Philippians 1:10 — Word Study
N1904εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ
BSAforeis <the>ho to approvedokimazō▸ [thoroughly examine and discern, prove the value of, approve] yousu the [things]ho being excellent,diapherō▸ [excellent, surpassing] so thathina you may beeimi▸ [sincere, genuine] pureeilikrinēs andkai [without offense, blameless] blamelessaproskopos untoeis [the] dayhēmera [day of reckoning, time of judgment] of ChristChristos
| Greek | English | Parsing |
|---|---|---|
| εἰς | for | Preposition |
| τὸ | <the> | Article, accusative, singular |
| δοκιμάζειν | to approve | Verb, present, active |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| τὰ | the [things] | Article, accusative, plural |
| διαφέροντα, | being excellent, | Verb, present, active |
| ἵνα | so that | Conjunction |
| ἦτε | you may be | Verb, present, active |
| εἰλικρινεῖς | pure | Adjective, nominative, plural |
| καὶ | and | Conjunction |
| ἀπρόσκοποι | blameless | Adjective, nominative, plural |
| εἰς | unto | Preposition |
| ἡμέραν | [the] day | Noun, accusative, singular |
| Χριστοῦ | of Christ | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ, |
| KJV | That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; |
| ASV | so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; |
| YLT | for your proving the things that differ, that ye may be pure and offenceless — to a day of Christ, |
| WEB | so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ, |
| BBE | So that you may give your approval to the best things; that you may be true and without wrongdoing till the day of Christ; |
Where they part company is δοκιμάζειν — see How Translations Differ.
The main clause is supported by an infinitive phrase and additional descriptive phrases that clarify the purpose and outcome of the testing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectεἰλικρινής
verbδοκιμάζω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Philippians 1:10
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 — Paul's Prayer for the Philippiansgenerated
Philippians 1:10 is part of a prayer where Paul expresses his desire for the Philippians to grow in love and understanding. He wants them to be able to discern what is truly valuable and to live pure and blameless lives as they anticipate the return of Christ. This prayer reflects Paul's pastoral concern for their spiritual growth and moral integrity, which is essential for their witness in the world.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 7:15–16 | By the time He knows enough to reject evil and choose good, He will be eating curds and honey. |
| 2 | Amos 5:14–15 | Seek good, not evil, so that you may live. And the LORD, the God of Hosts, will be with you, as you have claimed. |
| 3 | Micah 3:2 | You hate good and love evil. You tear the skin from my people and strip the flesh from their bones. |
| 4 | John 3:20 | Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed. |
| 5 | Romans 2:18 | if you know His will and approve of what is superior because you are instructed by the law; |
The Treasury of Scripture Knowledge — 41 references, hung on the phrase they belong to
The Key Word — δοκιμάζειν, dokimazōgenerated
The verb δοκιμάζω means to test or approve, often in the context of determining genuineness. It implies a process of examination that leads to a positive affirmation of value or worth, as seen in passages like 1 Peter 1:7.
In this verse, it suggests that the Philippians should actively engage in discerning what is best, which involves both intellectual and moral judgment. The emphasis is on the importance of making choices that align with God's will.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'so that you may be able to test and prove what is best.' The KJV and ASV use 'approve things that are excellent,' emphasizing the act of discernment.
Where translations differ, the KJV and ASV focus on 'approve' while the BSB uses 'test and prove.' Additionally, the rendering of 'blameless' varies, with some versions opting for 'without offense.'
Sentence Structuregenerated
The main verb in this verse is δοκιμάζειν, to approve, which governs the purpose expressed in the clause. The structure includes a noun phrase indicating the subject, a prepositional phrase describing the intended outcome, and additional clauses that further elaborate on the qualities desired.
The sentence is complex, with multiple clauses that articulate the purpose of Paul's prayer, emphasizing the interrelation of love, discernment, and moral integrity.
Septuagint Backgroundgenerated
δοκιμάζω has Old Testament roots, where it is often associated with testing and examining, particularly in contexts related to moral and spiritual integrity. This connection enriches the understanding of how believers are called to evaluate their lives in light of God's standards.
In the Septuagint, it appears in contexts that emphasize discernment and moral choices, aligning with the themes present in Philippians.
In plain words — the whole versegenerated
Philippians 1:10 expresses Paul's prayer that the Philippians will grow in love and knowledge, enabling them to discern what is best and to live pure and blameless lives as they prepare for the return of Christ.
Frequently Asked Questionsgenerated
It means to discern and choose the most valuable and morally right options in life, aligning with God's will.
Being pure and blameless reflects a life that is sincere and free from moral fault, which is essential for a believer's witness and relationship with God.
You can grow in love and discernment through prayer, studying Scripture, and seeking the guidance of the Holy Spirit.
The day of Christ refers to the future return of Jesus, when believers will be held accountable for their lives and rewarded for their faithfulness.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's discernment to make better choices?
- How can I cultivate a love that abounds in knowledge and depth of insight?
- What practices can help me remain pure and blameless as I await Christ's return?
- How does understanding the day of Christ motivate my actions today?
The early church on this verse — how the Fathers read it
Early church writers like Tertullian and John Chrysostom reflect on this verse, emphasizing the importance of discernment and moral integrity in the Christian life.
Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved to be come, let the Jews recognise their own fate,Early Church Fathers on Philippians 1 →
He says, "in knowledge and all discernment, that ye may approve the things that are excellent," that is, the things that are profitable.Early Church Fathers on Philippians 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philippians 1:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat ye may approve things that are excellent,.... Or "try things that differ".
Read John Gill on Philippians 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; [ Eis (G1519) to (G3588) dokimazein (G1381) humas (G5209)] 'With a view to your
Read Robert Jamieson on Philippians 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. To the ends he subjoins, namely, that ye may approve things that are excellent; that upon a due expense of circumstances in a judicious trial, upon rightly discerning the differences of things not obvious to every eye, so as to choose and approve those things that are really to be preferred, being the best, surpassing all desirable things besides, , as being most acceptable unto God, . That ye may be sincere; and be upright, . It is all emphatical word in the original here, being borrowed either from such things as are tried by being held up at the beams of the sun to see What faults or flaws are in them, whether without fraud, or else from such as are clarified by the heat of the sun…
Read Matthew Poole on Philippians 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; Ver. 10. Approve the things] Or, try the things that differ, that ye be not cheated, and so undone, as many a man is by purchasing a counterfeit commodity at an unreasonable rate. A Bristol stone looks like a diamond, and many things glister besides gold.
Read John Trapp on Philippians 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) That ye may be sincere and without offence.—This St. Paul contemplates as the result of thoughtful and discriminating judgment. The word “sincere” (used only here and in 2 Peter 1:3), and the corresponding substantive, “sincerity” (1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17), although there is some uncertainty as to their derivation, undoubtedly signify purity tested and found clear of all base admixtures. The word “without offence” is used in Acts 24:16 (“a conscience void of offence”) for that which is free from the stumbling of error; and in 1 Corinthians 10:32 (“giving none offence”) for that at which none will stumble. The latter sense (nearly equivalent to the…
Read Charles John Ellicott on Philippians 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. That ye may approve things that are excellent] Ειςτοδοκιμαζεινὑμαςταδιαφεροντα· To the end that ye may put to proof the things that differ, or the things that are in are more profitable. By the pure and abundant love which they received from God they would be able to try whatever differed from the teaching they had received, and from the experience they had in spiritual things. That ye may be sincere] Ἱναητεειλικρινεις. The word ειλικρινεια, which we translate sincerity, is compounded of ειλη, the splendour of the sun, and κρινω, I judge; a thing which may be examined in the clearest and strongest light, without the possibility of detecting a single flaw or imperfection. "A…
Read AdamClarke on Philippians 1 →CambridgeThe Cambridge Bible for Schools and Colleges10. That] Better, as better marking a close sequence on the last clause, so that.approve] Better, in modern English, test. The spiritual “judgment” was to be thus applied.things that are excellent] “the things, &c.” R.V. An alternative rendering is, that ye may prove (test) the things that differ; so margin R.V.; “that you may use your spiritual judgment in separating truth from its counterfeit, or distortion.” The two renderings come to much the same; for the “approval of the excellent thing” would be the immediate result of the “detection of its difference.” We prefer the margin R.V., however; first, as giving to the verb its rather more natural meaning, and then, as most congruous to the…
Read Cambridge on Philippians 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThat ye may approve things - Margin, “Or, try.” The word used here denotes the kind of trial to which metals are exposed in order to test their nature; and the sense here is, that the apostle wished
Read Albert Barnes on Philippians 1 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ,
so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ,
so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ,
so that you can decide what is best, and thus be sincere and blameless for the day of Christ,
Tyndale line
That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;
so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ;
so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ;
That ye may approve things that are excellent; that ye may be sincere and without offense till the day of Christ;
That ye may alowe those things which are best, that ye may be pure, and without offence vntill the day of Christ,
Strictly literal
that ye may judge of and approve the things that are more excellent, in order that ye may be pure and without offence for Christ's day,
for your proving the things that differ, that ye may be pure and offenceless — to a day of Christ,
for your proving the things that differ, that you may be pure and offenseless—to [the] Day of Christ,
I pray for this so that you may approve what is excellent, and so you may be sincere and without offense on the day of Christ.
From the Latin
That you may approve the better things, that you may be sincere and without offence unto the day of Christ,
Simplified
so that you can work out what's really important. That way you can be genuine and blameless when Christ returns,
So that you may give your approval to the best things; that you may be true and without wrongdoing till the day of Christ;
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
ut probetis potiora, ut sitis sinceri, et sine offensa in diem Christi,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܕܬܗܘܘܢ ܦܪܫܝܢ ܐܝܠܝܢ ܕܥܗܢܢ ܘܬܗܘܘܢ ܕܟܝܢ ܕܠܐ ܬܘܩܠܐ ܒܝܘܡܗ ܕܡܫܝܚܐ
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.
εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ
The standard critical text of the New Testament.
εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ
The previous edition, still widely cited.
εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ
The Society of Biblical Literature edition, freely licensed.
εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ
The edition that turned scholarship toward the earliest manuscripts.
εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ
An independent critical text built from the oldest witnesses then known.
εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ
A recent critical edition following documentary evidence closely.
εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ
The reading of the majority of surviving manuscripts.
εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Philippians 1:10
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.
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative 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
δοκιμάζω (dokimazo) means to test or prove, particularly in the context of metals, but also applies to people and various situations. It conveys the idea of examining something to determine its genuineness or worthiness, often leading to approval after a successful trial. In the New Testament, it appears in verses like 1 Peter 1:7 and Romans 12:2, where it emphasizes discerning and approving what is good.
THESE words occur not seldom together, as at 2 Cor. xiii. 5; Ps. xciv. 10 (at Heb. iii. 9 the better reading is ἐν δοκιμασίᾳ) ; but notwithstanding that they are both in our English Version rendered ‘ prove’ (Luke xiv. 19; John vi. 6), both ‘try’ (1 Cor. iii. 18; Rev. ii. 2), both ‘examine’ (1 Cor. xi. 28 ; 2 Cor. xiii. 5), they are not perfectly synonymous. In δοκιpatew, which has four other renderings in our Version,— namely, ‘discern’ (Luke xii. 56); ‘like’ (Rom. i. 28); ‘approve’ (Rom. ii. 18); ‘allow’ (Rom. xiv. 22),—lies ever the notion of proving a thing whether it be worthy to be received or not, being, as it is, nearly connected with δέχεσθαι. In classical Greek it is the technical word for putting money to the δοκιμή or proof, by aid of the δοκίμιον or test (Plato, Timeus, 65 c; Plutarch, Def. Orac. 21) ; that which endures this proof being δόκιμος, that which fails ἀδόκιμος…
Read the full entry →δοκιμάζω
(< δόκιμος),
[in LXX chiefly for בּחן ;]
primarily of metals (Pr 8:10 17:3, Si 2:5, Wi 3:6), to test, try, prove (in the hope and expectation that the test will prove successful, v. reff. s. Syn.): χρυσίον, I Pe 1:7; other things, Lk 12:56 14:19, II Co 8:8, Ga 6:4, I Th 2:4 5:21; τὰ διαφέροντα, Ro 2:18, Phl 1:10 (R, mg., but v. infr.); πνεύματα, I Jo 4:1; of men, I Ti 3:10 (pass.); ἑαυτόν, I Co 11:28,
δοκιμάζω ; [fut. δοκιμάσω]; 1 aor. ἐδοκίμασα; Pass., [pres. δοκιμάζομαι); pf. δεδοκίμασμαι ; (δόκιμος); Sept. chiefly for }D3; as in Grk. writ. fr. [Hdt., Thue.], Xen. and Plat. on, to try; 1. to test, examine, prove, scrutinize (to see whether a thing be genuine or not), as metals: χρυσίον διὰ πυρός (Isocr. p. 240 d. [i. 6. Panathen. § 14]; ad Demon. p. 7 b. [here Bekk. βασανίζομεν]; Sept., Prov. viii. 10; Sir. ii.5; Sap. iii. 6; ἄργυρον, Prov. xvii. 8, [ef. Zech. xiii. 9]), 1 Pet. i. 7; other things: Lk. xii. 56; xiv. 19; 2 Co. viii. 8; Gal. vi. 4; 1 Th. ii. 4; v. 21; τὰ διαφέροντα, Ro. ii. 18; Phil. i. 10, [al. refer these pass. to 2; see διαφέρω, 2 b.]; men, 1 Tim. iii. 10 (in the pass.) ; ἑαυτόν, 1 Co. xi. 28; 2 Co. xiii. 5, (cf. ἐξετάζειν ἑαυτόν, Xen. mem. 2, 5, 1 and 4); θεόν, Heb. iii. 9 (RG, fr. Ps. xeiv. (xey.) 9; on the sense of the phrase see πειράζω, 2 ἃ. 8.) ; τὰ πνεύματα…
Read the full entry →δοκιμάζω (dokimazō) — to test.
δοκῐμάζω,
(δόκιμος) assay, test, πορφύραν καὶ χρυσόν [Refs 5th c.BC+]:—middle, prove for oneself, choose, χώραν [Refs 5th c.BC+]:— passive, ἐπειδὰν τὸ ἔργον.. δοκιμασθῇ [Refs]
2. of persons, δ. αὐτούς put them to the test, make trial of them, [Refs 5th c.BC+]; also of Apis-bulls, [Refs 5th c.BC+]
II. approve, sanction, μετὰ δεδοκιμασμένου [λόγου] μὴ ξυνέπεσθαι [Refs 5th c.BC+]infinitive, ἐκπονεῖν ἐδοκίμαζε he approved of their working, [Refs 5th c.BC+]
II.2. as a political term,
II.2. a approve after scrutiny as fit for an office, [Refs 5th c.BC+]:—passive, to be approved as fit, [Refs 5th c.BC+]; μου δοκιμαζομένου when I was undergoing a scrutiny, [Refs 4th c.BC+]; δεδοκιμασμένος [ἰατρός] [Refs 2nd c.AD+]…
δοκιμάζω
dokimazo
from 1384; to test (literally or figuratively); by implication, to
approve:--allow, discern, examine, X like, (ap-)prove, try.
see GREEK for 1384
δοκιμάζω
v.
I put to the test, prove, examine
δοκιμάζω dokimazō 22x
to test, assay metals, 1 Pet. 1:7; to prove, try, examine, scrutinize, Lk. 14:19; Rom. 12:2; to put to the proof, tempt, Heb. 3:9; to approve after trial, judge worthy, choose, Rom. 14:22; 1 Cor. 16:3; 2 Cor. 8:22; to decide upon after examination, judge of, distinguish, discern, Lk. 12:56; Rom. 2:18; Phil. 1:10
δοκιμάζω δόκιμος to assay or test metals, to see if they be pure, Isocr., etc.
of persons, to put to the test, make trial of, scrutinise, Hdt., Thuc.: —then, to approve, id. Thuc., Plat., etc.; c. inf., ἐκπονεῖν ἐδοκίμαζε he approved of their working, Xen.
at Athens, to approve as fit for an office, and in Pass. to be approved as fit, Plat., etc.; c. inf., ἱππεύειν δεδοκιμασμένος Xen.
to examine and admit boys to the class of ἔφηβοι or ἔφηβοι to the rights of manhood; and in Pass. to be so admitted, Ar., etc.; ἕως ἀνὴρ εἶναι δοκιμασθείην Dem.
c. inf. to think fit to do, or with negat. to refuse to do, NTest.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
a-proov': This word, as ordinarily used, means "to entertain a favorable opinion concerning" (Ps 49:13; La 3:36). Its Biblical and archaic use conveys a much stronger meaning and is equivalent to its use in legal formalities of today, "to approve a bill," i.e. by some act, generally a signature, to express approval. In New Testament, a number of times, for Greek dokimazo, "to test, try, make proof of," and its derivative, dokimos, "tested," "tried." The word will, in almost every ease, imply that the proof is victoriously demonstrated, the proved is also approved, just as in English we speak of "tried men" (Trench, Greek Synonyms of New Testament). It is the word most frequently used for the testing of ores. That which does not stand the test is adokimos, "reprobate." Compare
22 occurrences in the New Testament, rendered 18 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 22 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 14 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.
πῶς δὲ δοκιμάζει τοὺς χυλούς, εἰ μὴ διὰ βοηθοῦ τῆς γεύσεως;
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
χαίρειν. λέγοντός σου περὶ τοῦ τραπεζίτου ὅτι ὀφείλει βεβληχέναι τὸν χαλκὸν, σαπροὺς στατῆρας ὀφείλομεν δοκιμάσαι. τὸν χαλκὸν ἐγὼ ἠμέλασα, θαυμάζων εἰ ἄνθρωπος πιστευόμενος τοῦτο ποιεῖ. εὗρον οὖν η σαπροὺς
Πτολεμαίδι ε … … … ριοσ … ς … … Ἀπολλώνιος Φιλίππου· ἡ βουλὴ δοκιμάζειν εἴωθεν τοὺς ὑπηρετοῦντας … ι γραμμα … … ας νεωκόρους τοῦ ἄλσους τοὺς ὁμοίους·
τοῦ διασημοτάτου ἐπάρχου Μεσοποταμίας διέποντος τὴν ὑπατείαν· ὁ Ἀρίστων ὁ κράτιστος τὴν ἀξίωσίν σου δοκιμάσει. Legi σθ
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-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative 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 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-APN — Article · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
T-APN Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Neuter
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
διαφέρω is built from the prefix δια- and the root φέρω, meaning to carry or bear. It covers a range of meanings including to transport, to differ, and to excel. In the New Testament, it appears in contexts such as carrying through (Mark 11:16) and making a difference (Galatians 2:6). The lexicons do not show significant disagreement.
δια-φέρω
[in LXX for שְׁנָא (Da 7 only); I Ki 17:39, Es 3:13, al. ;]
trans.,
to carry through: seq. διά, Mk 11:16;
to carry about, spread abroad: pass., Ac 13:49 27:27.
Intrans.,
to differ: τὰ διαφέροντα, Ro 2:18, Phl 1:10 (R, mg., but v. infr.); impers., διαφέρει, it makes a difference, it matters: Ga 2:6;
to excel: c. gen. Mt 6:26 10:31 12:12, Lk 12:7, 24, I Co 15:41,
δια-φέρω ; 2 aor. διήνεγκον [but the subj. 3 pers. sing. διενέγκῃ (MK. xi. 16), the only aor. form which occurs, can come as well fr. 1 aor. diujveyxa; cf. Veitch s. v. φέρω, fin.]; Pass., [pres. duapepopar]; impf. διεφερόμην ; [fr. Hom. (h. Mere. 255), Pind. down]; 1. to bear or carry through any place: σκεῦος διὰ τοῦ ἱεροῦ, Mk. xi. 16. 2. to carry different ways,i.e. a. trans. to carry in different directions, to different places: thus persons are said διαφέρεσθαι, who are carried hither and thither ina ship, driven to and fro, Acts xxvii. 27, (Strab. 3, 2, 7 p- 144; σκάφος ὑπ᾽ ἐναντίων πνευμάτων διαφερόμενον, Philo, migr. Abr. § 27; Leian. Hermot. 28; often in Plut.); metaph. to spread abroad: διεφέρετο ὁ λόγος τοῦ κυρίου δί ὅλης τῆς χώρας, Acts xiii. 49, (ἀγγελίας, Leian. dial. deor. 24,15; φήμη διαφέρεται, Plut. mor. p. 163 4.). Ὄ. intrans. (like the Lat. differo) to differ…
Read the full entry →διαφέρω. It may be well to illustrate at length the varying shades of meaning which this common verb exhibits. In P Lond 45° (B.c. 160-59) (=I. p. 36) a certain Ptolemy addresses a petition to King Ptolemy Philometor stating that his house had been sacked, and goods valued at twenty talents had been ‘carried off -τῶν am’ αὐτῆς φορτίων διενηνεγμένων. For ὃ. = ‘differ ” cf. P Tor I. 1-15 (b.c. 116) μηδὲ τὴν αὐτὴν ἐργασίαν ἐπιτελεῖν, διαφέρειν δὲ τὴν τούτων λειτουργίαν. From this is naturally developed the meaning ἐξ Surpass, excel,” common in NT. For this see P Tebt 1. 27° (B.C. 113) τῶν οὖν ἐν τοῖς καθ᾽ H[pa]s (/. ὑ[μᾶ]9) τόποις πίστει καὶ ἀσφαλείαι δι[αἹφ[εἸρ[όν των τὰς κατ᾽ ἄνδρα γραφάς, “the lists of individuals in your district who are conspicuous for honesty and steadiness” (Edd.), so again, P Oxy VII. 10611* (B.c. 22) διαφέρετε yap τοῦ Πτολεμαίου ἐμπειρίᾳ, “for you are superior to…
Read the full entry →διαφέρω (diapherō) — to spread/surpass.
διαφέρω,
future διοίσω [Refs 5th c.BC+]aorist 1 διήνεγκα, Ionic dialect διήνεικα: aorist 2 διήνεγκον:—carry over or across, δ. ναῦς τὸν Ἰσθμόν [Refs 5th c.BC+]; carry from one to another, διαφέρεις κηρύγματα [Refs 5th c.BC+] will put the tongue in motion, will speak, [Refs 5th c.BC+]
2. of Time, δ. τὸν αἰῶνα, τὸν βίον, go through life, [Refs 5th c.BC+]:—middle, live, continue, ὑγιηροὶ τἄλλα διαφέρονται [Refs 5th c.BC+]; σοῦ διοίσεται μόνος will pass his life apart from thee, [Refs 5th c.BC+]
3. bear through, bear to the end, σκῆπτρα [Refs 5th c.BC+]; γαστρὸς ὄγκον δ., of a woman, [Refs 5th c.BC+]
διαφέρω
diaphero
from 1223 and 5342; to bear through, i.e. (literally) transport;
usually to bear apart, i.e. (objectively) to toss about (figuratively,
report); subjectively, to "differ", or (by implication) surpass:--be
better, carry, differ from, drive up and down, be (more) excellent,
make matter, publish, be of more value.
see GREEK for 1223
see GREEK for 5342
διαφέρω
v.
I carry through, differ, surpass, excel
διαφέρω diapherō 13x
to convey through, across, Mk. 11:16; to carry different ways or into different parts, separate; pass. to be borne, driven, or tossed hither and thither, Acts 27:27; to be proclaimed, published, Acts 13:49; intrans. met. to differ, 1 Cor. 15:41; to excel, be better or of greater value, be superior, Mt. 6:26; 10:31; impers. διαφέρει, it makes a difference, it is of consequence; with οὐδέν, it makes no difference, it is nothing, Gal. 2:6
διαφέρω fut. -οίσω fut. -οίσομαι aor1 -ήνεγκα ionic -ήνεικα aor2 -ήνεγκον perf. -ενήνοχα to carry over or across, δ. ναῦς τὸν Ἰσθμόν Thuc.: to carry from one to another, κηρύγματα Eur.:—metaph., γλῶσσαν διοίσει will put the tongue in motion, will speak, Soph.
of Time, δ. τὸν αἰῶνα, τὸν βίον to go through life, Hdt., Eur.; absol., ἄπαις διοίσει id. Eur.: —in Mid., διοίσεται will pass his life, Soph.; σκοπούμενος διοίσει Xen.
to bear through, bear to the end, σκῆπτρα Eur., etc.
to bear to the end, go through with, πόλεμον Hdt., Thuc.:— to endure, support, sustain, Lat. perferre, Soph., Eur.
to carry different ways, to toss or cast about, id. Eur.
to spread abroad, Dem.
to tear asunder, Lat. differre, Aesch., Eur.
Verb-PAP-APN — Verb · present · active · participle · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
V-PAP-APN Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Plural Gender: Neuter
ek'-se-lent 'addir, yattir (Aramaic); diaphoroteros, kratistos:
The translation of various Hebrew words, chiefly of 'addir, "great," "honorable" (Ps 8:1,9; 16:3; 76:4); yattir, "surpassing," is Aramaic, occurring in Da 2:31; 4:36; 5:12,14; 6:3. Other words are bachar, "to glow," "try," "choose" (So 5:15); ga'on, "mounting," "swelling" (Isa 4:2; see EXCELLENCY); gadhal, "to make or become great" (Isa 28:29), and other words occurring singly.
In the New Testament we have diaphoroteros, "greater," "better" (Heb 1:4; 8:6); kratistos, "most excellent," "most noble" (
13 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 13 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 6 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.
διαφέρει γὰρ ἔμψυχα ἀψύχων οὐδενὶ μᾶλλον ἢ αἰσθήσει·
διαφέρει δʼ οὐδὲν ἢ μὴ περιιδεῖν ἀπολλυμένους ὑπʼ ἐνδείας τῶν ἀναγκαίων, ἢ μὴ κολάσαι δόξαντας ἁμαρτεῖν καὶ περὶ τὴν εὐεργεσίαν τὴν ἀπὸ σοῦ λαμπρὰν γενομένην φθονηθέντας, ἡ δʼ αὐτὴ χάρις ἄλλῳ μέντοι τρόπῳ διδομένη·
φανέντων … … ἐπει καὶ τὸν διὰ τοῦτο μειούμενον φόρον … … … φόρων διαφέρει ἀναδῶτε … εὐπόρους εἰς λειτουργίαν τῷ ὑμετέρῳ κινδύνῳ ἐπεστείλαμεν. σεσημείωμαι. ἔτους ιγ Αὐτοκράτορος Καίσαρος
𐅵 καὶ φακοῦ ηα καὶ πρὸς καὶ ἄλλα γένη, ἡ δὲ ἐκμέτρησις τούτων ἐμοὶ διαφέρει. καὶ ὑφορῶμαι μὴ ἐπὶ περιγραφῇ τῇ ἐμῇ ταῦτα βασταχθῇ καὶ παραπόληται τῷ ταμίῳ. Φαῦστος
ἐπʼ ἀγαθοῖς κατασπορᾶς ἃς ὁ αὐτὸς βασιλικὸς γραμματεὺς ὧι ἡ περὶ τῶν σπερμάτων διάκρισις διαφέρει, ἔγραψεν ὀφείλειν ἐξοδιασθῆναι δημοσίοις γεωργοῖς κώμης Καμείνων καὶ Κερκεσήφεως αἰτησαμένοις διὰ Χιλᾶ Κρονίωνος καὶ
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 669 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 300 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAS-2P — Verb · present · active · subjunctive · second person · pluralpresent active subjunctive — an action in progress.
V-PAS-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: second Number: Plural
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word εἰλικρινής (*eilikrinēs*) means pure, unmixed, or sincere. It is derived from a combination of terms suggesting clarity and genuineness, often associated with ethical purity. The New Testament uses it in Philippians 1:10 and 2 Peter 3:1, where it describes moral integrity. Some lexicons discuss its etymology, with differing views on its origins related to sunlight and purity.
THE difference between these words is hard to express, even while one may instinctively feel it. They are continually found in company with one another (Plato, Phileb. 52d; Eusebius, Prep. Evan. xv. 15. 4), and words associated with the one are in constant association with the other. EiAcxpevns occurs only twice in the N. T. (Phil. i. 10; 2 Pet. iii. 1); once also in the Apocrypha (Wisd. vii. 25) ; εἰλικρινεια three times (1 Cor. v. 8; 2 Cor. i. 12: ii. 17). Its etymology, like that of ‘sincere,’ which is its best English rendering, is doubtful, uncertainty in this matter causing also uncertainty in the breathing. Some, as Stallbaum (Plato, Phedo, 66 a, note), connect with ἔλος, ἴλη (εἴλειν, εἴλεῖν), that which is cleansed by much rolling and shaking to and fro in the sieve; ‘ volubili agitatione secretum atque adeocribro purgatum.’? Another more familiar and more beautiful etymology…
Read the full entry →** εἰλικρινής, -ές,
[in LXX: Wi 7:25 אB * ;]
unalloyed, pure (Lat. sincerus; v. DCG, ii, 635a);
of unmixed substances;
of abstract ideas;
of ethical purity: Phl 1:10, II Pe 3:1.†
SYN.: ἁγνός (q.v.), καθαρός, cf. Tr., Syn.: §lxxxv; DB, iv, 176a; Cremer, 378; Westc. on I Jo 3:3.
εἰλικρινής, -ἐς, ([on the breathing see WH. App. p. 144; L.and 5. 5. v. fin.]; com. supposed to be fr. εἵλη or ἕλη sunlight, and κρίνω, prop. found pure when unfolded and examined by the sun’s light; hence some write eid. [see reff. above]; acc. to the conjecture of others fr. εἶλος, εἰλεῖν, prop. sifted and cleansed by rapid movement or rolling to and fro), pure, unsullied, sincere ; of the soul, an εἰλικρινής man: Phil. i. 10; διάνοια, 2 Pet. iii. 1. (Sap. vii. 25, where ef. Grimm, Exgt. Hdb.; [see, on the word, also Trench ὃ lxxxv.]; [Hippocr.], Xen., Plat., [Aristot., Plut.], Polyb., Philo, [al.].)
εἰλικρινής is attached as a qualitative adj. to εὔνοια in OG/S 76349 (ii/B.c.) ἐξηγο[ύμενοι σύμπαν)τος τοῦ πλήθους πρὸς ἡμᾶς ἐκτενε[στάτην τε καὶ] εἰλικρινῆ τὴν εὔνοιαν, and to ἀπόδεξις in 76, 22713 (B.C. 246-26) εἰλικρινῆ καὶ βεβαίαμ ποιουμένους ὑμᾶς πρὸς τοὺς φίλους ἀπόδεξιγ. The adv. is found 20. 441° (BC. 81) τὴν πρὸς ἡ]μᾶς πί[σ]τιν εἰλικρινῶς τετηρηκότας : cf. Michel 3044 5 (mid. i/R.c.) 6 δῆμος [{]ηλοῖ αὐτὸν mT ere. ka[l] εἰλ[ἱκρινῶ]ς [γ]νησ[αν ἔχοντι πρὸς πάντας φιλοστοργίαν εὐχαριστεῖ.
εἰλικρινής (eilikrinēs) — pure.
εἰλικριν-ής, ές,
unmixed, without alloy, pure, ἐκ πυρὸς τοῦ -εστάτου καὶ ὕδατος [Refs 5th c.BC+]; θέρμη, ψῦξις, [Refs]; διὰ τὸ εἰλικρινῆ ἕκαστα εἶναι (i.e. τὰ φῦλα) distinct and separate, [Refs 5th c.BC+]; τὸ ἧττον εἰ., opposed to τὸ καθαρώτερον, [Refs 4th c.BC+]
2. pure, simple, absolute, αὐτῇ καθ᾽ αὑτὴν εἰλικρινεῖ τῇ διανοίᾳ χρώμενος the pure and absolute intellect, [Refs 5th c.BC+]; γνωσόμεθα.. πᾶν τὸ εἰ. the pure and absolute, [Refs]; τὸ καθαρόν τε καὶ εἰ. [Refs 5th c.BC+]; ἡδονὴ εἰ. [Refs 4th c.BC+]; also of evil things, sheer, absolute, ἀδικία [Refs 5th c.BC+]
εἰλικρινής
heilikrines
from heile (the sun's ray) and 2919; judged by sunlight, i.e. tested
as genuine (figuratively):--pure, sincere.
see GREEK for 2919
εἰλικρινής, ές
Adj
pure, uncontaminated, sincere
εἰλικρινής eilikrinēs 2x
pr. that which being viewed in the sunshine is found clear and pure; met. spotless, sincere, ingenuous, Phil. 1:10; 2 Pet. 3:1*
εἰλικρινής εἰλι^-κρι^νής, ές unmixed, without alloy, pure, Lat. sincerus, Xen., Plat.; εἰλικρινεῖ τῇ διανοίᾳ χρώμενος using pure intellect, id. Plat.; εἰλ. ἀδικία sheer in justice, Xen.
adv. -νῶς, without mixture, of itself, simply, absolutely, Plat.
The origin of εἰλι- is uncertain.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
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.
← 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
αἱ ἀπὸ τῶν ἐπιθυμιωμένων ὀσμαὶ μὴ τὰς ἁπλᾶς καὶ εἱλικρινεῖς τῶν σωμάτων φύσεις παριστᾶσιν;
εἰλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι εἰς ἀλλήλους.
μέντοι καὶ αὐτῆς τῆς σῆς κοσμιότητος ὑπακούσης μου καὶ φυλαττούσης μοι πᾶσαν εὔνοιαν καὶ εἰλικρινῆ στοργὴν ἐν πᾶσι καλοῖς καὶ ὠφελίμοις ἔργοις τε καὶ λόγοις, καὶ ὑποταττομένης μοι τρόποις
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀπρόσκοπος (*aproskopos*) is formed from a negative particle and a derivative meaning 'to strike against.' It describes someone who is blameless or not causing others to stumble, particularly in a moral sense. The New Testament references include Acts 24:16, Philippians 1:10, and 1 Corinthians 10:32, where it emphasizes being free from offense.
**† ἀπρόσκοπος, -ον
(< προσκόπτω),
[in LXX: Si 35 (32):21, III Mac 3:8*;]
act., not causing to stumble: metaph., of not leading others into sin, I Co 10:32.
Pass., not stumbling, without offence, blameless: Ac 24:16, Phl 1:10 (for exx., v. MM, s.v.).†
ἀπρόσκοπος, -ov, (προσκόπτω, q- V- ) ; 1. actively, having nothing for one to strike against; not causing to stumble; a. prop.: ὁδός, a smooth road, Sir. xxxv. (xxxii.) 21. b. metaph. not leading others into sin by one’s mode of life: 1 Co. x. 32. 2. passively, a. not striking against or stumbling; metaph. not led into sin; blameless: Phil. i. 10 (joined with εἰλικρινεῖς). Ὁ. without offence: συνείδησις, not troubled and distressed by a consciousness of sin, Acts xxiv. 16. (Not found in prof. auth. [exe. Sext. Emp. 1, 195 (p. 644, 13 Bekk.)].)
ἀπρόσκοπος. In the letter of a slave to her master, P Giss I. 178 ἢ: (Hadrian) ἠγωνίασα, κύριε, οὐ μετρίως, ἵνα ἀκούσω ὅτι ἐνώθρευσας, ἀλλὰ χάρις τοῖς θεοῖς πᾶσι ὅτι σε διαφυλάσσουσι ἀπρόσκοπον, the context implies that @. must be understood in the sense of ‘‘free from hurt or harm.” So in the same family correspondence, 2. 22° ἀ[ναλ]αμβανούσης σε ἀπρόσίκοπΊἼ]ον kal ἱλαρώτατον. In the same again, 7d. 791.8 ἵνα μετὰ φιλίας καὶ ἀπροσκόπως ἐξέλθωμεν ἀπ᾽ αὐτῶν ém ἀγαθῶι “in Freundschaft und ohne Arger und Anstoss” (Ed.). Under the form ἀπρόσκοπτος, it is found in the late (apparently heathen) inscription from Messana, 7GSZ 404 ᾿Ανδρόβιος Λύκιος ναύκληρος ἔζησε ἀπρόσκοπτος ἔτη ἃς: (see Nageli, p. 43) in the metaphorical sense of Phil 17° ‘‘ blameless.” It is clear that we need not be longer concerned with Grimm’s note, already discounted by Thayer, that the adj. is ‘‘not found in profane…
Read the full entry →ἀπρόσκοπος (aproskopos) — not giving offence.
ἀπρό-σκοπος, ον,
__B unseeing, [Refs 4th c.BC+]
__B.II unexplored, ὁδός[LXX]
ἀπρόσκοπος
aproskopos
from 1 (as a negative particle) and a presumed derivative of 4350;
actively, inoffensive, i.e. not leading into sin; passively,
faultless, i.e. not led into sin:--none (void of, without) offence.
see GREEK for 1
see GREEK for 4350
ἀπρόσκοπος, ον
Adj
not offending, not causing offence, blameless
ἀπρόσκοπος aproskopos 3x
not stumbling or jarring; met. not stumbling or jarring against moral rule, unblamable, clear, Acts 24:16; Phil. 1:10; free from offensiveness, 1 Cor. 10:32*
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
μητρόπολιν · καὶ εὐθέως ἀνέβην πρὸς τὴν ἀδελφήν σου· καὶ εὐθὺς ἔγραψά σοι, ὅτι ἀπρόσκοπός ἤμην καὶ ἐσώθημεν τῶν θεῶν θελόντων. ἀσπάζου Ἀμᾶν καὶ Παυλῖναν καὶ Πόπλιν καὶ Διόδωρον
r Εὐτυχίδης Ἡλιοδώρῳ τῷ ἀδελφῷ χαίρειν. ἐχάρην λαβών σου ἐπιστολήν ὡς ὑγιαίνεις καὶ ἀπρόσκοπος γεγονώς. παρακαλῶ οὖν σε, συνεχῶς ἡμῖν γράφε περὶ τῆς σωτηρίας. ἔρρωσο
οὐ μετρίως, ἵνα ἀκούσω ὅτι ἐνώθρευσας, ἀλλὰ χάρις τοῖς θεοῖς πᾶσι ὅτι σε διαφυλάσσουσι ἀπρόσκοπον. παρακαλῶ σε, κύριε, ἐάν σοι δόξῃ, καὶ πέμψαι ἐφʼ ἡμᾶς, εἰ δὲ μή, ἀποθνήσκομεν
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
ἡμέρα is a feminine noun meaning 'day,' covering various usages from the natural day (sunrise to sunset) to a full 24-hour period. It appears in contexts contrasting day with night, as well as in metaphorical senses related to time and judgment. The New Testament references include specific phrases like 'by day' and 'every day,' with notable occurrences in Matthew and Revelation.
ἡμέρα, -ας, ἡ,
[in LXX chiefly (very freq.) for יוֹם;]
day;
ἡμέρα, -ας, ἡ, (fr. ἥμερος, -ον, prop. ἡμέρα ὥρα the mild time, cf. Lob. Paral. p. 359; [but cf. Curtius p. 594 sq.; Vanitek p. 9487); Hebr. ny; day; used 1. of the natural day, or the interval between sunrise and sunset, as distinguished fr. and contrasted with night; a. prop. ἡμέρας, by day, in the daytime, [ef. collog. Eng. of a day; W. § 30,11; B. § 132, 26], Rev. xxi. 25; ἡμέpas k. νυκτός, day and night [ef. W. 552 (513 sq.); Lob. Paralip. p. 62 sq.; Ellic. on 1 Tim. v. 5], Mk. v.5; Lk. xvili. 7; Actsix. 24; 1 ΤῊ. 11. 9; iii.10; [2 Th. iii.8 L txt. T Tr WH]; 1 Tim. v.5; 2 Tim.i.3; Rev. iv. 8; vii. 15; xii. 10; xiv. 11; xx.10; ἡμέρας μέσης, at midday, Acts xxvi. 13; νύκτα καὶ ἡμέραν [ W. 230 (216); B.§ 131, 11], Mk. iv. 27; Acts xx. 31; 2 Th.iii.8 RG; hyperbolically i. q. without intermission, λατρεύειν, Lk. ii. 37; Acts xxvi. 7; ἡμέρας ὁδός, a day’s journey, Lk. ii. 44 (Gen. xxxi.…
Read the full entry →ἡμέρα. P Par 133} (8.6. 117) ἡμέρας, “during the day,” 7d. 275} (B.C. 160) τῆς ἡμέρας, ‘‘every day,” 23. 497° (B.c. 164-158) τὴν ἡμέραν ἐκείνην ἀσχοληθείς, P Tebt I. 17° (B.c. 114) ἅμ᾽ ἡμέραι, ‘‘at daybreak,” P Giss I. 1710 (time of Hadrian) καθ᾽ ἡμέραν, P Oxy VII. 10296 (A.D. 107) els τὴν ἐνεστῶσαν ἡμέραν, 74. τοῦ814 (iii/A.D.) ἡμερῶν ἀνοχὴν ἔχω, 26. X. 127513 (iii/A.D.) ἐφ᾽ ἡμέρας ἑορτῶν πέντε. In P Giss I. 197 (ii/A.D.) a wile writes to her husband—ovv]exas ἀγρυπνοῦσα γυκτὸς ἡϊμέρας μ]ήίαν μέριμναν ἔχω τὴν περὶ [τῆς σωτ]ηρίας σου. The noun is used of ¢ime generally, as in Jn 14°°, Ac 933 a/., in P Amh II. 304° (ii/B.c.) where a woman, who has been ordered to vacate a house, asks ‘‘ for time’”’—‘pépas αἰτοῦσα, promising that she will quit—ev ἡ[μ]έραις 4, “ within ten days.’ For the parenthetic nominative of time, as Mt 1532, Mk 85, Lk 928, we may perhaps cite P Lond 417} (c. A.D. 346)…
Read the full entry →ἡμέρα (hēmera) — day.
ἡμέρα,
Epic dialect and Ionic dialect ἡμέρη [Refs], Doric dialect ἀμέρα [Refs 8th c.BC+], Locrian dialect ἀμάρα [Refs] (aspirated perhaps only in Attic dialect and West Ionic dialect, compare ἐπάμερος [Refs 5th c.BC+], etc.; usually unaspirated in early Attic dialect Inscrr., [Refs]; aspirated in codices even in dialects: original ἀμέρα probably took aspirate from ἑσπέρα): ἡ:—day, less frequently than ἦμαρ in [Refs 8th c.BC+]; τίς νύ μοι ἡ. ἥδ; [Refs 8th c.BC+]; μῆνές τε καὶ ἡ[Refs 8th c.BC+]; ἡ σήμερον ἡ., see at {σήμερον· ἅμα ἡμέρᾳ} or ἅμα τῇ ἡμέρᾳ at daybreak, [Refs 5th c.BC+]; ἡ. διέλαμψεν, ἐξέλαμψεν, ὑπέφαινε, [Refs 5th c.BC+]; τῆς ἡ. ὀψέ late in the day, [Refs]
Read the full entry →ἡμέρα
hemera
feminine (with 5610 implied) of a derivative of hemai (to sit; akin to
the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the
time space between dawn and dark, or the whole 24 hours (but several
days were usually reckoned by the Jews as inclusive of the parts of
both extremes); figuratively, a period (always defined more or less
clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), +
for ever, judgment, (day) time, while, years.
see GREEK for 5610
see GREEK for 1476
ἡμέρα, ας, ἡ
n.f.
a day
ἡμέρα hēmera 389x
day, a day, the interval from sunrise to sunset, opp. to νύξ, Mt. 4:2; 12:40; Lk. 2:44; the interval of twenty-four hours, comprehending day and night, Mt. 6:34; 15:32; from the Hebrew, ἡμέρᾳ καὶ ἡμέρᾳ, day by day, every day, 2 Cor. 4:16; ἡμέραν ἐξ ἡμέρας, from day to day, continually, 2 Pet. 2:8; καθ’ ἡμέραν, every day, daily, Acts 17:17; Heb. 3:13; a point or period of time, Lk. 19:42; Read the full entry →
ἡμέρα day, Hom., etc.:—phrases for day-break, ἅμα ἡμέρᾳ or ἅμα τῇ ἡμέρᾳ Xen.; ἡμ. διαλάμπει or ἐκλάμπει Ar.; ἡμ. ὑποφαίνεται Xen.; γίγνεται or ἐστὶ πρὸς ἡμέραν id. Xen.
with Adjs. to describe a state or time of life, ἐπίπονος ἡμ. a life of misery, Soph.; λυπρὰν ἄγειν ἡμ. Eur.; αἱ μακραὶ ἡμέραι length of days, Soph.; νέα ἡμ. youth, Eur.
poet. for time, ἡμ. κλίνει τε κἀνάγει πάλιν ἅπαντα τἀνθρώπεια Soph.
absol. usages,
in gen., τριῶν ἡμερέων within three days, Hdt.; ἡμερῶν ὀλίγων within a few days, Thuc.: —also, ἡμέρας by day, Plat.; δὶς τῆς ἡμέρης ἑκάστης twice every day, Hdt.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
392 occurrences in the New Testament, rendered 13 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 389 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 1,082 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
Πέρσαις τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως, χαλκοῦ νομίσματος τάλαντα πέντε δραχμὰς δισχιλίας ἄτοκα εἰς ἡμέρας τριάκοντα ἀπὸ τοῦ Μεσορὴ τοῦ προκειμένου ἔτους. τὸ δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι
μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ δεδανεισμένος Πανᾶς Ἀγαθίνωι
ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον ἡμέρας ἑκάστης ἧς ἐὰν μὴ ἀποδῶι τὸν σίδηρον χαλκοῦ δραχμὰς σ τῆς ἡμέρας ἑκάστης· ἡ
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