Philemon 1:25 — Word Study
N1904ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. ἀμήν. Πρός Φιλήμονα ἐγράφη ἀπό Ῥώμης διά Ὀνησίμου οἰκέτου.¶
BSATheho [divine, gracious] gracecharis [unmerited favor, loving-kindness] of theho Lordkurios [Master, Savior] of usegō JesusIēsous [God is salvation] ChristChristos [the Anointed One, Messiah] [be] withmeta [accompany, remain with] theho spiritpneuma [breath, vital principle] of you.su [inner, spiritual] Amen.amēn to To Philemon△ it was written from Rome through Onesimus servant.
| Greek | English | Parsing |
|---|---|---|
| ἡ | The | Article, nominative, singular |
| χάρις | grace | Noun, nominative, singular |
| τοῦ | of the | Article, genitive, singular |
| κυρίου | Lord | Noun, genitive, singular |
| ἡμῶν | of us | Personal pronoun, first person, genitive |
| Ἰησοῦ | Jesus | Noun, genitive, singular |
| Χριστοῦ | Christ | Noun, genitive, singular |
| μετὰ | [be] with | Preposition |
| τοῦ | the | Article, genitive, singular |
| πνεύματος | spirit | Noun, genitive, singular |
| ὑμῶν. | of you. | Personal pronoun, second person, genitive |
| ἀμήν. | Amen. | Hebrew |
| Πρός | to | |
| Φιλήμονα | To Philemon | |
| ἐγράφη | it was written | |
| ἀπό | from | |
| Ῥώμης | Rome | |
| διά | through | |
| Ὀνησίμου | Onesimus | |
| οἰκέτου.¶ | servant. |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The grace of the Lord Jesus Christ be with your spirit. |
| KJV | The grace of our Lord Jesus Christ be with your spirit. Amen. |
| ASV | The grace of our Lord Jesus Christ be with your spirit. Amen. |
| YLT | The grace of our Lord Jesus Christ [is] with your spirit! Amen. |
| WEB | The grace of our Lord Jesus Christ be with your spirit. Amen. |
| BBE | The grace of our Lord Jesus Christ be with your spirit. So be it. |
The translations agree on the essential wording, focusing on the grace of the Lord Jesus Christ.
The sentence consists of a main clause with a prepositional phrase that specifies the recipient of the grace.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
The sentence as the grammar sees it Open the tree ›
1 of 20 occurs nowhere else in the New Testament — a word chosen on purpose.
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 — Philemon 1:25
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 — Final Greetings in Paul's Letter to Philemongenerated
Philemon 1:25 serves as a closing blessing from Paul to Philemon, emphasizing the importance of grace in the believer’s life. This letter is a personal appeal regarding Onesimus, a runaway slave who has become a Christian. Paul urges Philemon to receive him not just as a slave but as a beloved brother in Christ, reflecting the transformative power of grace in relationships, as seen in other New Testament writings like Romans 16:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 16:20–24 | The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you. |
| 2 | 2 Timothy 4:22 | The Lord be with your spirit. Grace be with you all. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — χάρις, charisgenerated
The word χάρις (*charis*) is a noun that means grace or favor. It captures the essence of divine influence on the heart, which is reflected in a person's life through gratitude and kindness.
In this context, Paul is invoking the grace of the Lord Jesus Christ as a blessing for Philemon's spirit, highlighting the significance of grace in sustaining and nurturing one's inner life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the phraseology, with all versions affirming the presence of grace from the Lord Jesus Christ. The BSB, KJV, ASV, YLT, WEB, and BBE all convey this blessing similarly.
The only variation is in the inclusion of 'our' in the KJV and ASV, which emphasizes the communal aspect of grace, while the BSB and others use 'the' to maintain a more formal tone.
Sentence Structuregenerated
The main clause is governed by the verb ἐγράφη, which is implied here as the sentence is a blessing. The structure is straightforward, with the subject being 'the grace of the Lord Jesus Christ' and the predicate being 'be with your spirit.'
The phrase 'with your spirit' serves as a prepositional phrase that complements the main subject, indicating the intended recipient of the grace.
Septuagint Backgroundgenerated
In Philemon 1:25, the term χάρις (charis), meaning "grace," corresponds to the Hebrew word חֵן (ḥen), which also conveys the idea of favor or grace. This choice emphasizes the benevolent and unmerited nature of the grace that Paul wishes for Philemon.
The name Ἰησοῦ (Iēsous), referring to Jesus, is derived from the Hebrew יְהוֹשׁוּעַ (Yehoshua), which means "Yahweh is salvation." This connection underlines the salvific role of Jesus in the context of grace. The term Χριστοῦ (Christos), meaning "Christ," translates the Hebrew מָשִׁיחַ (māšîaḥ), meaning "anointed one," further affirming Jesus' messianic identity.
In plain words — the whole versegenerated
Philemon 1:25 concludes with a blessing from Paul, wishing that the grace of the Lord Jesus Christ be with Philemon's spirit. This reflects the importance of grace in the Christian faith, emphasizing how it supports and uplifts believers in their spiritual journey.
Frequently Asked Questionsgenerated
It means that the unmerited favor and kindness of Jesus Christ are present in that person's inner life, providing strength and encouragement.
Paul emphasizes grace as it is central to Christian living, reminding believers of the divine support they have in their spiritual journeys.
This verse encapsulates the theme of reconciliation and grace that runs throughout the letter, encouraging Philemon to extend grace to Onesimus.
Yes, grace is a recurring theme in Paul's writings, often highlighting the transformative power of God's favor in the lives of believers.
Reflection Questionsgenerated
- How can I experience and share the grace of Jesus in my daily interactions?
- In what ways does understanding grace change my perspective on forgiveness?
- How does the concept of grace influence my relationship with others?
- What practical steps can I take to cultivate a spirit of grace in my life?
The early church on this verse — how the Fathers read it
Several early church Fathers reference this verse to discuss the nature of grace and its implications for believers.
"The grace of our Lord Jesus Christ be with your spirit." As the people of Israel are numbered according to their tribes (Num.Early Church Fathers on Philemon 1 →
"The grace of our Lord Jesus Christ be with your spirit. Amen."Early Church Fathers on Philemon 1 →
This is the apostle's signature to show that it was written by him.Early Church Fathers on Philemon 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philemon 1:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe grace of our Lord Jesus Christ be with your spirit. Amen.
Read John Gill on Philemon 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe with your spirit (Galatians 6:18; 2 Timothy 4:22).
Read Robert Jamieson on Philemon 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSee Poole on "". See Poole on "". See Poole on "". See Poole on "". See Poole on "". With your spirit is the same as with you. By the grace of our Lord Jesus Christ, he means the Spirit of Christ in all its gracious emanations: we have his meaning fully, : The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen is a particle of praying and affirming, by which he declareth his earnest desire it might be so, and also his faith that it should be so. Nor doth he pray for Philemon alone, (though the Epistle chiefly concerned him), but for all those who at Colosse had with him obtained like precious faith. Written from Rome to Philemon…
Read Matthew Poole on Philemon 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments25 The grace of our Lord Jesus Christ be with your spirit. Amen. > Ver. 25. The grace of our Lord] Say the world what it will, a grain of grace is worth a world of wealth. The blessings that come. out of Sion are better than any that come out of heaven and earth, Psalms 134:3; for they outlast the days of heaven, and run parallel with the life of God and line of eternity. Pray for them therefore in the behalf of ourselves and others, as Paul constantly doth for grace, not with graceless Nero, but with the Lord Jesus Christ, one good cast of whose pleased countenance was better to David than his crown and sceptre, Psalms 4:7-8.
Read John Trapp on Philemon 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersPhilemon 1:21-25 contain the conclusion of the Epistle—hope to visit Philemon soon, salutation, and blessing. (21) Confidence in thy obedience.—It is curious to notice how, in this conclusion, St. Paul seems to glide, as it were insensibly, out of the tone of entreaty as to an equal, into the authority of a superior. The word “obedience” is found in 2 Corinthians 7:15, there in connection with “fear and trembling.” He preferred to appeal to Philemon’s love; he knew that in any case he could rely on his deference. Do more than I say.—This can hardly refer to anything except the manumission of Onesimus, and possibly his being sent back again to St. Paul. Exactly in this way Christianity was…
Read Charles John Ellicott on Philemon 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. The grace of our Lord Jesus Christ be with your spirit] By using the plural, νμων, your, the apostle in effect directs or addresses the epistle, not only to Philemon, but to all the Church at his house. Amen.] Is wanting as usual in the best MSS. The subscriptions are also various, as in preceding cases. VERSIONS: The Epistle to Philemon was written at Rome, and sent by the hand of Onesimus. - SYRIAC. Through the help of God the epistle is finished. It was written at Rome by the hand of Onesimus, servant to Philemon. - ARABIC. To the man Philemon. - AETHIOPIC. It was written at Rome, and sent by Onesimus. - COPTIC. VULGATE, nothing. The Epistle to Philemon, Apphia, and Archippus…
Read AdamClarke on Philemon 1 →CambridgeThe Cambridge Bible for Schools and Colleges25. The grace of our Lord Jesus Christ] So Romans 16:20; Romans 16:24; 1 Corinthians 16:23; 2 Corinthians 13:13; Galatians 6:18 (where the whole formula is verbatim as here); Philippians 4:23; 1 Thessalonians 5:28; 2 Thessalonians 3:18; Revelation 22:21. Cp. 2 Timothy 2:1.“The grace” is in short the Lord Jesus Christ Himself, in His saving presence and power; Himself at once Gift and Giver. So the Epistle closes, as it began, “in Him.”with your spirit] Not “spirits”; as if Philemon and his house had, in Christ, “one spirit,” one inner life.—See further, Appendix N.—The same phrase occurs Galatians 6:18 and (in the true reading) Philippians 4:23; where see our note.Amen] The word is probably…
Read Cambridge on Philemon 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe grace of our Lord Jesus Christ ... - Notes, 2 Timothy 4:22. The subscription to the Epistle is of no authority, but in this case is undoubtedly correct. Compare the remarks at the close of 1 Corinthians, and Titus.
Read Albert Barnes on Philemon 1 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The grace of the Lord Jesus Christ be with your spirit.
The grace of our Lord Jesus Christ be with your spirit. Amen.
The grace of our Lord Jesus Christ be with your spirit. Amen.
May the grace of the Lord Jesus Christ be with your spirit.
Tyndale line
The grace of our Lord Jesus Christ be with your spirit. Amen.
The grace of our Lord Jesus Christ be with your spirit. Amen.
The grace of our Lord Jesus Christ be with your spirit. Amen.
The grace of our Lord Jesus Christ be with your spirit. Amen.
The grace of our Lord Iesus Christ be with your spirit, Amen. ‘Written from Rome to Philemon, and send by Onesimus a seruant.’
Strictly literal
The grace of our Lord Jesus Christ [be] with your spirit.
The grace of our Lord Jesus Christ [is] with your spirit! Amen.
The grace of our Lord Jesus Christ [is] with your spirit! Amen.
May the grace of our Lord Jesus Christ be with your spirit. Amen.
From the Latin
The grace of our Lord Jesus Christ be with your spirit. Amen.
Simplified
May the grace of our Lord Jesus Christ be with all of you.
The grace of our Lord Jesus Christ be with your spirit. So be it.
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.
Gratia Domini nostri Jesu Christi cum spiritu vestro. Amen.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܛܝܒܘܬܗ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ ܥܡ ܪܘܚܟܘܢ ܐܡܝܢ
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.
ἡ χάρις τοῦ κυρίου — Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. — — — — — — — — —
The standard critical text of the New Testament.
ἡ χάρις τοῦ κυρίου — Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. — — — — — — — — —
The previous edition, still widely cited.
ἡ χάρις τοῦ κυρίου — Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. — — — — — — — — —
The Society of Biblical Literature edition, freely licensed.
ἡ χάρις τοῦ κυρίου — Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. — — — — — — — — —
The edition that turned scholarship toward the earliest manuscripts.
ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. — — — — — — — — —
An independent critical text built from the oldest witnesses then known.
ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. ἀμήν. — — — — — — — —
A recent critical edition following documentary evidence closely.
ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. ἀμήν. — — — — — — — —
The reading of the majority of surviving manuscripts.
ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. ἀμήν. Πρός Φιλήμονα ἐγράφη ἀπό Ῥώμης διά Ὀνησίμου οἰκέτου.¶
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 |
|---|---|---|
| ἡμῶν of us | Tyn, Treg, TR, Byz | NA28, NA27, SBL, WH |
| ἀμήν. Amen. | Tyn, TR, Byz | NA28, NA27, SBL, WH, Treg |
| Πρός to | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| Φιλήμονα To Philemon | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| ἐγράφη it was written | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| ἀπό from | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| Ῥώμης Rome | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| διά through | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| Ὀνησίμου Onesimus | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| οἰκέτου.¶ servant. | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
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 Philemon 1:25
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The 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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word χάρις (*charis*) means grace or favor and is derived from the concept of graciousness. It encompasses both the objective aspect of beauty and charm, as well as the subjective experience of kindness and gratitude. In the New Testament, it frequently refers to divine grace, emphasizing its free and universal nature, and is used in various contexts, such as expressions of thanks and the influence of grace on the heart.
THERE has often been occasion to observe the manner in which Greek words taken up into Christian use are glorified and transformed, seeming to have waited for this adoption of them, to come to their full rights, and to reveal all the depth and the riches of meaning which they contained, or might be made to contain. Xdpisis one of these. It is hardly too much to say that the Greek mind has in no word uttered itself and all that was at its heart more distinctly than in this; so that it will abundantly repay ὃ xtvu. SYNONYMS OF THE NEW TESTAMENT. 167 our pains to trace briefly the steps by which it came to its highest honours. Χάρις, connected with χαίρειν, is first of all that property in a thing which causes it to give joy to the hearers or beholders of it, as Plutarch (Phil. cum Prine. 3) has rightly explained it, χαρᾶς yap οὐξὲν οὕτως γονιμόν ἐστιν ὡς χάρις (cf. Pott. Etym. Forsch.…
Read the full entry →χάρις, -ἰτος, ace. χάριν, and twice in LT Tr WH the rarer form χάριτα (Acts xxiv. 27; Jude 4) which is also poetic (cf. Bitm. Ausf. Spr. i. 8.44 Anm.1; [WH. App. 157; B. 13 (12)]), ace. plur. χάριτας (Acts xxiv. 27 RG), ἡ, (χαίρω), fr. Hom. down, Hebr. jM, grace; i.e. 1. prop. that which affords joy, pleasure, delight, sweetness, charm, loveliness : grace of speech (Eccl. x. 12; Sir. xxi. 16; xxxvii. 21; Hom. Od. 8,175; τῶν λόγων, Dem. 51, 9; 1419, 16; χάριτες μωρῶν, verbal pleasantries which the foolish affect in order to ingratiate themseives, Sir. xx. 13), λόγοι χάριτος (gen. of quality), Lk. iv. 22; χάριν διδόναι τοῖς ἀκούουσινν Eph. ἵν 29; ἐν χάριτι, with grace [the subst. ἅλας being added; see Bp. Lghtft.], Col. iv. 6. 2. good-will, lovingkindness, favor: ina broad sense, χάρις mapa τινι, Lk. ii. 52; ἔχειν χάριν πρός twa, to have favor with one, Acts ii. 47; χάρις ἐναντίον τινός…
Read the full entry →χάρις. The utmost we can attempt with this important word is to illustrate some of its meanings from our sources with the view of showing how readily it lent itself to the deeper Christian implications involved in its NT use. I. *‘grace,” ‘‘ graciousness”: OG/S 383° (Commagene rescript—mid. i/B.C.) ἔργα χάριτος ἰδίας : cf Lk 42%. 2, ‘‘favour’’: P Leid Di™ (B.c. 162-161) (=I. p. 25, UPZ i. p. 231) περὶ μὲν οὖν τούτων δοῖ σοι ὁ Σάραπις kal ἡ Ἶσις ἐπαφροδισί[α]ν χάριν μορφὴν πρὸς τὸν βασιλέα καὶ τὴν βασίλισσαν, similarly 76, ΚΚ1ῦ (c. B.c. 99) (=I. p. 52), P Lips I. τος (1i/i B.c.) χάριν σοι ἔχω ἐφ᾽ als γράφεις ἐπι[σ]τολαῖς, and 76.24, BGU I. 192 (A.p. 135) ἠξίου προσφυγεῖν TH χάριτι τοῦ θεοῦ ἐπιφανεστάτου Αὐτοκράτορος, 2d. IV. 1085° (time of Marcus) κατὰ τὴν χάριν τοῦ θεοῦ Aid[(Jov ᾿Αντων[εἸίνου δύνονται ἔχειν τὸν τάφον, P Grenf II. 684 (A.D. 247) ὁμολογῶ χαρίζεσθ[αι] σοὶ χάριτι ἀναφαιρέτῳ…
Read the full entry →χάρις (charis) — grace.
χάρις [ᾰ], ἡ,
genitive χάρῐτος: accusative χάριν [ῑ in arsi, [Refs 8th c.BC+], etc.; also χάριτα [Refs 5th c.BC+]; dative χάρισι, χαρίτεσσι, [Refs 8th c.BC+]: (χαίρω):—grace:
I. in objective sense, outward grace or fauour, beauty, properly of persons or their portraits, θεσπεσίην δ᾽ ἄρα τῷ γε χάριν κατεχεύατ᾽ Ἀθήνη [Refs 8th c.BC+]: plural, graces, κάλλεϊ καὶ χάρισι στίλβων [Refs 8th c.BC+]gracefully, [Refs 5th c.BC+] of ear-rings, [Refs 8th c.BC+]; of works, ἔργοισι χάριν καὶ κῦδος ὀπάζει [Refs 8th c.BC+]; of words, οὔ οἱ χ. ἀμφιπεριστέφεται ἐπέεσσιν [Refs]; πλείστη δὲ χ. κατὰ μέτρον ἰούσης [γλώσσης] [Refs 8th c.BC+]
χάρις
charis
from 5463; graciousness (as gratifying), of manner or act (abstract or
concrete; literal, figurative or spiritual; especially the divine
influence upon the heart, and its reflection in the life; including
gratitude):--acceptable, benefit, favour, gift, grace(- ious), joy,
liberality, pleasure, thank(-s, -worthy).
see GREEK for 5463
χάρις, ιτος, ἡ
n.f.
grace, favor, kindness
χάρις charis 155x
pleasing show, charm; beauty, gracefulness; a pleasing circumstance, matter of approval, 1 Pet. 2:19, 20; kindly bearing, graciousness, Lk. 4:22; a beneficial opportunity, benefit, 2 Cor. 1:15; Eph. 4:29; a charitable act, generous gift, 1 Cor. 16:3; 2 Cor. 8:4, 6; an act of favor, Acts 25:3; favor, acceptance, Lk. 1:30, 52; Acts 2:47; 7:10, 46; free favor, free gift, grace,
χάρις χά^ρις, ιος, ἡ, χαίρω Grace, Lat. gratia:
outward grace or favour (as we say well or ill favoured), grace, loveliness, Hom., etc.; τῷγε χάριν κατεχεύατ᾽ Ἀθήνη over him Athena shed grace, Od.; of persons, pl. graces, charms, id. Od., etc.:—more rarely of things, ἔργοισι χάριν καὶ κῦδος ὀπάζειν id. Od.; ἡ τῶν λόγων χ. Dem.
grace or favour felt, whether on the part of the Doer or the Receiver:
on the part of the Doer, grace, graciousness, kindness, goodwill, τινός for or towards one, Hes., Thuc., etc.
on the part of the Receiver, the sense of favour received, thankfulness, thanks, gratitude, Il.; τινός for a thing, οὐδέ τίς ἐστι χάρις μετόπισθ᾽ εὐεργέων Od.; c. inf., οὔ τις χάρις ἦεν μάρνασθαι one has no thanks for fighting, Il.; χάριν εἰδέναι τινί to acknowledge a sense of favour, feel…
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
gras:
1. The Word Charis:
In the English New Testament the word "grace" is always a translation of (charis), a word that occurs in the Greek text something over 170 times (the reading is uncertain in places). In secular Greek of all periods it is also a very common word, and in both Biblical and secular Greek it is used with far more meanings than can be represented by any one term in English Primarily
Grace
(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God’s forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15;
Favor, mercy. Divine grace is the free and undeserved love and favor of God towards man as a sinner, especially as exhibited in the plan of redemption through Jesus Christ, Joh 1:17 3:16 Ro 3:24-26. It is only by the free grace of god that we embrace the offers of mercy, and appropriate to ourselves the blessings graciously purchased by redeeming blood.
The "GRACE OF GOD," spontaneous, unmerited, self-directed, and almighty, is the source of the whole scheme of redemption, Ro 11:6 2Ti 1:9. With it are united "the grace of our Lord Jesus Christ," who gave himself for sinners; and that of "the Spirit of grace," by whom alone the grace offered by the Father and purchased by the…
155 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 155 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 60 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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 τὰ παιδία καὶ οἱ ἐν οἴκωι πάντες. περὶ ὧν ἂν αἱρῆσθε γράφετέ μοι. χάριν σοι ἔχω ἐφʼ αἷς γράφεις ἐπιστολαῖς. ὅταν ἡμῖν γράψῃς ἔνψυχόν τι λαμβάνω· ἐπισκοπεῖται ὑμᾶς
πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω χάριτος πρεπούσης ἐπιτεύξεσθε.
μου δουκὸς ἀνενέγκῃς, αὐτοῦ γάρ ἐστιν τοὺς τὰ τοιαῦτα τολμοῦντας ἐκδικεῖν, καὶ τούτου τυχὼν χάριτά σοι ὁμολογήσω, κύριε. διευτύχει. Αὐρήλιος Σακαῶν ἐπιδέδωκα. Αὐρήλιος Δημήτριος ἔγραψα ὑπὲρ αὐτοῦ ἀγραμμάτου. ὑπατείας
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 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 718 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν 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
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 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 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 529 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 16 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 δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 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 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
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.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν 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
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
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-GSN — Article · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
T-GSN Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word πνεῦμα (i.e., *pneuma*) means 'spirit' or 'breath' and is derived from the verb πνέω (to blow). It encompasses various meanings, including air in motion, the vital principle of life, and spiritual beings such as angels and demons. In the New Testament, it frequently refers to the Holy Spirit and the human spirit, appearing in contexts that contrast it with the body or flesh.
From the words into comparison with which πνεῦμα is here brought, it will be evident that it is proposed to deal with it in its natural and earthly, not in its supernatural and heavenly, meaning. Only I will observe, that on the relations between πνοή and πνεῦμα in this its higher sense there is a discussion in Augustine, De Civ. Dei, xiii. 22; cf. De Anim. et huj. Orig. i. 14, 19. The first three words of this group, as they designate not things heavenly but things earthly, differ from one another exactly as, according to Seneca, do in the Latin ‘aér,’ ‘spiritus,’ ‘ ventus’ (Nat. Qu. v. 13) : ‘Spiritum a vento motus' separat; vehementior enim spiritus ventus est; invicem spiritus leviter fluens aer.’ Πνοή and πνεῦμα occur not seldom together, as at Isai. xlii. 5; lvii. 16; πνοή conveying the impression of a lighter, gentler, motion of the air than πνεῦμα, as ‘aura’ than ‘ventus.’…
Read the full entry →πνεῦμα, -τος, τό, (πνέω), Grk. writ. fr. Aeschyl. and Hdt. down; Hebr. may, Lat. spiritus; i. 6. 1. a movement of air, (gentle) blast; a. of the wind: ἀνέμων πνεύματα, Hat. 7,16, 1; Paus. 5, 25; hence the wind itself, Jn. iii. 8; plur. Heb. i. 7, (1 K. xviii. 45; xix. 11; Job i. 19; Ps. ciii. (civ.) 4, etc.; often in Grk. writ.). b. breath of the nostrils or mouth, often in Grk. writ. fr. Aeschyl. down: πνεῦμα τοῦ στόματος, 2 Th. ii. 8 (Ps. xxxii. (xxxiii.) 6, ef. Is. xi. 4); mv. ζωῆς, the breath of life, Rev. xi. 11 (Gen. vi. 17, cf. πνοὴ ζωῆς, il. 7). [πνεῦμα and πνοή seem to have been in the main coincident terms; but avon became the more poetical. Both retain a suggestion of their evident etymology. Even in class. Grk. πνεῦμα became as freq. and as wide in its application as ἄνεμος. (Schmidt ch. 55, 7; Trench § lxxiii.) ] 2. the spirit, i.e. the vital principle by which the body 18…
Read the full entry →πνεῦμα. This is a notable ex. of those words, whose meaning has been so deepened and enriched through Christian influences, that we cannot expect our sources to throw much light on their use in the NT. One or two points may, however, be noted. Thus for the more literal meaning of the word we may cite P Oxy VI. 9047 (v/A.D.), where a certain Flavius petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ τῆς σωτηρίας πνεῦμα δυστυχῖν pe, “so that at last the very breath of my life is in danger” (Edd.). In P Leid Wii 2 (ii/iii A.D.) (= II. p. 157) reference is made to a book which περιέχει γέννησιν πνεύματος, πυρὸς Kal okdTo(=ov)s, ‘contains the creation of spirit, fire and darkness.” The same document αν. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα, οὐ δαιμόνιον, οὐ συνάτ(--άντ)ημα. Reminiscent of LXX Numb 1622, 2716, isthe Jewish ‘‘ prayer for vengeance” from Rheneia, Sy// 816 (=#1181)*, which…
Read the full entry →πνεῦμα (pneuma) — spirit/breath: spirit.
πνεῦμα, ατος, τό,
(πνέω) blast, wind, first in [Refs 6th c.BC+]: frequently in Trag., etc., ἀνέμων πνεύματα πάντων [Refs 4th c.BC+]; θαλάσσας.. πνεύματι λάβρῳ [Refs 5th c.BC+] is commoner in Poets; [Refs 8th c.BC+]; κατὰ πρύμναν ἵσταται τὸ π.[Refs 5th c.BC+]; κατὰ πνεῦμα στῆναι τοῦ ἄρρενος to leeward of him, [Refs 4th c.BC+]; but κατὰ π. προσιόντες down wind, [Refs]; πνεύματος ἀνείλησις, ἐκπύρωσις, [Refs 4th c.BC+]; as an element, air, [Refs 3rd c.AD+]
2. metaphorically, θαλερωτέρῳ π. with more genial breeze or influence, [Refs 4th c.BC+]; αἰδοίῳ π. χώρας with air or spirit of respect on the part of the country, [Refs]; π. ταὐτὸν οὔποτ᾽.. ἐν ἀνδράσιν φίλοις βέβηκεν the…
πνεῦμα
pneuma
from 4154; a current of air, i.e. breath (blast) or a breeze; by
analogy or figuratively, a spirit, i.e. (human) the rational soul, (by
implication) vital principle, mental disposition, etc., or
(superhuman) an angel, demon, or (divine) God, Christ's spirit, the
Holy Spirit:--ghost, life, spirit(-ual, -ually), mind. Compare 5590.
see GREEK for 4154
see GREEK for 5590
πνεῦμα, ατος, τό
n.n.
wind, breath, spirit
πνεῦμα pneuma 379x
wind, air in motion, Jn. 3:8; breath, 2 Thess. 2:8; the substance spirit, Jn. 3:6; a spirit, spiritual being, Jn. 4:24; Acts 23:8, 9; Heb. 1:14; a bodiless spirit, specter, Lk. 24:37; a foul spirit, δαιμόνιον, Mt. 8:16; Lk. 10:20; spirit, as a vital principle, Jn. 6:63; 1 Cor.…
Read the full entry →πνεῦμα πνεῦμα, ατος, τό, πνέω a blowing, πνεύματα ἀνέμων Hdt., Aesch.: alone, a wind, blast, Trag., etc.
metaph., θαλερωτέρῳ πν. with more genial breeze or influence, Aesch.; λύσσης πν. μάργῳ id. Aesch.; πν. ταὐτὸν οὔποτ᾽ ἐν ἀνδράσιν φίλοις βέβηκεν the wind is constantly changing even among friends, Soph.
like Lat. spiritus or anima, breathed air, breath, Aesch.; πν. βίου the breath of life, id. Aesch.; πν. ἀθροίζειν to collect breath, Eur.; πν. ἀφιέναι, ἀνιέναι, μεθιέναι to give up the ghost, id. Eur.; πνεύματος διαρροαί the wind-pipe, id. Eur.
that is breathed forth, odour, scent, id. Eur.
spirit, Lat. afflatus, Anth.: inspiration, NTest.
the spirit of man, id. NTest.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
385 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 379 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 173 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
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.
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βασιλείας τοῦ θειοτάτου καὶ εὐσεβεστάτου ἡμῶν δεσπότου Φλαυίου Φωκᾶ τοῦ αἰωνίου Αὐγούστου Αὐτοκράτορος καὶ
r ἐν ὀνόματι τῆς ἁγίας τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης ἡμῶν τῆς θεοτόκου καὶ πάντων τῶν ἁγίων, βασιλείας τοῦ θειοτάτου καὶ
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης
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-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ἀμήν (i.e., *amēn*) is an indeclinable term derived from Hebrew, meaning 'verily' or 'so be it.' It functions as an adverb in the New Testament, often used to affirm statements or prayers, particularly in the teachings of Jesus. It appears frequently, including in Revelation 3:14, where it describes Christ as 'the faithful and true one.' The repetition of the word in John's Gospel emphasizes certainty.
ἀμήν, Hebr. 1285 1. verbal adj. (fr. [23 to prop; Niph. to be firm), firm, metaph. faithful: ὁ ἀμήν, Rev. iii. 14 (where is added ὁ μάρτυς ὁ πιστὸς K. ἀληθινός). 2. it came to be used as an adverb by which something is asserted or confirmed: a. at the beginning of a discourse, surely, of a truth, truly; so freq. in the discourses of Christ in Mt. Mk. and Lk.: ἀμὴν λέγω ὑμῖν “1 solemnly declare unto you,’ e.g. Mt. v.18; Mk. iii. 28; Lk. iv. 34. The repetition of the word (ἀμὴν ἀμήν), employed by John alone inhis Gospel (twenty-five times), has the force of a superlative, most assuredly: Jn. i. 51 (52); iii. 8. Ὁ. at the close of a sentence; so it is, so be it, may it be fulfilled (γένοιτο, Sept. Num. ν. 22; Deut. xxvii. 15, ete.): Ro.i. 25; ix.5; Gal.i.5; Eph. iii. 21; Phil. iv. 20; 1 Tim.i.17; Heb. xiii. 21; 1 Pet. iv. 11; Rev. i. 6, and often; cf. Jer. xi. 5; xxxv. (xxviii.) 6; 1 K. i.…
Read the full entry →ἀμήν. 49 is ἃ common symbol in the Christian papyri for ἀμήν, 99 being the sum of the numerical equivalents of the letters (1 + 40 + 8 + 50): see e.g. P Oxy VI. 9257 (v/vi A.D.), where a prayer for guidance regarding a certain journey concludes—yévotro, g@, ‘‘so be it; Amen,” and P Iand I. 618 (a Christian amulet—v/vi A.D.) with the editor’s note. In P Oxy VII. 1058 (iv/v A.D.) the word is written out in full, ὃ θ(εδ)ς τῶν παρακειμένων σταυρῶν, βοήθησον τὸν δοῦλόν σου ᾿Απφουᾶν. ἀμήν, “Ὁ God of the crosses that are laid upon us, help thy servant Apphouas. Amen.” (Ed.)
ἀμήν (amēn) — amen.
ἀμήν,
Hebrew adverb verily, of a truth, so be it, [LXX]; at beginning of sentence, [NT]
ἀμήν
amen
of Hebrew origin (543); properly, firm, i.e. (figuratively)
trustworthy; adverbially, surely (often as interjection, so be
it):--amen, verily.
see HEBREW for 0543
ἀμήν
Hebr.
verily, truly, amen, so let it be
ἀμήν amēn 129x
in truth, most certainly; so be it; ὁ ἀμήν, the faithful and true one, Rev. 3:14
ἀμήν for ἁμῆι, dat. fem. of ἁμός ῀ τὶς Hebr. adv. verily, of a truth, so be it, NTest.:— τὸ ἀμήν, certainty, id. NTest.
Hebrew — Hebrewa-men' (in ritual speech and in singing a-men', a'men) ('amen; amen, = "truly," "verily"): Is derived from the reflexive form of a verb meaning "to be firm," or "to prop." It occurs twice as a noun in Isa 65:16, where we have (the King James Version, the Revised Version (British and American)) "God of truth." This rendering implies the pointing 'omen or 'emun i.e. "truth," or "faithfulness," a reading actually suggested by Cheyne and adopted by others. "Amen" is generally used as an adverb of assent or confirmation--fiat, "so let it be." In Jer 28:6 the prophet endorses with it the words of Hananiah. Amen is employed when an individual or the whole nation confirms a covenant or oath recited in their presence (Nu 5:22;
Amen
This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has “the God of truth,” which in Hebrew is “the God of Amen.” It is frequently used by our Saviour to give emphasis to his words, where it is translated “verily.” Sometimes, only, however, in John’s Gospel, it is repeated, “Verily, verily.” It is used as an epithet of the Lord Jesus Christ (Rev. 3:14).
It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num.…
literally "true" and used as a substantive, "that which is true," "truth," (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say "amen" to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen." (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians…
Strictly an adjective, signifying firm, and by a metaphor, faithful. So in Re 3:14, our Lord is called "the Amen, the faithful and true Witness," where the last words explain the preceding appellation. In its adverbial use it means certainly, truly, surely. It is used at the beginning of a sentence by way of emphasis, frequently by our Savior, and is there commonly translated Verily. In John’s gospel alone, it is often used by him in this way double, Verily, verily. At the end of a sentence it is often used, singly or repeated, especially at the end of hymns and prayers; as "Amen and Amen," Ps 41:13 72:19 89:52. The proper signification of it here is, to confirm the words which have preceded, assert the sincerity and invoke the fulfilment of them: so it is, so be it, let it be…
152 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 126 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.
φέρουσι δʼ οἱ μὲν περὶ τὸν στρατηγὸν ἐπίλεκτοι πεζοὶ λόγχην καὶ ἀσπίδα, ἡ δὲ λοιπὴ φάλαγξ ξυστόν τε καὶ θυρεὸν ἐπιμήκη, πρὸς οἷς πρίονα καὶ κόφινον ἄμην τε καὶ πέλεκυν, πρὸς δὲ ἱμάντα καὶ δρέπανον καὶ ἅλυσιν, ἡμερῶν τε τριῶν ἐφόδιον·
εἴ τις ἅγιός ἐστιν, ἐρχέσθω: εἴ τις οὐκ ἔστι, μετανοείτω: μαρὰν ἀθά: ἀμήν.
πλείους καὶ κατέαξεν κράνωι τὴν ἀριστερὰν χεῖρα καὶ ἀπηνέγκατό μου χιτῶνα καὶ ζώνην καὶ ἄμην καὶ ἀξείνην, καὶ ἀπʼ ἐκείνου μέχρι τοῦ νῦν κατακλινὴς ἐγενόμην· καὶ βλάβος μοι οὐκ
ἄρτων ζεύγη δέκα ἐλαίου κοτύλας δύο ὄψου δραχμὰς δύο ἔχω πρὸς ὑπουργίαν τῶν ἔργων ἄμην καὶ δώσω κατʼ ἔτος ξύλων καθάρσεων γόμον ἕνα καὶ μετὰ τὸν χρόνον παραδώσω τὸν
Εὐτύχει χειριστῇ. δὸς ἐμοὶ Νείλῳ φροντιστῇ Εὐτυχιάδος σκαφεῖον α ἄμην α χωροῦντα τῷ κεραμεῖ τῆς Εὐτυχιάδος. δὸς ἄμην καὶ σκαφεῖον τοῦ γραμμ ὑπο. ἔτους
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
Φιλήμων is a proper name, transliterated as Philemon, which means 'friendly.' It refers to a Christian from Colosse, known from the New Testament letter addressed to him (Phm 1). The name has historical connections, including references to legends and inscriptions, but the primary biblical context is its association with the letter from Paul.
φιλήμων, -ονος, ὁ
Philemon: Phm 1.†
Φιλήμων, -ovos, 6, Philemon, of Colosse, converted to Christianity by Paul (Philem. 19), and the recipient of the lovely little letter which bears his name in the N. T.: Philem. 1. [BB.DD.s. v.; esp. Bp. Lghift. Com. on Col. and Philem., Intr.]
Φιλήμων. For the connexion of this name (Philem?) with Phrygia it is enough to refer to the legend of Philemon and Baucis: see Lightfoot Co/osstans*, p. 304. For other exx. of the name cf. P Hib I. 70 (a)® (B.c. 229-8), P Oxy I. 43 verso 5 (A.D. 295), and from the inscrr. J/agz 1178, where it is the title of the &mmas of Dionysus, and Perg 3414 Φιλήμων Ανθον σκουτλάριος (both cited by Thieme, p- 41).
Φιλήμων (Philēmōn) — Philemon.
φιλήμων, -ονος, ὁ
Philemon: Phm 1.†
(From Abbott-Smith. LSJ has no entry)
Φιλήμων
Philemon
from 5368; friendly; Philemon, a Christian:--Philemon.
see GREEK for 5368
Φιλήμων, ονος, ὁ
n.m.
Philemon
Φιλήμων Philēmōn 1x
Philemon, pr. name, Phlm. 1; subscr. and title*
fi-le'-mon, fi-le'-mun (Philemon): Among the converts of Paul, perhaps while at Ephesus, was one whom he calls a "fellow-worker," Philemon (Phm 1:1). He was probably a man of some means, was celebrated for his hospitality (Phm 1:5-7) and of considerable importance in the ecclesia at Colosse. It was at his house (Phm 1:2) that the Colossian Christians met as a center. It is more than probable that this was a group of the Colossian church rather than the entire ekklesia. His wife was named Apphia (Phm 1:2); and Archippus (Phm 1:2) was no doubt his son. From Col 4:17 we learn…
Philemon
An inhabitant of Colosse, and apparently a person of some note among the citizens (Col. 4:9; Philemon 1:2). He was brought to a knowledge of the gospel through the instrumentality of Paul (19), and held a prominent place in the Christian community for his piety and beneficence (4-7). He is called in the epistle a “fellow-labourer,” and therefore probably held some office in the church at Colosse; at all events, the title denotes that he took part in the work of spreading a knowledge of the gospel.
the name of the Christian to whom Paul addressed his epistle in behalf of Onesimus. He was a native probably of Colosse, or at all events lived in that city when the apostle wrote to him: first, because Onesimus was a Colossian, (Colossians 4:9) and secondly because Archippus was a Colossian, (Colossians 4:17) whom Paul associates with Philemon at the beginning of his letter. (Philemon 1:1,2) It is related that Philemon became bishop of Colosse, and died as a martyr under Nero. It is evident from the letter to him that Philemon was a man of property and influence, since he is represented as the head of a numerous household, and as exercising an expensive liberality toward his friends and the poor in general. He was indebted to…
A rich citizen of Colosse, in Phrygia, to whom Paul wrote an epistle, on occasion of sending back to him his servant Onesimus. Philemon, converted by the instrumentality of Paul, is exhorted to receive Onesimus as "a brother beloved." Paul was then a prisoner at Rome. His letter is universally admired for its delicacy, courtesy, and manliness. See ONESIMUS, and EPISTLE.
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Τειμοκράτης Τιμοκράτους Στροβείλῳ Ἥρωνος καὶ Φιλήμονι Στροβείλου χαίρειν. ὁμολογῶ μήτε αὐτὸς μήτʼ ἄλλον ὑπέρ μου μηδένα ἐπελεύσεσθαι ἐφʼ ὑμᾶς περὶ
οὐλὴ ποδὶ ἀριστερῷ καὶ χ … ας Ἰσιδώρα ἐτῶν μ οὐλὴ καρπῷ ἀριστερῷ καὶ Φιλήμονι ὡς ἐτῶν λζ ἔτους τεσσαρεσκαιδεκάτου Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος μηνὸς Τῦβι εἰκάδι
Ἥρων Ὡρίωνος Ψενταυβάστις Ἀγχορίμφεως Παννίων Μ … … … … Ἁρφαῆσις Ψοσνέως Χάρων Ἀγχώφεως Φιλήμων Ἀν … Πατερμούθιος Ο … … Εὐδαίμων Διοσκόρου Ἀγχορίμφις Ὀρσέως Ἁρσάις ἀπάτωρ Σαραποῦτος Σαραπίων
γράφω (graphō) primarily means 'to write' and is derived from a sense of scratching or engraving. It encompasses various forms of writing, including inscribing letters, recording information, and expressing content in written form. In the New Testament, it appears in contexts such as recording scripture (e.g., Matthew 4:4) and writing letters (e.g., Acts 23:25). The lexicons do not show significant disagreement on its meanings.
γράφω, [in LXX chiefly for כּתב ];
to scrape, graze (Hom.), and later (Hdt.) to sketch, draw.
to write;
of forming or tracing letters on writing material: Jo 8:[6], Ga 6:11, II Th 3:17;
γράφω ; [impf. ἔγραφον]; fut. γράψω; 1 aor. ἔγραψα; pf. γέγραφα; Pass., [pres. γράφομαι]; pf. γέγραμμαι ; [plpf. 3 pers. sing. ἐγέγραπτο, Rev. xvii. 8 Lchm.]; 2 aor. ἐγράφην ; (prop. to grave, scrape, scratch, engrave ; ef. Germ. graben, eingraben ; γράψεν δὲ οἱ ὀστέον ἄχρις αἰχμή, Hom. Il. 17, 599; σήματα γράψας ἐν πίνακι, ib. 6, 169; hence to draw letters), towrite; 1. with reference to the form of the letters; to delineate (or form) letters on a tablet, parchment, paper, or other material: τῷ 8aκτύλῳ ἔγραφεν eis τὴν γῆν made figures on the ground, Jn. viii. 6 Rec. ; οὕτω γράφω so am I accustomed to form my letters, 2 Thess. iii. 17; πηλίκοις γράμμασι ἔγραψα with how large (and so, ill-formed [?]) letters I have written, Gal. vi. 11; ef. Winer, Riickert, Hilgenfeld ad loe. [for the views of those who regard éyp. as covering the close of the Ep. only, see Bp. Lghtft. and Mey.; cf. W.…
Read the full entry →γράφω. Deissmann (BS, pp. 112 ff. 249 f.) has shown the widespread juristic_use in the papyri of the ‘* biblical” γέγραπται with reference to the regulative and authoritative character
γράφω (graphō) — to write.
γράφω [ᾰ],
future -ψω[Refs 5th c.BC+]aorist ἔγραψα, Epic dialect γράψα [Refs 8th c.BC+]: perfect γέγραφα [Refs 5th c.BC+]:—middle, future γράψομαι [Refs 5th c.BC+]: aorist ἐγραψάμην [Refs 5th c.BC+]:—passive, future γρᾰφήσομαι [Refs 5th c.BC+], etc.: aorist ἐγράφην [ᾰ], [Refs 5th c.BC+]: perfect γέγραμμαι (also in middle sense, see near the end), 3rd.pers. singular ἔγραπται [Refs 3rd c.AD+]; participle ἐγραμμένος or ἠγρ- [Refs 1st c.AD+]: 3rd.pers. plural γεγράφαται [Refs], Doric dialect γεγράβανται [Refs]: pluperfect ἐγέγραπτο [Refs 5th c.BC+]: 3rd.pers. plural ἐγεγράφατο [Refs 8th c.BC+] only in aorist active:—scratch, graze, αἰχμὴ γράψεν οἱ ὀστέον ἄχρις [Refs 8th c.BC+]; γράψας ἐν πίνακι πτυκτῷ θυμοφθόρα πολλά having marked or drawn signs thereon, [Refs]represent by lines, draw, paint, [Refs 5th c.BC+]; γῆς περιόδους γ. draw maps, [Refs 5th…
Read the full entry →γράφω
grapho
a primary verb; to "grave", especially to write; figuratively, to
describe:--describe, write(-ing, -ten).
γράφω
v.
I write
γράφω graphō 191x
to engrave, write, according to the ancient method of writing on plates of metal, waxes tables, etc., Jn. 8:6, 8; to write on parchment, paper, etc., generally, Mt. 27:37, et al.; to write letters to another, Acts 23:25; 2 Cor. 2:9; 13:10, et al.; to describe in writing, Jn. 1:46; Rom. 10:5; to inscribe in a catalogue, etc., Lk. 10:20; Rev. 13:8; 17:8, et al.; to write a law, command, or enact in writing, Read the full entry →
γράφω Orig. sense, to scratch, scrape, graze, αἰχμὴ γράψεν ὀστέον Il.; σήματα γράψας ἐν πίνακι having scratched marks as tokens on a tablet, id. Il.:—then, to represent by lines drawn, to delineate, draw, paint, Hdt., Aesch.; εἰκὼν γεγραμμένη Ar.: also in Mid., ζῷα γράφεσθαι ῀ ζωγραφεῖν, Hdt.
to express by written characters, to write, τι id. Hdt.; γο. τινά to write a person's name, Xen.; γ. ἐπιστολήν, etc., id. Xen.; γρ. τι εἰς διφθέρας Hdt.
to inscribe, like ἐπιγράφω, γρ. εἰς στήλην Eur., Dem.
to write down, γρ. τινὰ αἴτιον to set him down as the cause, Hdt.
to register, enrol, γρ. τινὰ τῶν ἱππευόντων among the cavalry, Xen.; Κρέοντος προστάτου γεγράψομαι, as a dependent of Creon…
205 occurrences in the New Testament, rendered 31 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 192 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 111 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.
ἀποδεῖ γὰρ τὰ μιμήματα τῶν ἀρχετύπων, τὰ δ’ ἀπὸ τῶν μιμημάτων γραφόμενα καὶ πλαττόμενα πολὺ μᾶλλον, ἅτε μακρὰν ἀφεστῶτα τῆς ἀρχῆς·
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ λέγει.
εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ πρᾶξις ἔστω Ἀγαθίνωι καὶ Πατῆτι ἐκ τοῦ δεδανεισμένου Πανᾶτος καὶ
καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ μὴ ποιῇ καθὰ γέγραπται ἀποτεισάτω ἐν τῷ ἐχομένωι μηνὶ παραχρῆμα ἡμιόλιον ἢ τὴν ἐσομένην ἐν τῇ ἀγορᾶι τιμήν,
ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
677 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 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
The Greek word Ῥώμη (i.e., Rhome) means 'Rome,' referring to the capital of Italy. It appears in several New Testament passages, including Acts and Romans. The word is derived from a root meaning 'strength,' but the entries focus primarily on its geographical significance.
Ῥώμη, -ης, ἡ
Rome: Ac 18:2 19:21 23:11 28:14, 16, Ro 1:7, 15, II Ti 1:17.†
Ῥώμη (Rhōmē) — Rome.
Ῥώμη, ἡ,
Roma, Rome, first mentioned in Gr. literature by [Refs 4th c.BC+]; deified in Inscrr., θεὰ Ῥώμη [Refs 3rd c.AD+]
Ῥώμη
Rhome
from the base of 4517; strength; Roma, the capital of Italy:--Rome.
see GREEK for 4517
Ῥώμη, ης, ἡ
n.f.
Rome
Ῥώμη Rhōmē 8x
Rome, Acts 18:2; 19:21; 23:11; 28:14, 16; Rom. 1:7, 15; 2 Tim. 1:17*
I. DEVELOPMENT OF THE REPUBLICAN CONSTITUTION
1. Original Roman State
2. The Struggle between Patricians and Plebeians
3. The Senate and Magistrates
4. Underlying Principles
II. EXTENSION OF ROMAN SOVEREIGNTY
III. THE IMPERIAL GOVERNMENT
1. Imperial Authority
2. Three Classes of Citizens
IV. ROMAN RELIGION
1. Deities
2. Religious Decay
V. ROME AND THE JEWS
1. Judea under Roman Procurators and Governors
2. Jewish Proselytism
VI. ROME AND THE CHRISTIANS
1. Introduction of Christianity
2. Tolerance and Proscription
3. Persecution
LITERATURE
Rome (Latin and Italian, Roma; Rhome): The capital of the Roman republic and empire, later the center of Lot Christendom, and since 1871 capital of the kingdom of Italy, is situated mainly on the left bank of the Tiber about 15 miles from the Mediterranean Sea in 41 degrees 53' 54 inches North latitude and 12 degrees 0' 12 inches longitude East of Greenwich.
Rome
The most celebrated city in the world at the time of Christ. It is said to have been founded B.C. 753. When the New Testament was written, Rome was enriched and adorned with the spoils of the world, and contained a population estimated at 1,200,000, of which the half were slaves, and including representatives of nearly every nation then known. It was distinguished for its wealth and luxury and profligacy. The empire of which it was the capital had then reached its greatest prosperity.
On the day of Pentecost there were in Jerusalem “strangers from Rome,” who doubtless carried with them back to Rome tidings of that great day, and were instrumental in founding the church there. Paul was brought to this city a prisoner, where he remained for two years (Acts 28:30, 31) “in his own hired house.” While here, Paul wrote his epistles to…
the famous capital of the ancient world, is situated on the Tiber at a distance of about 15 miles from its mouth. The "seven hills," (Revelation 17:9) which formed the nucleus of the ancient city stand on the left bank. On the opposite side of the river rises the far higher side of the Janiculum. Here from very early times was a fortress with a suburb beneath it extending to the river. Modern Rome lies to the north of the ancient city, covering with its principal portion the plain to the north of the seven hills, once known as the Campus Martius, and on the opposite bank extending over the low ground beneath the Vatican to the north of the ancient Janiculum. Rome is not mentioned in the Bible except in the books of Maccabees and in three books of the New Testament, viz., the Acts, the Epistle to the Romans and the Second Epistle to…
strength; power
14 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὁ μὲν οὖν κατὰ τὴν εἰκόνα γεγονὼς καὶ τὴν ἰδέαν νοῦς πνεύματος ἂν λέγοιτο κεκοινωνηκέναι — ῥώμην γὰρ ἔχει ὁ λογισμὸς αὐτοῦ —, ὁ δὲ ἐκ τῆς ὕλης τῆς κούφης καὶ ἐλαφροτέρας αὔρας ὡς ἂν ἀποφορᾶς τινος, ὁποῖαι γίνονται ἀπὸ τῶν ἀρωμάτων·
οὐδʼ αὐτὸς μὲν ἀγνοεῖς, ὅτι φυγεῖν ἡμῖν ἐκ τῶν παρόντων οὔτε κατὰ ῥώμην οὔτε κατʼ ἐπίνοιάν ἐστιν ἀνθρωπίνην, ἀλλʼ εἰ δή τι πάντως σωτήριον στρατῷ τῷ κατὰ τὴν σὴν βούλησιν ἀφέντι τὴν Αἴγυπτον, σόν ἐστιν ἐκπορίζειν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
κα Καινῇ λατομίᾳ ι Φιλοσεράπι νγ Ῥώμῃ α Μάρωνι α … … … … α … κιβαριάτης … ὑδρεύματι … ἀργίᾳ
τηρητὴς κέλλας α ὑδρεύματι ιη Καινῇ λατομίᾳ ιθ Μέσῃ μζ Ῥώμῃ α Μαρωνος
ια Κανώπου … Καινῇ λατομίᾳ … Μέσῃ … Ῥώμῃ … Μάρωνι … Πορφυρίτῃ
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
683 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 667 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 663 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 μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
The Greek word Ὀνήσιμος (Onēsimos) means 'profitable' or 'useful' and is a proper name, notably associated with a Christian figure mentioned in Colossians and Philemon. It derives from the adjective ὀνήσιμος, which conveys the idea of being beneficial. The name was common among slaves, reflecting its practical connotation.
Ὀνήσιμος, -ου, ὁ
(i.e. profitable, < ὄνησις, profit),
Onesimus: Col 4:9, Phm 10 (a common name among slaves; v. MM, iii, xviii).†
᾿Ονήσιμος. This proper name (Col 45, Philem?°) from the adj. ὀνήσιμος, ‘‘useful,’’ may be illustrated from P Grenf II. 3817 (B.C. 81) ἢ λογεύσι (1. -σει) Kal ἀνανκάσι (1. -σει) pe ᾽Ὄνησιμωι (1. ᾿Ονήσιμος) ἀγοράστα]ι κριθῆς κτὰλ., P Gen I. 47° (beg. ili/A.D.) 6] τοῦ τόπου μου ἀμφο[δάρ]χης ᾿Ονήσιμος ἀνεγράψατό με ἐπὶ κώμη[5] ᾿Αργεάδος, and from the inscrr. Magn 242 τόπος ᾿Ον[η]σίμου, 75. 300 4 σόρος (“ grave ”) ᾽Ονησίμου τοῦ Tlavoipaxov. Thieme (p. 40) notes that the name is specially common in the case of slaves, though not confined to them, as is shown by the mention of a ypappateds M. ᾿Ονήσιμος on a coin of Caracalla’s time: cf. also ᾿᾽Ονησίμη in Sy// 865°, a woman whom a manumitted slave is to serve till her death. Dittenberger’s Index (p. 89) shows other exx.: see also Lightfoot Co/.? p. 310, Zahn Introd. i. p. 458, and Hatch in 78. xxvii. (1908), p.…
Read the full entry →Ὀνήσιμος (Onēsimos) — Onesimus.
ὀνήσῐ-μος, ον,
useful, profitable, beneficial, [Refs 5th c.BC+]; aiding, succouring, ἔγχος [Refs]. adverb -μως[Refs 5th c.BC+]
Ὀνήσιμος
Onesimos
from 3685; profitable; Onesimus, a Christian:--Onesimus.
see GREEK for 3685
Ὀνήσιμος, ου, ὁ
n.m.
Onesimus
Ὀνήσιμος Onēsimos 2x
Onesimus, pr. name, Col. 4:9; Phlm. 10*
o-nes'-i-mus (Onesimos, literally, "profitable," "helpful" (Col 4:9; Phm 1:10)):
1. With Paul in Rome:
Onesimus was a slave (Phm 1:16) belonging to Philemon who was a wealthy citizen of Colosse, and a prominent member of the church there. Onesimus was still a heathen when he defrauded his master and ran off from Colosse. He found his way to Rome, where evil men tended to flock as to a common center, as Tacitus tells us they did at that period. In Rome he came into contact with Paul, who was then in his own hired house, in military custody.
What brought him into contact with Paul we do not know. It may have been hunger; it may have been the pangs of conscience. He could not forget that his master's house in Colosse was the place…
Onesimus
Useful, a slave who, after robbing his master Philemon (q.v.) at Colosse, fled to Rome, where he was converted by the apostle Paul, who sent him back to his master with the epistle which bears his name. In it he beseeches Philemon to receive his slave as a “faithful and beloved brother.” Paul offers to pay to Philemon anything his slave had taken, and to bear the wrong he had done him. He was accompanied on his return by Tychicus, the bearer of the Epistle to the Colossians (Philemon 1:16, 18).
The story of this fugitive Colossian slave is a remarkable evidence of the freedom of access to the prisoner which was granted to all, and “a beautiful illustration both of the character of St. Paul and the transfiguring power and righteous principles of the gospel.”
(profitable, useful), the name of the servant or slave in whose behalf Paul wrote the Epistle to Philemon. He was a native, or certainly an inhabitant, of Colosse. (Colossians 4:9) (A.D. 58.) He fled from his master end escaped to Rome, where he was led to embrace the gospel through Paul’s instrumentality. After his conversion the most happy and friendly relations sprung up between the teacher and disciple. Whether Paul desired his presence as a personal attendant or as a minister of the gospel is not certain from verse 13 of the epistle.
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
ἐπεὶ οὖν τὴν πολυπλήθειαν ὑμῶν ἐν ὀνόματι θεοῦ ἀπείληφα ἐν Ὀνησίμῳ, τῷ ἐν ἀγάπῃ ἀδιηγήτῳ, ὑμῶν δὲ ἐπισκόπῳ, ὄν εὔχομαι κατὰ Ἰησοῦν Χριστὸν ὑμᾶς ἀγαπᾶν καὶ πάντας ὑμᾶς αὐτῷ ἐν ὁμοιότητι εἶναι.
καὶ πάππου ἀναγραφομένου μου ἐπὶ τῆς μητροπόλεως, κατʼ ἐπήρειαν ὁ τοῦ τόπου μου ἀμφοδάρχης Ὀνήσιμος ἀνεγράψατό με ἐπὶ κώμης Ἀργεάδος· οὗ χάριν ἐπὶ σὲ κατέφυγον τὸν πάντων βοηθόν, καὶ
αν ὡς προγέγραπται. ἐὰν δὲ μὴ … … ὑπογραφεῖς τοῦ μὲν ὁμολογοῦντος Ὀνησίμος … … ω … … ς τῶν ἀπὸ Διονυσιάδος Θεμίστου μερίδος ὡς ἐτῶν
τῶν ὑποκειμένων … ὧν μετρημάτων ἔτους ι μηνὸς Σεβαστοῦ λ α, κ ιβ. … Ὀνήσιμος Ἀνδρονίκου κατοίκων σλ δ, κ δ, γίνονται πυροῦ δ δ, ναυβίου υ. αἴτει προσδιαγραφόμενα.
The Greek word οἰκετεία (oiketia) is derived from οἰκέτης (oiketēs), meaning a household servant or domestic slave. It encompasses the concept of all individuals living under the authority of a householder, including family members and servants. The New Testament references this term in passages like Luke 16:13 and Romans 14:4, highlighting its use in the context of servitude.
THE only passage in the N. T. in which θεράπων occurs is Heb. iii. 5: ‘‘ And Moses verily was faithful in all his house, as a servant” (ὡς θεράπων). The allusion here to Num. xii. 7 is manifest, where the Septuagint has given θεράπων as its rendering of 12; it has done the same elsewhere (Exod. iv. 10; Deut. iii. 24; Josh. i. 2), yet has not made this its constant rule, frequently rendering it not by θεράπων, but by δοῦλος, out of which latter rendering, no doubt, we have at Rev. xv. 8, the phrase, Μωῦσῆς ὃ δοῦλος τοῦ Θεοῦ. It will 1 Lampe: ‘Christus est Vitis vera, ... et qua talis preponi, quin et opponi, potest omnibus aliis qui etiam sub hoe symbolo in scriptis propheticis pinguntur.’ Six) SYNONYUS OF THE NEW TESTAMENT. 20 not follow that there is no difference between δοῦλος and θεράπων ; nor yet that there may not be occasions when the one word would be far more fitly employed…
Read the full entry →οἰκέτης, -ου, ὁ
(< οἰκέω),
[in LXX for עֶבֶד;]
a house-servant: Lk 16:13, Ro 14:4; pl., Ac 10:7, I Pe 2:18. (In Plat., Hdt., Si 4:30 6:11, the pl. includes all the inmates of the house, the familia, οἰκετεία..)†
SYN.: v.s. διάκονος.
οἰκέτης, -ov, 0, (οἰκέω), fr. [ Aeschyl. and] Hdt. down, Lat. domesticus, i. e. one who lives in the same house with another, spoken of all who are under the authority of one and the same householder, Sir. iv. 30; vi. 11, esp. a servant, domestic; so in Lk. xvi. 13; Acts x. 7; Ro. xiv. 4; 1 Pet. ii. 18; Sept. for tay. See more fully on the word, Meyer on Rom. I. 6. [where he remarks that oik. is a more restricted term than δοῦλος, designating a house-servant, one holding closer relations to the family than other slaves ; ef. διάκονος fin., Schmidt ch. 162.]
οἰκέτης. The use of οἰκέτης to denote ‘‘a household or domestic slave” (Lat. famutdus) in Lk 1618 οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν, ‘no domestic can be a slave to two masters,” is well illustrated by P Lille I. 29/2 (iii/p.c.) ἐὰν δέ τις περὶ ἀδικήματος ἑ[τέ]ρο[υ] οἰκέτηι ὄντι δίκην γραψάμενος, ὡς ἐλευθέρωι, καταδικάσηται, ἐξέστω τῶι κυρίωι ἀναδικῆσαι ἐν ἡμέραις ξ, ‘si quelqu’un en raison d’un dommage a intenté une action a l’esclave d’un autre, comme a un homme libre, et 14 fait condamner, qwil soit permis au maitre de l’esclave d'interjeter appel dans un délai de cing jours’’ (Ed.). For the adj. οἰκετικός, see P Grenf I. 218 (B.C. 126) ἀπὸ τῶν οἰκετικῶν σωμάτων 8. On the different terms for ‘“‘slave” in the NT, see Trench Sy. ὃ ix,, and cf. Thackeray G7. i. p. 7…
Read the full entry →οἰκέτης (oiketēs) — slave.
οἰκέτ-ης, ου, ὁ,
(οἶκος) household slave, [Refs 5th c.BC+]
2. οἱ οἰκέται also, ={οἰκετεία}, household, [Refs 5th c.BC+]; δοῦλος μεῖζον οἰκέτου φρονῶν [Refs 4th c.BC+]
II. as epithet of Apollo, ἱερέως.. Καρνείου Βοικέτα [Β = ϝ] [Refs]
οἰκέτης
oiketes
from 3611; a fellow resident, i.e. menial domestic:--(household)
servant.
see GREEK for 3611
οἰκέτης, ου, ὁ
n.m.
a household servant
οἰκέτης oiketēs 4x
pr. an inmate of a house; a domestic servant, household slave, Lk. 16:13; Acts 10:7; Rom. 14:4; 1 Pet. 2:18*
οἰκέτης οἰκέτης, ου, ὁ, οἰκέω a house-slave, menial, Hdt., attic; οἱ οἰκέται, Lat. familia, one's household, the women and children, Hdt., attic; opp. to οἱ δοῦλοι, Plat.
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
5 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 31 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὁ δὲ οἰκέτης ἢ ὁ χαλκὸς μηδὲν ἀντιδρῶν ὑπέρριπται πάντα πεισόμενος, ὅσα ἂν ὁ διατιθεὶς ἐργάσασθαι διανοῆται.
Ἅβραμος δὲ ἐπὶ μηδενὶ κρίνων παρακούειν τοῦ θεοῦ δίκαιον ἅπαντά θʼ ὑπουργεῖν ὡς ἐκ τῆς ἐκείνου προνοίας ἀπαντώντων οἷς ἂν εὐμενὴς ᾖ, ἐπικρυψάμενος πρὸς τὴν γυναῖκα τήν τε τοῦ θεοῦ πρόρρησιν καὶ ἣν εἶχεν αὐτὸς γνώμην περὶ τῆς τοῦ παιδὸς σφαγῆς, ἀλλὰ…
Λέγει δὲ ὁ κύριος: Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν.
γ vestiges δευτερίζοντες … μίσθιοι … ς ἐκ δραχμῶν β vestiges κόπτοντες καὶ ποτίζοντες οἰκέται καὶ μετρηματιαῖοι … vestiges υ κλήρου μίσθιοι ς … οἰκέται καὶ μετρηματιαῖοι δ κλήρου
διὰ τῶν βοικῶν … ἐκτινάξοντες ἐργάται … βολοκοποῦντες … σπείροντες ο … ἐκτινάζοντες ὄροβον οἰκέται … … β … βολοκοποῦντες οἰκέται καὶ μετρηματιαῖοι β γίνονται κλήρου δραχμαὶ … οἰκέται
σοὶ ἐνοχλῇ … του· τοῦτο γὰρ ἀλλότριόν ἐστιν. καὶ εὐθέως … … χθη ἡμῖν οἰκέτης Ἡρακλείας ἄχρις ἂν συγκομισθῶμεν εἰς τὴν οἰκίαν αὐτῆς καὶ ὀψὲ καθʼ ἑσπέραν ἐποίει ἡμᾶς