῖσαν or ἄφεσα; imperative ἄφες, subjunctive ἀφῶ, optative αφείην (2nd pers.plural ἀφεῖτε[Refs 5th c.BC+]infinitive ἀφεῖναι, participle ἀφείς:—middle, ἀφίεμαι, Ionic dialect ἀπίεμαι, [Refs 5th c.BC+]: imperfect 3rd.pers.singular…
Read the full entry →ἀφίημι
aphiemi
from 575 and hiemi (to send; an intensive form of eimi, to go); to
send forth, in various applications (as follow):--cry, forgive,
forsake, lay aside, leave, let (alone, be, go, have), omit, put (send)
away, remit, suffer, yield up.
see GREEK for 575
ἀφίημι
v.
I send away, release, remit, forgive, permit
ἀφίημι aphiēmi 143x
to send away, dismiss, suffer to depart; to emit, send forth; τὴν φωνήν, the voice, to cry out, utter an exclamation, Mk. 15:37; τὸ πνεῦμα, the spirit, to expire, Mt. 27:50; to omit, pass over or by; to let alone, care not for, Mt. 15:14; 23:23; Heb. 6:1; to permit, suffer, let, forbid not; to give up, yield, resign, Mt. 5:40; to remit, forgive, pardon; to relax, suffer to become less intense, Rev. 2:4; to leave, depart from; to desert, forsake; to leave remaining or alone; to leave behind, i.e. at one’s death, Read the full entry →
ἀφίημι ι short in epic, except in augm. tenses: ι_ attic to send forth, discharge, Lat. emittere, of missiles, Hom., etc.:—hence to let loose, utter, give vent to words, Hdt., Trag.
to let fall, Il.
to send forth an expedition, dispatch it, Hdt.: Pass., of troops, id. Hdt.
to give up or hand over to, τινι τί id. Hdt., attic:—Pass., ἡ Ἀττικὴ ἀπεῖτο ἤδη Hdt.
to send away, let go, loose, set free, Il., attic:—c. acc. pers. et gen. rei, to set free from a thing, let off from, Hdt.: in legal sense to release from an engagement, accusation, etc., ἀφ. τινὰ φόνου Dem.
to dissolve, disband, break up an army, Hdt.:— to dismiss the council or law-courts, Ar.
to put away, divorce, Hdt.
to let go as an ἄφετος, consecrate, Xen.
of things, to get rid of, δίψαν Il.; to shed its blossoms, of plants, Od.; to slacken its force, of a dart, Il.
Verb-2AAM-2S — Verb · second aorist · active · imperative · second person · singularsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Singular
146 occurrences in the New Testament, rendered 69 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 143 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 48 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.
χρώματα μὲν [ἡ] ὅρασις, φωνὰς δὲ ἀκοή, χυλοὺς δὲ γεῦσις, καὶ ὄσφρησις ἀτμούς, μαλακότητας δὲ καὶ σκληρότητας καὶ ὅσα θερμὰ ἢ ψυχρὰ λειότητάς τε καὶ τραχύτητας ἁφή.
ὡς δʼ ἀπιοῦσαν ἐπιλελοίπει τὰ ἀναγκαῖα, ἐν κακοῖς ἦν, ὕδατος δὲ σπανίζοντος ὑπʼ ἐλάτῃ τινὶ θεῖσα τὸ παιδίον ψυχορραγοῦν, ὡς μὴ παρούσης τὴν ψυχὴν ἀφῇ, προῄει πορρωτέρω.
οὕτως γὰρ εἶπεν: Ἐλεᾶτε, ἵνα ἐλεηθῆτε: ἀφίετε, ἵνα ἀφεθῇ ὑμῖν: ὡς ποιεῖτε, οὕτω ποιηθήσεται ὑμῖν: ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν: ὡς κρίνετε, οὕτως κριθήσεσθε: ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν: ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν.
κομίσωμαι, ἔφη, τό τε ἐκφόριον καὶ τὸ ἀνήλωμα, ἐάν τι καταλείπεται κομίσασθε. καὶ ἡμεῖς ἀφήκαμεν οὖν αὐτούς. τὸν σπόρον τοῦ σησάμου ἐφώδευσα τῆι θ τοῦ Φαμενώθ, καὶ ἐνῆν ἀνατολὴ
Ζήνων ὑπὲρ στρ … … παραλάβετε Κλέαρχον … τὸ φόρετρον καὶ συντ … αὐτὸν ἄφετε ἔρρωσο. ε ἔτους … Μεσορὴ β
ἔτους ιϛ, Πανήμου ἐμβολίμου. ἄφες ἐκ καταπλοῦ ἐν βασιλικῆι εἰκοσόρωι εἰς Φιλάμμονα Θεσσαλὸν τῶν Νικοφίλου ξεναγὸν σχιζίαν πυρράκη κλαστὸν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 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 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος