Philippians 1:12 — Word Study
N1904Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
BSATo knowginōskō▸ [desire to make clear] nowde yousu I want,boulomai▸ brothers,adelphos [fellow believers] thathoti the [things]ho [experiences, things that have happened to me] concerningkata me myselfegō reallymallon toeis [the] advancementprokopē [promote, further] of theho gospeleuangelion [good news, message of salvation] have turned out,erchomai■ [turned out, resulted]
| Greek | English | Parsing |
|---|---|---|
| Γινώσκειν | To know | Verb, present, active |
| δὲ | now | Conjunction |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| βούλομαι, | I want, | Verb, present, no voice stated |
| ἀδελφοί, | brothers, | Noun, vocative, plural |
| ὅτι | that | Conjunction |
| τὰ | the [things] | Article, nominative, plural |
| κατ᾽ | concerning | Preposition |
| ἐμὲ | me myself | Personal pronoun, first person, accusative |
| μᾶλλον | really | Adverb |
| εἰς | to | Preposition |
| προκοπὴν | [the] advancement | Noun, accusative, singular |
| τοῦ | of the | Article, genitive, singular |
| εὐαγγελίου | gospel | Noun, genitive, singular |
| ἐλήλυθεν, | have turned out, | Verb, perfect, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now I want you to know, brothers, that my circumstances have actually served to advance the gospel. |
| KJV | But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; |
| ASV | Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the gospel; |
| YLT | And I wish you to know, brethren, that the things concerning me, rather to an advancement of the good news have come, |
| WEB | Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the Good News, |
| BBE | Now it is my purpose to make clear to you, brothers, that the cause of the good news has been helped by my experiences; |
Where they part company is Γινώσκειν — see How Translations Differ.
The main clause is straightforward, with a subordinate clause providing the essential information Paul wishes to convey.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbγινώσκω
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 1:12
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 Circumstances and the Gospelgenerated
Philippians 1:12 reveals Paul's intention to inform the Philippians that his current hardships have contributed positively to the spread of the gospel. Despite being imprisoned, Paul sees his situation as an opportunity for the good news to reach more people. This reflects his unwavering commitment to the mission of Christ, even in adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 21:28–36 | crying out, “Men of Israel, help us! This is the man who teaches everywhere against our people and against our law and against this place. Furthermore, he has brought Greeks into the temple and defiled this holy place.” |
| 2 | Acts 22:1–30 | “Brothers and fathers, listen now to my defense before you.” |
| 3 | Acts 28:1–31 | Once we were safely ashore, we learned that the island was called Malta. |
| 4 | Exodus 18:11 | Now I know that the LORD is greater than all other gods, for He did this when they treated Israel with arrogance.” |
| 5 | Esther 9:1 | On the thirteenth day of the twelfth month, the month of Adar, the king’s command and edict were to be executed. On this day the enemies of the Jews had hoped to overpower them, but their plan was overturned and the Jews overpowered those who hated them. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — Γινώσκειν, ginōskōgenerated
The verb γινώσκω (ginōskō) means to know or understand, particularly through experience. It emphasizes a deeper, more personal knowledge rather than mere intellectual awareness. Paul uses this term to express his desire for the Philippians to fully grasp the implications of his circumstances.
In this context, Paul is not just conveying information; he is inviting the Philippians into a shared understanding of how God is at work through his trials. This experiential knowledge is vital for the community's encouragement and faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'Now I want you to know, brothers, that my circumstances have actually served to advance the gospel.' This is consistent across many translations, including the KJV and ASV, which emphasize the positive outcome of Paul's experiences.
However, some translations differ in wording. The KJV uses 'fallen out rather unto the furtherance of the gospel', while the ASV opts for 'progress of the gospel'. The variations highlight different nuances of Paul's message regarding the impact of his circumstances.
Sentence Structuregenerated
The main verb in this sentence is βούλομαι, I want, which governs the entire clause. It is followed by a noun phrase ὑμᾶς (you) as the object, indicating whom Paul is addressing.
The structure of the verse includes a subordinate clause introduced by ὅτι (that), explaining what Paul wants the Philippians to know. This clause contains another verb, ἐλήλυθεν, indicating the outcome of his circumstances.
Septuagint Backgroundgenerated
The Greek word γινώσκω corresponds to the Hebrew יָדַע (H3045), meaning 'to know'. This connection emphasizes the continuity of the concept of knowledge from the Old Testament to the New Testament, where experiential knowledge is significant.
In the Septuagint, προκοπή is not directly found, but the idea of advancement or progress aligns with various Hebrew terms that convey growth or success in endeavors, reflecting a similar theme in Paul's letter.
In plain words — the whole versegenerated
Philippians 1:12 explains that Paul wants the believers to understand that even though he is facing difficulties, these challenges have helped spread the message of Jesus. His experiences have turned out to be beneficial for the gospel, showing that God can use any situation for His purposes.
Frequently Asked Questionsgenerated
Paul refers to his imprisonment and the challenges he faces, which he believes have actually aided the spread of the gospel.
He wants to encourage them and reassure them that God is at work, even in difficult situations, and that their faith can grow from understanding his experiences.
We can recognize that our own challenges may serve a greater purpose, and we can trust that God can use our difficulties to advance His message.
It means to promote or spread the message of Jesus Christ, ensuring that more people hear about salvation and the good news.
Reflection Questionsgenerated
- How can I see my current challenges as opportunities for growth in my faith?
- In what ways can I share my experiences to encourage others in their walk with Christ?
- What does it mean for me to advance the gospel in my daily life?
- How can I support others who are facing difficult circumstances?
The early church on this verse — how the Fathers read it
Early church Fathers comment on Paul's message in this verse, emphasizing its significance for the Philippians and the broader Christian community.
"Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole praetorian guard,Early Church Fathers on Philippians 1 →
In their great concern for Paul the Philippians had sent the blessed Epaphroditus to help him. For this reason he writes to comfort them in return.Early Church Fathers on Philippians 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philippians 1:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I would ye should understand, brethren,.... The church at Philippi having heard of the apostle's troubles, he was very desirous that they should have a true and right understanding of them, and
Read John Gill on Philippians 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; Understand , [ ginoosken (G1097)] - 'know.' The
Read Robert Jamieson on Philippians 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut I would ye should understand, brethren: to obviate the insinuations which false teachers and others might make use of from Paul’ s sufferings, to obstruct the cordial entertainment of those glad tidings he had brought, and to discourage those who did obey the truth, he doth by this friendly compellation (which he often useth) kindly entreat them to consider well, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; that his imprisonment, and what other troubles from without did befall him in his apostolical office, whereby the overruling providence of God so ordered, that they did (contrary to the intention of his persecutors) rather…
Read Matthew Poole on Philippians 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; Ver. 12. Rather unto the furtherance] So were Luther’ s troubles. Quo magis illi furunt, saith he, eo amplius procedo. The more they rage, the more the gospel spreadeth. It was a pleasant sight (saith one) to have beheld Christ and Antichrist striving for masteries. (Scultet. Annal.) For whatsoever the pope and the emperor attempted against the gospel, Christ turned it all to the furtherance of the gospel. The pope’ s bull, the emperor’ s thunderbolt, amazed not men, but animated them to embrace the truth; weakened them not, but wakened them rather.
Read John Trapp on Philippians 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) The things which happened unto me—viz., since he parted from them (see Acts 20:6)—his arrest at Jerusalem, and the long captivity of years, first at Cæsarea, then at Rome. Nothing could have appeared to be a more fatal blow to the progress of the gospel; but St. Paul assures them that “rather” (i.e., on the contrary) all these things tended to its furtherance. He had intended to see Rome (Acts 19:21; Romans 15:23-24), since his work in Greece and Asia was now over. He did visit it, although in chains; and his acquaintance with the Roman soldiers at Cæsarea probably prepared for him an opening at Rome, which he could not otherwise have found, even into Cæsar’s household.
Read Charles John Ellicott on Philippians 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. That the things which happened unto me] St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defence for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honour of the Gospel had been greatly promoted by it. As the Philippians loved him greatly, he felt it right to give them this information relative to his state, and how God had turned his bonds to the advantage of that cause on account of which he was bound.
Read AdamClarke on Philippians 1 →CambridgeThe Cambridge Bible for Schools and Colleges12–20. Account of St Paul’s present Circumstances and Experience12. But] Better, now, as R.V.I would, &c.] More lit. and simply, I wish you to know; I desire to inform you.the things which happened unto me] More lit. and simply, my circumstances, with no special reference to the past. Wyclif renders, with the Vulgate Latin, “the thingis that ben aboute me”; so the (Romanist) Rhemish version 1582; “the things about me”; Tyndale, “my business.” He means his imprisonment, which had proved and was proving a direct and indirect occasion for Gospel-work.rather] than otherwise, as had seemed so likely à priori.furtherance] Better, as R.V., progress. The Greek gives the idea of an advance made by…
Read Cambridge on Philippians 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I would ye should understand - Paul here turns to himself, and goes into a somewhat extended account of his own feelings in his trials, and of the effects of his imprisonment at Rome he 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
Now I want you to know, brothers, that my circumstances have actually served to advance the gospel.
Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the Good News,
Now I want you to know, brothers, that my circumstances have actually served to advance the gospel.
I want you to know, brothers and sisters, that my situation has actually turned out to advance the gospel:
Tyndale line
But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the gospel;
Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the gospel;
But I would ye should understand, brethren, that the things which happened to me have fallen out rather to the furtherance of the gospel;
I would ye vnderstood, brethren, that the things which haue come vnto me, are turned rather to the furthering of the Gospell,
Strictly literal
But I would have you know, brethren, that the circumstances in which I am have turned out rather to the furtherance of the glad tidings,
And I wish you to know, brethren, that the things concerning me, rather to an advancement of the good news have come,
And I intend you to know, brothers, that the things concerning me, rather have come to an advancement of the good news,
Now I want you to know, brothers, that what has happened to me has really served to advance the gospel.
From the Latin
Now, brethren, I desire you should know, that the things which have happened to me, have fallen out rather to the furtherance of the gospel:
Simplified
I want you to know, my brothers and sisters, that all I've experienced has worked out to move the good news forward!
Now it is my purpose to make clear to you, brothers, that the cause of the good news has been helped by my experiences;
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.
Scire autem vos volo fratres, quia quæ circa me sunt, magis ad profectum venerunt Evangelii :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܨܒܐ ܐܢܐ ܕܝܢ ܕܬܕܥܘܢ ܐܚܝ ܕܣܘܥܪܢܝ ܕܝܠܝ ܝܬܝܪܐܝܬ ܐܬܐ ܠܩܕܡܘܗܝ ܒܐܘܢܓܠܝܘܢ
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.
Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
The standard critical text of the New Testament.
Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
The previous edition, still widely cited.
Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
The Society of Biblical Literature edition, freely licensed.
Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
The edition that turned scholarship toward the earliest manuscripts.
Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
An independent critical text built from the oldest witnesses then known.
Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
A recent critical edition following documentary evidence closely.
Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
The reading of the majority of surviving manuscripts.
Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν,
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 1:12
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.
γινώσκω (ginosko) means to know, perceive, or understand, with a focus on experiential knowledge as opposed to mere intellectual awareness. It is used in various contexts in the New Testament, including recognizing divine truths and personal relationships, as seen in verses like Matthew 22:18 and John 17:3. The word has a rich range of meanings, including to learn, realize, and even to know carnally, as noted in Matthew 1:25.
γινώσκω (= γιγν-: v. previous word. So also vulgar Attic, in Inscr., v. Thumb, MGV, 207),
[in LXX chiefly for ידע ;]
to be taking in knowledge, come to know, recognize, perceive, understand; in past tenses to know, realize; pass., to become known: c. acc., Mt 22:18, Mk 5:43, Col 4:8, I Th 3:5, al. Pass., Mt 10:26, Phl 4:5, al.; seq. ὅτι, Mt 21:45, Jo 4:1, al.; τί, Mt 6:3; ἀπό, Mk 15:45; ὅ, Ro…
Read the full entry →γινώσκω (Attic γιγνώσκω, see γίνομαι init.; fr. TNOQ, as βιβρώσκω fr. BPOQ); [impf. ἐγίνωσκον); fut. γνώσομαι ; 2 aor. ἔγνων (fr. TNQMI), impv. γνῶθι, γνώτω, subj. γνῶ (3 pers. sing. γνοῖ, Mk. v. 43; ix. 30; Lk. xix.15 LT Tr WH, for RG γνῷ [B. p. 46 (40); cf. δίδωμε init.]), inf. γνῶναι, ptep. γνούς ; pf. ἔγνωκα (Jn. xvii. 7; 3 pers. plur. ἔγνωκαν for ἐγνώκασι, see reff. in γίνομαι init.); plpf. ἐγνώκειν ; Pass., [pres. 3 pers. sing. γινώσκεται (Mk. xiii. 23 Trmrg.)]; pf. ἔγνωσμαι ; 1 aor. ἐγνώσθην ; fut. γνωσθήgona; in Grk. writ. fr. Hom. down; Sept. for yp; Lat. nosco, novi (i. 6. gnosco, gnovi) ; I. univ. 1. to learn to know, come to know, get a knowledge of; pass. to become known: with ace., Mt. xxii. 18; Mk. v.43; Actsxxi. 34; 1 Co. iv. 19; 2 Co.ii.4; Col. iv. 8; 1 Th. iii. 5,etc. Pass., Mt. x. 26; Acts ix. 24; Phil. iv. 5, ete.; [impers. γινώσκεται, Mk. xiii. 28 Trmrg.T 2, 7]; τὶ…
Read the full entry →γινώσκω. For γ. followed by ὅτι, see P Par 471} (6. B.C. 153) (= Selecttons, p. 22) γίνωσ (Δ. γίνωσκε) ὅτι πιράσεται ὃ δραπέϊτη)ς μὴ ἀφῖναι ἡμᾶς ἐϊ πὶ τ]ῶν τόπων ἵναι, ‘know that the runaway will try not to allow us to remain on the spot,” 26. 4958 (B.C. 164-58) γίνωσκε σαφῶς ὅτι, ἐὰν ἀναβῶ κἀγὼ προσκυνῆσαι, πρός σε οὐ μ[ὴ] ἐπέλθω. In 2. 32° (B.C. 162) γινώσκετε. .. μὴ ἐσχολαζκέν]αι pe, we have the acc. and inf.: so 7. 444 (B.C. 153) γίνωσκέ με πεπορεῦσθαι εἰς κτλ. For the commen epistolary phrase γινώσκειν σε θέλω ὅτι, see P Oxy IV. 743%7 (B.C. 2) ὥστ᾽ ἂν τοῦτό σε θέλω γεινώσκειν, ὅτι ἐγὼ αὐτῶι διαστολὰς δεδώκειν, BGU III. 8465 (11,Α.1».} γεινώσκειν σαι θέλω, ὅτι οὐχ [ἥλπ]ιζον, ὅτι ἀναβένις εἰς τὴν μητρόπολιν, “1 wish you to know that Thad no hope that you would come up to the metropolis,” 2. I. 274 (ii/A.D.) γινώσκειν oe θέλω ὅτει εἰς γῆν ἐλήλυθα τῇ ς τοῦ Errelp μηνός, “1 wish you to…
Read the full entry →γινώσκω (ginōskō) — to know.
Included with: γιγνώσκω,
Doric dialect [Refs 5th c.BC+], Aeolic dialect, Ionic dialect, and after [Refs 4th c.BC+] γινώσκω, but γιγνώσκω in early Attic dialect Inscrr., as [Refs] (κατα-), etc.: future γνώσομαι [Refs 8th c.BC+], Doric dialect 3rd.pers. singular γνωσεῖται [Refs] is falsa lectio in [Refs 5th c.BC+]; Cretan dialect form ἀνα-γνώοντι uncertain in [Refs]: perfect ἔγνωκα [Refs 5th c.BC+]: aorist 2 ἔγνων [Refs 8th c.BC+], Epic dialect dual γνώτην [Refs 8th c.BC+], Doric dialect 3rd.pers. plural ἔγνον [Refs 5th c.BC+]; subjunctive γνῶ, γνῷς, γνῷ [Refs 8th c.BC+], Epic dialect also γνώω, γνώομεν [Refs 8th c.BC+]; infinitive γνῶναι [Refs 8th c.BC+], Epic dialect γνώμεναι [Refs 8th c.BC+]; participle γνούς [Refs 5th c.BC+]:—middle, aorist 1 γνώσασθαι [Refs 4th c.AD+]:—passive, future γνωσθήσομαι [Refs 5th c.BC+]: aorist ἐγνώσθην [Refs…
Read the full entry →γινώσκω
ginosko
a prolonged form of a primary verb; to "know" (absolutely) in a great
variety of applications and with many implications (as follow, with
others not thus clearly expressed):--allow, be aware (of), feel,
(have) know(-ledge), perceived, be resolved, can speak, be sure,
understand.
γινώσκω
v.
I come to know, learn, realize
γινώσκω ginōskō 222x
to know, whether the action be inceptive or complete and settled; to perceive, Mt. 22:18; Mk. 5:29; 8:17; 12:12; Lk. 8:46; to mark, discern, Mt. 25:24; Lk. 19:44; to ascertain by examination, Mk. 6:38; Jn. 7:51; Acts 23:28; to understand, Mk. 4:13; Lk. 18:34; Jn.…
Read the full entry →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
222 occurrences in the New Testament, rendered 82 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 221 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 335 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
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.
r Κάλλιππος Ζήνωνι χαίρειν. γίνωσκέ με ἀναπεπλευκότα διὰ τ … … ὀμνύω σοι τὴν σαυτοῦ σωτηρίαν ἦ μὴν τὴν
r Σπίνθηρ Ζήνωνι χαίρειν. γίνωσκε ἡμᾶς οἰκονομηκότας τὰ περὶ τὰ σκεύη τοῦ πλοίου, ἐπιστόλια εἰληφότας εἰς Μέμφιν καὶ εἰς
κριθὴν μετὰ Μόσχου καὶ Σωσιθέου· ὡσαύτως δὲ καὶ σιτομέτρην συναπόστειλον, ὃς ἀποκαταστήσει πρὸς ἡμᾶς. γίνωσκε δὲ τὰς τιμὰς ἐπευωνιζούσας ἑκάστης ἡμέρας, ὅτε μὲν ἡμιωβέλιον , ὅτε δὲ ὀβολοῦ τέταρτον
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
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 .
βούλομαι, transliterated as boulomai, means to will, wish, or desire, and implies a deliberate intention stronger than θέλω (thelo). It is often used with an infinitive or an accusative and infinitive construction. The New Testament employs it in various contexts, such as in Mark 15:15 and Acts 5:28. Lexicons note its use in expressing choice or preference, but there is some discussion about the nuances between βούλομαι and similar verbs.
βούλομαι,
[in LXX for חפץ, אבה, יעץ, etc. ;]
to will, wish, desire, purpose, be minded, implying more strongly than θέλω (q.v.), the deliberate exercise of volition (v. Hort on Ja 1:18): c. inf. (M, Pr., 205; Bl., §69, 4), Mk 15:15, Ac 5:28, 33 12:4 15:37 17:20 18:15, 27 19:30 22:30 23:28 27:43 28:18, II Co 1:15, I Ti 6:9, He 6:17, II Jo 12, III Jo 10, Ju 5; c. acc.,
II Co 1:17; c. acc. et inf., Phl 1:12, I Ti 2:8 5:14, Tit 3:8,
βούλομαι, 2 pers. sing. βούλει Lk. xxii. 42 (Attic for βούλῃ, cf. W. 8 18, 2 a.; B. 42 (37)); impf. ἐβουλόμην (Attic [(cf. Veitch), yet commonly] ἠβουλύμην) ; 1 aor. ἐβυυλήθην (Mt. i. 19) and ἠβουλήθην (2 Jn. 12 RG; but al. ἐβουλήθ. cf. [WH. App. p. 162]; W.§ 12,1 ο.; B.33 (29)) ; Sept. for τιν, yan; [fr. Hom. down]; to will, wish; and 1. commonly, to will deliberately, have a purpose, be minded : foll. by an inf., Mk. xv. 15; Acts v. 28, 33 (L WH Tr txt. for RG T ἐβουλεύοντο) ; xii. 4; xv. 37 (L T Tr WH for R ἐβουλεύσατο) ; xviii. 27 ; xix. 30; Xxil. 30; xxiii. 28; xxvii. 43; xxviii. 18; 2 Co. i. 15; Heb. vi. 17; 2 Jn. 12; 3 Jn. 10 (τοὺς βουλομένους se. ἐπιδέχεσθαι τοὺς ἀδελφούς) ; Jude 5; Jas. i. 18 (βουληθεὶς ἀπεκύησεν ἡμᾶς of his own free will he brought us forth, with which will it ill accords to say, as some do, that they are tempted to sin by God). with an acc. of the obj. τοῦτο…
Read the full entry →βούλομαι. The Ptolemaic papyri show this word as freely as the late papyri, and Blass’s opinion that the word was ‘‘ adopted from the literary language” (Gr. p. 38, repeated in BlassDebrunner, p. 40) becomes more and more difficult to support. If the word was literary, the NT writers were not the first to popularize it. recurring phrases as γινώσκειν σε βούλομαι, βούλομαι μισθώσασθαι. The thought of ‘‘ purpose, intention, not mere will, but will with premeditation” (Hort on Jas 44), which frequently underlies its usage, comes out P Oxy NX. 1263" (A.D. 128-9) βούλομαι πρώτως... χρήσασθαι τῇ τῶν ἐργατῶν] ποταμοῦ τέχνῃ, “1 wish to begin . . . to practise the trade of a river-worker” (Edd.): cf. εὖ. 126719 (A.D. 209). See also the important official decree, P Lond 904°° (A.D. 104) (= III. p. 125) as revised Chest. I. p. 236, BovAop[at] πάνταϊς τ]οὺς εὔζ[λ]ογον δο[κοῦν]τα[ς] ἔχειν τοῦ ἐνθάδε…
Read the full entry →βούλομαι (boulomai) — to plan.
βούλομαι
(Epic dialect also βόλομαι, which see), Doric dialect βώλ- (which see), Aeolic dialect βόλλ- (see. βόλομαι), Thess. βέλλ- [Refs], Boeotian dialect βείλ- [Refs]βήλ- [Refs 3rd c.BC+], Locrian dialectand Delph. δείλ- [Refs], Coan, etc. δήλ- (which see), Ionic dialect 2nd pers. singular βούλεαι [Refs 8th c.BC+]: imperfect ἐβουλόμην [Refs 8th c.BC+]; Ionic dialect 3rd.pers. plural ἐβουλέατο codices in [Refs 5th c.BC+]: future βουλήσομαι [Refs 5th c.BC+]; later future βουληθήσομαι variant in [Refs 2nd c.AD+] 13.636: aorist ἐβουλήθην, also ἠβ- (see. below), βουληθείς [Refs 5th c.BC+]., but Epic dialect aorist subjunctive 3rd.pers. singular βούλεται (from *βόλσ-ε-ται) [Refs 8th c.BC+]: perfect βεβούλημαι [Refs 4th c.BC+]; also βέβουλα (προ-) [Refs 8th c.BC+] uncertain in epigram in [Refs] — forms with augment ἠ- are found in Attic…
Read the full entry →βούλομαι
boulomai
middle voice of a primary verb; to "will," i.e. (reflexively) be
willing:--be disposed, minded, intend, list, (be, of own) will (-ing).
Compare 2309.
see GREEK for 2309
βούλομαι
v.
I will, intend, desire
βούλομαι boulomai 37x
to be willing, disposed, Mk. 15:15; Acts 25:20; 28:18; to intend, Mt. 1:19; Acts 5:28; 12:4; 2 Cor. 1:15; to desire, 1 Tim. 6:9; to choose, be pleased, Jn. 18:39; Acts 18:15; Jas. 3:4; to will, decree, appoint, Lk. 22:42; Jas. 1:18; Read the full entry →
βούλομαι The Root is ΒΟΛ, which appears in epic βόλομαι, Lat.volo: hence βουλή. Dep.
to will, wish, be willing, Hom., etc.:—mostly c. inf. or c. acc. et inf., id. Hom., etc.: when βούλομαι is foll. by acc. only, an inf. may be supplied, Τρώεσσιν ἐβούλετο νίκην he willed victory to the Trojans, or Τρώεσσιν ἐβούλετο κῦδος ὀρέξαι, — both in Il.
attic usages:
βούλει or βούλεσθε foll. by subj., adds force to the demand, βούλει λάβωμαι would you have me take hold, Soph.
εἰ βούλει, a courteous phrase, like Lat. sis (si vis), if you please, id. Soph.
ὁ βουλόμενος, Lat. quivis, the first that offers, Hdt., attic
βουλομένωι μοί ἐστι, nobis volentibus est, c. inf., it is according to my wish that . . , Thuc.
Verb-PNI-1S — Verb · present · no voice stated · indicative · first person · singularpresent no voice stated indicative — an action in progress.
V-PNI-1S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: first Number: Singular
37 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 37 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 53 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.
προλαβὼν γὰρ ὁ θεὸς ἅτε θεὸς ὅτι μίμημα καλὸν οὐκ ἄν ποτε γένοιτο δίχα καλοῦ παραδείγματος οὐδέ τι τῶν αἰσθητῶν ἀνυπαίτιον, ὃ μὴ πρὸς ἀρχέτυπον καὶ νοητὴν ἰδέαν ἀπεικονίσθη, βουληθεὶς τὸν ὁρατὸν κόσμον τουτονὶ δημιουργῆσαι προεξετύπου τὸν νοητόν,…
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
δὲ πρᾶξις ἔστω Ἐριενούφει ἔκ τε αὐτῶν καὶ ἐξ ἑνὸς καὶ ὁποτέρου οὗ ἂν βούληται καὶ ἐκ τῶν τούτοις ὑπαρχόντων πάντων καθάπερ ἐκ δίκης.
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 Πτολεμαίδι. ἔρρωσθε. ἔτους
ἔστω Παήρι ἐκ τῶν δεδανεισμένων καὶ ἐξ ἑνὸς καὶ ὁποτέρου αὐτῶν καὶ οὗ ἂν βούληται καὶ ἐκ τῶν ὑπαρχόντων αὐτοῖς πάντων, πράσσοντι καθάπερ ἐκ δίκης. Ἑρμίας ὁ παρὰ Πανίσκου
ἀδελφός is built from a copulative particle and δελφύς, meaning 'womb.' It primarily refers to a brother, either by birth or in a broader sense, such as a fellow Christian or a member of the same nation. In the New Testament, it appears in various contexts, including familial and spiritual relationships, as seen in Matthew 1:2 and 1 Corinthians 1:1.
ἀδελφός, -οῦ, ὁ
(< ἀ- copul., δελφύς, womb),
in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102 f.), for אָח;]
lit. of a brother (Ge 4:2, al.).
Of a neighbour (Le 19:17).
Of a member of the same nation (Ex 2:14, De 15:3). In NT in each of these senses (1. Mt 1:2, al.; 2. Mt 7:3; 3. Ro 9:3) and also,
ἀδελφός, -οῦ, ὁ, (fr. a copulative and δελφύς, from the same womb; cf. ἀγάστωρ), [fr. Hom. down]; 1. a brother (whether born of the same two parents, or only of the same father or the same mother): Mt. i. 2; iv. 18, and often. That ‘the brethren of Jesus,’ Mt. xii. 46, 47 [but WH only in mrg.]; xiii. 55 sq.; Mk. vi. 3 (in the last two passages also sisters); Lk. viii. 19 sq.; Jn. ii. 12; vii. 8; Acts i. 14; Gal. i. 19; 1 Co. 1. 5, are neither sons of Joseph by a wife married before Mary (which is the account in the Apocryphal Gospels [ef. Thilo, Cod. Apocr. N. T. i. 8362 sq.]), nor cousins, the children of Alpheus or Cleophas [i. 6. Clopas] and Mary a sister of the mother of Jesus (the current opinion among the doctors of the church since Jerome and Ausustine [ef. Bp. Lghtft. Com. on Gal., diss. ii.]), according to that use of language by which ἀδελφός like the Hebr. τὶ denotes any…
Read the full entry →ἀδελφός. For the literal and the more general derived sense we may quote Sy// 474° ἀδελφοὶ ols κοινὰ τὰ πατρῷα, and 276" διὰ τὸ Μεσσαλιήτας εἶναι ἡμῖν ἀδελφούς]. In P Lond 421 (B.C. 168) (= I. p. 30, Selections p. 9) ᾿Ισίας Ἡφαιστίωνι τῶι ἀδελφῶ[ι χαί(ρειν)], it seems probable that Isias is
ἀδελφός (adelphos) — brother.
ἀδελφός [ᾰ],
(ἀ- copulative, δελφύς, [Refs 4th c.BC+]; compare ἀγάστωρ) properly, son of the same mother:
I. as substantive, ἀδελφός, ὁ, vocative ἄδελφ; Epic dialect, Ionic dialect, and Lyric poetry ἀδελφεός (genitive -ειοῦ in [Refs 8th c.BC+]:—brother, [Refs 8th c.BC+]; ἀδελφοί brother and sister, [Refs 5th c.BC+]; so of the Ptolemies, θεοὶ ἀδελφοί[Refs 3rd c.BC+]; ἀπ᾽ ἀμφοτέρων ἀδελφεός[LXX+5th c.BC+]
I.2. kinsman,[LXX]; tribesman, Ex.[Refs]
I.3. colleague, associate, [Refs]; member of a college, [Refs]
I.4. term of address, used by kings, [LXX+2nd c.BC+], etc.:—as a term of affection, applicable by wife to husband, [LXX+2nd c.BC+]
I.5. brother (as a fellow Christian), [NT]; of other religious communities, e.g. Serapeum, [Refs 2nd c.BC+]
ἀδελφός
adelphos
from 1 (as a connective particle) and delphus (the womb); a brother
(literally or figuratively) near or remote (much like 1):--brother.
see GREEK for 1
see GREEK for 1
ἀδελφός, οῦ, ὁ
n.m.
a brother
ἀδελφός adelphos 343x
a brother, near kinsman or relative; one of the same nation or nature; one of equal rank and dignity; an associate, a member of the Christian community
ἀδελφός α copul. , δελφύς; cf. Lat. couterinus ἀδελφοί are properly sons of the same mother:
as Subst., ἀδελφός, ὁ, voc. ἄδελφε (not -φέ), ionic ἀδελφεός, epic -ειός:—a brother, or generally, a near kinsman, ἀδελφοί brother and sister, like Lat. fratres, Eur.; ἀδελφεοὶ ἀπ᾽ ἀμφοτέρων brothers by both parents, i. e. not half-brothers, Hdt.
a brother (as a fellow Christian), NTest.
adj., ἀδελφός, ή, όν, brotherly or sisterly, Trag., Plat.
like Lat. geminus, gemellus, of anything in pairs, twin, Xen.:—then, just like, c. gen. or dat., ἀδελφὰ τῶνδε, ἀδελφὰ τούτοισι Soph.
Noun-VPM — Noun · vocative · plural · masculinevocative — the one being addressed.
Agrees with anything else marked plural masculine.
N-VPM Part of Speech: Noun Case: Vocative Number: Plural Gender: Masculine
348 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 343 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 419 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
οἱ μὲν οὖν ἀδελφοὶ διαφόροις ἔχαιρον ἐπιτηδεύμασιν·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ
ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει
ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 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 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
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-NPN — Article · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
T-NPN Part of Speech: definite arTicle Case: Nominative 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
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
480 occurrences in the New Testament, rendered 48 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 473 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
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.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1AS — Personal pronoun · first person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-1AS Part of Speech: Personal pronoun Person: first Case: Accusative Number: Singular
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
The Greek word μᾶλλον is an adverb meaning 'more' or 'rather,' derived from μάλα. It indicates an increase in degree or preference, often used in comparisons. In the New Testament, it appears in various contexts, such as Mark 10:48 and Philippians 1:23. Notably, it can also function as a periphrasis for comparatives.
μᾶλλον (compar. of μάλα, very, very much), [fr. Hom. down], adv., more, to a greater degree; rather; ab added to verbs and adjectives, it denotes increase, a greater quantity, a larger measure, a higher degree, more, more fully, (Germ. in héherem Grade, Maasse); ἃ. words defining the measure or size are joined to it in the ablative (dat.): πολλῷ much, by far, Mk. x. 48; Lk. xviii. 39; Ro. v. 15, 17, (in both these verses the underlying thought is, the measure of salvation for which we are indebted to Christ is far greater than that of the ruin which came from Adam; for the difference between the consequences traceable to Adam and to Christ is not only one of quality, but of quantity also; cf. Riickert, Com. on Rom. vol. i. 281 sq. [4]. (fr. Chrys. to Meyer and Godet) content themselves here with a logical increase, far more certainly]); 2 Co. 111. 9,11; Phil. ii. 12; πόσῳ how much, Lk.…
Read the full entry →μᾶλλον. P Oxy II. 47457 (a.p. 184?) ἀβουλίᾳ μᾶλλον ἢ πειθοῖ τῶν παρηγγελμένων, ‘in defiance of rather than in obedience tions, p. 128) ὡς ἐν ἄλ]λοις πλείστοις νῦν ἔτι μᾶλλον (cf. Phil 15), ‘‘as on many other occasions so now still
μᾶλλον (mallon) — more.
Included with: μάλα [μᾰλᾰ;
but [Refs 8th c.BC+] sometimes uses the ultima long before λ, [Refs 8th c.BC+]; before μ, [Refs] adverb very, exceedingly, prefixed or subjoined to Adjectives, Verbs, and Adverbs:
1. strengthening the word with which it stands,
1. a with adjectives, in [Refs 8th c.BC+] very many, [Refs 8th c.BC+]; μ. πᾶσα, μ. πάντα, every one, all together, [Refs 8th c.BC+]; μάλ᾽ ἀσκηθής all unhurt, [Refs]; ἀβληχρὸς μ. τοῖος quite gentle, [Refs]; σαρδάνιον μ. τοῖον a quite sardonic smile,[Refs]; ἐμέο πρότερος μ. actually before me, [Refs 8th c.BC+]; later, μ. φιλόσοφοι, πλάτανος μάλ᾽ ἀμφιλαφής, etc., [Refs 5th c.BC+] very old, [Refs 5th c.BC+]
μᾶλλον
mallon
neuter of the comparative of the same as 3122; (adverbially) more (in
a greater degree)) or rather:--+ better, X far, (the) more (and more),
(so) much (the more), rather.
see GREEK for 3122
μᾶλλον
Adv
more, rather
μᾶλλον mallon 81x
more, to a greater extent, in a higher degree, Mt. 18:13; 27:24; Jn. 5:18; 1 Cor. 14:18; rather, in preference, Mt. 10:6; Eph. 4:28; used in a periphrasis for the comparative, Acts 20:35; as an intensive with a comparative term, Mt. 6:26; Mk. 7:36; 2 Cor. 7:13; Phil. 1:23; μᾶλλον δέ, yea rather, or, more properly speaking,
μᾶλλον comp. of μάλα; v. μάλα II.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
83 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 81 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 18 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
εἰ οἶδας ὅτι συμφέρει μᾶλλον ἀγοράσαι παιδίσκην καὶ οὐ συμφέρει οὕτως χρήσασθαι, τοῦτό μοι δός.
τότε καὶ ἐπιλαθόμενοι οἷοι ἦσαν παρʼ ἐμοὶ τότε καὶ νῦν οἷοί εἰσιν, ἐπεμβαίνουσί μοι μᾶλλον, ὡς καὶ ὁ ἰσχαρὸς ἱέραξ τότε ἐποίησεν πάλιν σὺν αὐτῷ. ὡς νῦν οὖν Δημήτριος
καὶ οὗτοι ἕνεκα τῆς χρείας ἀφῃρέθησαν ἀφʼ ἡμῶν καὶ εἰς Ἀλεξάνδρειαν ἐπορεύθησαν καὶ ἔτι μᾶλλον ὀλιγώτεροι ἐγενόμεθα, ἀναγκαίως ἐπὶ σὲ κατεφύγομεν καὶ ἀξιοῦμεν, ἐάν σοι δόξῃ ἐπιτρέψαι ἐαθῆναι ἡμᾶς
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.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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 Greek word προκοπή (prokopē) is derived from the verb προκόπτω (prokoptō) and generally means progress or advancement, particularly on a journey. It appears in the New Testament in contexts relating to moral or spiritual progress (e.g., Philippians 1:12, 25; 1 Timothy 4:15). The term has also been used in philosophical texts to denote progress towards wisdom.
**† προ-κοπή, -ῆς, ἡ
(< προκόπτω),
[in LXX: Si 51:17, II Mac 8:8*;]
progress (prop., on a journey, then generally): Phl 1:12, 25, I Ti 4:15 (condemned by Atticists, v. Rutherford, NPhr., 158).†
προ-κοπή, -ῆἧς, ἡ, (προκόπτω, q. V-), progress, advancement: Phil. i. 12, 25; 1 Tim.iv.15. (Polyb., Diod., Joseph., Philo, al.; rejected by the Atticists, ef. Phrynich. ed. Lob. p. 85; [Sir. li. 17; 2 Mace. viii. 8].)
προκοπή, unlike its verb (προκόπτω), is not found in classical Greek (cf. Rutherford VP, p. 158), but is a erm. techn. in Stoic philosophy for ‘‘ progress towards wisdom” (cf. Zeller Stozcs, Ῥ- 294). It occurs ¢er in the NT (Phil 112,35. 1 Tim q?®: cf. Sir 5117, 2 Macc 88), and its colloquial use may be illustrated from P Ryl 11. 23318 (ii/a.p.) εὔχομαί σε τὸν κύριον ἰδεῖν ἐν μείζοσι προκοπαῖς, ἐν ἁδραῖς εὐημερίαις, “1 pray, my lord, that I may see your further advancement and ripe prosperity ”’ (Edd.), P Giss I, 277 (ii/a.D.) (= Chrest. I. p. 29) evayyedtἵοντι τὰ τῆς νείκης αὐτοῦ Kal προκοπῆς (report of a victory an astrological work according to which, if the conjunction of certain planets takes place at the morning rising of Venus, ἀπὸ νε[ότ]ητος τὰς προκοπὰς ἀποτελοῦσιν, ‘‘they cause prosperity from youth upwards’’ (Edd.), and P Oxy XIV. 16317° (A.D. 280) κατὰ προκοπὴν τῶν ἔργων…
Read the full entry →προκοπή (prokopē) — progress.
προ-κοπή, ἡ,
progress on a journey, [Refs 1st c.AD+]
2. generally, progress, advance, τὴν οἴησιν ἔλεγε προκοπῆς ἐγκοπήν that opinionforming was the stoppage of progress, [Refs 2nd c.BC+]; π. σχεῖν, ποιεῖσθαι, λαμβάνειν, [Refs 2nd c.BC+]; frequently of moral progress, [Refs]; παλίντροπος π. progress in a contrary direction, [LXX+2nd c.BC+]; proficiency, ἐν τοῖς λόγοις [NT+1st c.BC+]; improvement in health, [Refs 5th c.BC+]; ἐν μείζοσι προκοπαῖς [Refs 2nd c.AD+]
2. b success, prosperity, δόζα καὶ π. παρά τισιν ὑπάρξει[Refs 4th c.AD+]
3. military promotion, [Refs 1st c.AD+]
4. process, κατὰ προκοπήν by process of time or growth, [Refs 2nd c.AD+]
προκοπή
prokope
from 4298; progress, i.e. advancement (subjectively or
objectively):--furtherance, profit.
see GREEK for 4298
προκοπή, ῆς, ἡ
n.f.
progress, advancement
προκοπή prokopē 3x
advance upon a way; met. progress, advancement, furtherance, Phil. 1:12, 25; 1 Tim. 4:15*
προκοπή προκοπή, ἡ, progress on a journey, generally, progress, advance, Polyb.; in pl., Plut., Luc.
from προκόπτω
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
δυνατῇ δὲ καὶ στερεᾷ οὐσίᾳ τῇ χαλκοῦ ἀπείκασται ὁ κατὰ σωφροσύνην λόγος εὔτονος καὶ ἀδιάκοπος ὤν, ἴσως δὲ καὶ παρόσον ἡ μὲν ἐν τῷ θεοφιλεῖ σωφροσύνη τιμιωτάτη ἐστὶ καὶ χρυσῷ ἐοικυῖα, δευτερεύουσα δὲ ἡ ἐν τῷ κατὰ προκοπὴν σοφίαν ἀναλαβόντι.
τούτους ὁ βασιλεὺς διʼ ὑπερβολὴν εὐφυΐας καὶ σπουδῆς τῆς περὶ τὴν παίδευσιν καὶ σοφίας ἐν προκοπῇ γενομένους εἶχεν ἐν τιμῇ καὶ στέργων διετέλει.
ἄρξωσι τῆς χλοροφαγίας τῇ ιγ. τοῦτο γὰρ ἔδοξέ σοι ἵνα καὶ τὸ κατατιθέμενον λαχανόσπερμον προκοπὴν σχῇ τῶν ποτισμῶν πρὸ χλοροφαγίας. κόμισαι λαψάνης δέσμας ἕξ . διε … … δ
δραχμὰς ιϛ, ὥστε εἶναι ἐπὶ τὸ αὐτὸ δραχμὰς νϛ. ἴσθι δὲ σεαυτῷ ὅτι κατὰ προκοπὴν τῶν ἔργων οὐ λείψει σε τὸ κατʼ ἐμὲν μέρος ἀλλὰ διαπέμψομαί σοι· διὸ παρακαλῶ
Κοπρῆς Οὐο … Κοπρῆς Ὡρ … Καλόπου πυροῦ … Σωτηρία πυροῦ … Προκοπὴ πυροῦ … Σάφις πυροῦ … … ἐλάτης Στράβωνος
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSN — Article · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
T-GSN Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Neuter
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word εὐαγγέλιον (i.e., *euangelion*) means 'good news' or 'gospel.' It is derived from the concept of a reward for bringing good tidings. In the New Testament, it specifically refers to the message of salvation through Jesus Christ and the kingdom of God. The term is used in various contexts, often accompanied by phrases indicating its subject, such as the gospel of Christ or the gospel of the kingdom.
εὐαγγέλιον, -ου, τό
[in LXX for בְּשׂוֹרָה, בְּשׂרָה, II Ki 4:10 18:22 18:25 * ;]
in cl.,
בְּשׂוֹרָה, a reward for good tidings (Hom.; pl., LXX, II Ki 4:10);
in pl., εὐ. θύειν, to make a thank-offering for good tidings (Xen., al.).
εὐαγγέλιον, -ov, τό, (εὐάγγελος [cf. εὐαγγελίζω), Hebr. mwa and ΤΠ3 ; 1. a reward for good tidings (cf. ra διδασκάλια, the fees given the διδάσκαλος), Hom. Od. 14, 152; Οἷς. ad Att. 2,3 and 12; 13,40; Plut. Demetr. 17; Ages. 33; Sept. 2S. iv. 10. 2. good tidings: Leian. asin. 26; App. Ὁ. civ. 4,20; Plut.; al.; plur. Sept. 2S. xviii. 22, 25, com. txt.; but in each place εὐαγγελία should apparently be restored, on account of vs. 20 ἀνὴρ εὐαγγελίας. Inthe N.T.spec. a. the glad tidings of the kingdom of God soon to be set up, and subsequently also of Jesus, the Messiah, the founder of this kingdom: ME. i. 155 viii. 35; x. 29; xiii. 10; xiv.9; xvi.15; Mt. xxvi. 13; w. agen. of the obj. added: τῆς βασιλείας, Mt. iv. 23; ix. 85; xxiv. 14; Mk.i.14 ΒΤ, τ. After the death of Christ the term τὸ εὐαγγέλιον comprises also the preaching of (concerning) Jesus Christ as having suffered death on the…
Read the full entry →εὐαγγέλιον. For the very rare use of this word in the singular outside the NT and early Christian literature, see the iii/A.D. pap. letter cited s.v. γνώστης ad iit., and cf. Archiv v. p. 406f. The plur. is found = ‘‘ good tidings” in the striking calendar inscr. from Priene of date about B.C. 9 with reference to the birthday of the Emperor Augustus—jptev δὲ τῶι κόσpo τῶν δι᾿ αὐτὸν εὐανγελίζων ἡ γενέθλιος, ‘* but the birthday of the god was for the world the beginning of tidings of joy on his account” (OG/S 458%, Deissmann LAZ, p. 370f.) For the more ordinary usage = ‘‘sacrifices,” “thank-offerings,’’ cf. OG/ZS 4%* (iv/B.c.) εὐαγγέλια Kal σωτήρια ἔ[θ]υσε, Michel 13257 εὐαγγέλια θύσω, and the new literary instance in Menandrea p. 90*'*. On the history of the word and its cognates, see Harnack Constitution and Law, p. 278f., and Milligan Zhess. p. 141 ff. MGr Bayγέλιο, ‘ gospel.”…
Read the full entry →εὐαγγέλιον (euangelion) — gospel.
εὐαγγέλ-ιον, τό,
reward of good tidings, given to the messenger, εὐαγγέλιον δέ μοι ἔστω [Refs 8th c.BC+]; ἀπολήψῃ τὸ εὐ. [Refs 1st c.AD+] to make a thank-offering for good-tidings, [Refs 5th c.BC+]; ἐβουθύτει ὡς εὐ. [Refs 5th c.BC+]; εὐ. στεφανοῦν, ἀναδῆσαί τινα, to crown one for good news brought, [Refs 5th c.BC+]
II. good tidings, good news, in plural, [LXX+1st c.BC+]
II.2. in Christian sense, the gospel, [NT]
εὐαγγέλιον
euaggelion
from the same as 2097; a good message, i.e. the gospel:--gospel.
see GREEK for 2097
εὐαγγέλιον, ου, τό
n.n.
the good news, the gospel
εὐαγγέλιον euangelion 76x
glad tidings, good or joyful news, Mt. 4:23; 9:35; the Gospel; doctrines of the Gospel, Mt. 26:13; Mk. 8:35; meton. the preaching of, or instruction in, the Gospel, 1 Cor. 4:15; 9:14
εὐαγγέλιον εὐαγγέλιον, ου, τό, from εὐάγγελος the reward of good tidings, given to the messenger, Od.; in pl., εὐαγγέλια θύειν to make a thankoffering for good tidings, Xen., etc.; εὐαγγελίων θυσίαι Aeschin.; εὐαγγέλια στεφανοῦν τινα to crown one for good news, Ar.
in Christian sense, the Glad Tidings, i. e. the Gospel (Saxon gode-spell), NTest.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
gos'-pel (to euaggelion): The word gospel is derived from the Anglo-Saxon word which meant "the story concerning God." In the New Testament the Greek word euaggelion, means "good news." It proclaims tidings of deliverance. The word sometimes stands for the record of the life of our Lord (Mr 1:1), embracing all His teachings, as in Ac 20:24. But the word "gospel" now has a peculiar use, and describes primarily the message which Christianity announces. "Good news" is its significance. It means a gift from God. It is the proclamation of the forgiveness of sins and sonship with God restored through Christ. It means remission of sins and reconciliation with God. The gospel is not only a message of salvation, but also the instrument through which the Holy Spirit works (
Gospel
A word of Anglo-Saxon origin, and meaning “God’s spell”, i.e., word of God, or rather, according to others, “good spell”, i.e., good news. It is the rendering of the Greek evangelion, i.e., “good message.” It denotes (1) “the welcome intelligence of salvation to man as preached by our Lord and his followers. (2.) It was afterwards transitively applied to each of the four histories of our Lord’s life, published by those who are therefore called ‘Evangelists’, writers of the history of the gospel (the evangelion). (3.) The term is often used to express collectively the gospel doctrines; and ‘preaching the gospel’ is often used to include not only the proclaiming of the good tidings, but the teaching men how to avail themselves of the offer of salvation, the declaring of all the truths, precepts, promises, and threatenings of Christianity.” It is termed “the gospel of the grace of…
Signifies good news, and is that revelation and dispensation which God has made known to guilty man through Jesus Christ our Savior and Redeemer. Scripture speaks of "the gospel of the kingdom," Mt 24:14, the gospel "of the grace of God," Ac 20:24, "of Christ," and "of peace," Ro 1:16 10:15. It is the "glorious" and the "everlasting" gospel, 1Ti 1:11 Re 14:6, and well merits the noblest epithets that can be given it. The declaration of this gospel was made through the life and teaching, the death, resurrection, and ascension of our Lord.
75 occurrences in the New Testament, rendered 4 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 76 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
Φλώρῳ μὲν οὖν δεινὸν εὐαγγέλιον ἦν, καὶ προῃρημένος ἐξάπτειν τὸν πόλεμον οὐδὲν ἀπεκρίνατο τοῖς πρεσβευταῖς·
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
τί πρῶτον ὑμῖν ἐν ἀρχῇ τοῦ εὐαγγελίου ἔγραψεν ;
Ἰουλίωι Ἀμμωνίωι τῶι καὶ Εὐαγγελίῳ στρα … παρὰ Αὐρηλίων Ἀρείου Τριαδέλφου καὶ Ἀμμωνίου Διονυσίου ἐπιμελητῶν διώρυγος Χιλιαρουρῶν. σήμερον ἥτις
Φιλάδελφον καὶ Πεκῦσιν καὶ Νααρωοῦν κατηχουμένους τῶν συναγομένων καὶ Λέωνα κατηχούμενον ἐν ἀρχῇ τοῦ εὐαγγελίου πρόσδεξαι ὡς καθήκει· διʼ ὧν σὲ καὶ τοὺς σὺν σοὶ ἐγὼ καὶ οἱ σὺν
βαστακτὴ φοινίκων … … ὅμοια πεντήκοντα καὶ βιβλίον … … ἀπόστολον καὶ τὸ ἅγιον εὐαγγέλιον … … ζῷα βοικὰ δύο συντιμηθέντα
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-2RAI-3S — Verb · perfect · active · indicative · third person · singularperfect active indicative — a past action whose result still stands.
V-2RAI-3S Part of Speech: Verb Tense: second peRfect Voice: Active Mood: Indicative Person: third Number: Singular
642 occurrences in the New Testament, rendered 91 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 635 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 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις