Philippians 2:3 — Word Study
N1904μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν·
BSAnothingmēdeis [out of strife or rivalry] according tokata self-interesteritheia [vain conceit] nor according to vain conceitkenodoxia△ [vainglory, a false sense of importance] butalla <the>ho in humilitytapeinophrosunē [lowliness of mind, meekness] one anotherallēlōn [one another, each other] be esteeminghēgeomai▸ surpassinghuperechō▸ [better, superior] themselves;heautou [than you do of yourself]
| Greek | English | Parsing |
|---|---|---|
| μηδὲν | nothing | Adjective, accusative, singular |
| κατ᾽ | according to | Preposition |
| ἐριθείαν | self-interest | Noun, accusative, singular |
| μηδὲ | nor | |
| κατὰ | according to | |
| κενοδοξίαν | vain conceit | Noun, accusative, singular |
| ἀλλὰ | but | Conjunction |
| τῇ | <the> | Article, dative, singular |
| ταπεινοφροσύνῃ | in humility | Noun, dative, singular |
| ἀλλήλους | one another | Reciprocal pronoun, accusative, plural |
| ἡγούμενοι | be esteeming | Verb, present, no voice stated |
| ὑπερέχοντας | surpassing | Verb, present, active |
| ἑαυτῶν· | themselves; | Reflexive pronoun, second person, genitive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves. |
| KJV | Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. |
| ASV | doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; |
| YLT | nothing in rivalry or vain-glory, but in humility of mind one another counting more excellent than yourselves — |
| WEB | doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; |
| BBE | Doing nothing through envy or through pride, but with low thoughts of self let everyone take others to be better than himself; |
The translations differ primarily in their wording of ταπεινοφροσύνῃ, with some using 'in humility' and others 'lowliness of mind'.
The sentence is structured with a main command followed by a contrasting clause that provides guidance on how to fulfill that command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἡγέομαι
verbἡγέομαι
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Philippians 2:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Unity and Humilitygenerated
Philippians 2:3 is part of Paul's exhortation to the Philippians to live in unity and humility. He encourages them to set aside selfish desires and pride, emphasizing the importance of valuing others above themselves. This call to humility is central to the Christian life and reflects the character of Christ, whom Paul references in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Philippians 2:14 | Do everything without complaining or arguing, |
| 2 | Philippians 1:15–16 | It is true that some preach Christ out of envy and rivalry, but others out of goodwill. |
| 3 | Proverbs 13:10 | Arrogance leads only to strife, but wisdom is with the well-advised. |
| 4 | Romans 13:13 | Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. |
| 5 | 1 Corinthians 3:3 | for you are still worldly. For since there is jealousy and dissension among you, are you not worldly? Are you not walking in the way of man? |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — ἐριθεία, eritheiagenerated
The noun ἐριθεία (*eritheia*) signifies rivalry or self-interest. It stems from a concept of ambition that can lead to conflict and strife, as seen in James 3:14 and this verse in Philippians.
In this context, Paul warns against acting out of ἐριθεία, which can disrupt community harmony. It highlights a selfish ambition that prioritizes personal gain over collective well-being.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves.' This is echoed in the KJV and ASV, which emphasize the contrast between selfish ambition and humility.
However, the YLT and WEB use slightly different phrasing, such as 'nothing in rivalry or vain-glory,' which highlights the competitive nature of ambition. The BBE also adds a note about envy, further expanding on the negative traits Paul addresses.
Sentence Structuregenerated
The verse is structured around a main clause that presents Paul's command, with two contrasting phrases: one describing what not to do (out of selfish ambition or empty pride) and the other describing how to act (in humility consider others).
The finite verb in this command is understood as an imperative, urging the readers to adopt a humble mindset while valuing others, which is further reinforced by the participial phrases that elaborate on the actions expected of them.
Septuagint Backgroundgenerated
The Greek word μηδὲν (mēdeis), meaning 'nothing', appears in the Septuagint in a context that aligns with the Hebrew word אַל (al), which serves as an adverb of negation. This choice emphasizes the complete absence of selfish ambition or empty pride.
Additionally, ἀλλήλους (allēlōn), meaning 'one another', corresponds to the Hebrew words for 'man' (אִישׁ ish) and 'woman' (אִשָּׁה ishah), suggesting a mutual consideration among individuals, reinforcing the call to esteem others above oneself.
In plain words — the whole versegenerated
Philippians 2:3 tells us that we should not act out of selfish ambition or pride. Instead, we should be humble and consider others as more important than ourselves. This teaching encourages unity and selflessness among believers.
Frequently Asked Questionsgenerated
Acting out of selfish ambition means pursuing personal goals or recognition at the expense of others, which can lead to conflict and division.
Practicing humility involves recognizing the value of others, listening to their needs, and putting their interests ahead of your own.
Considering others more important fosters community, love, and support, reflecting the selfless nature of Christ.
Empty pride can manifest as boasting about achievements, seeking recognition, or feeling superior to others without justification.
Reflection Questionsgenerated
- In what situations do I find it challenging to put others before myself?
- How can I cultivate a mindset of humility in my interactions with others?
- What practical steps can I take to avoid acting out of selfish ambition?
- How does valuing others above myself reflect the character of Christ?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to emphasize the importance of humility and selflessness in the Christian life.
I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness. I therefore exhort you that ye do nothing out of strife, but according to the doctrine of Christ.Early Church Fathers on Philippians 2 →
There is, too, another chief spur of impatience, the lust of revenge, dealing with the business either of glory or else of malice.Early Church Fathers on Philippians 2 →
“Do nothing,” he says, “through ambition.” For many are either prone toward ambitiousness of their own accord or moved toward ambitiousness through others. All these kinds of ambition are to be banished.Early Church Fathers on Philippians 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philippians 2:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Let] nothing [be done] through strife,.... About words merely; otherwise they were to strive for the faith of the Gospel, the purity of Gospel ordinances, worship and discipline; but the apostle
Read John Gill on Philippians 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Let nothing be done. The italicized words are not in the Greek.
Read Robert Jamieson on Philippians 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere, the better to engage them to embrace what he had so pathetically exhorted them to, he doth dissuade them from animosity, an affectation of applause, and self-seeking; and direct them to modesty and self-denial. Let nothing be done through strife or vain-glory; intitnating, they should by no means indulge all inordinate affection to strive and quarrel with one another, provoking each other by an ambitious emulation to cross or excel others; this arguing a carnal temper, opposite to true Christianity, ,24,26, being the very bane of true Christian concord, , and destructive to faith, . But in lowliness of mind let each esteem other better than themselves; but cherish and exercise true…
Read Matthew Poole on Philippians 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Ver. 3. Let nothing be done through strife] These are those hell hags that set the Church on fire, φιλονεικεια and φιλαρχια: if these men could be cast out of men’ s hearts, great hopes there were, πανταςειςτοθειονκηρυγμαομοφωνωςκαιορθοδοξωςσυνδραμειν, as Isidore hath it, that all men would soon consent in one and the same truth, and be at peace among themselves. Let each esteem other better than themselves] Non minus vere, quam humiliter, as Bernard glosseth; because in some gift or other, at least in the measure or use, another may be better than us.
Read John Trapp on Philippians 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) This verse expresses the negative result of this unity of soul—that nothing will be done in “strife,” that is, factiousness (the word used in Philippians 1:17), or “vainglory”—nothing, that is, with the desire either of personal influence or of personal glory. “For,” he adds, “each will esteem other better than himself,” or, rather, will hold that his neighbour is worthy of higher consideration and a higher place of dignity than himself (comp. the use of the word in Romans 13:1; 1 Peter 2:13, of temporal dignity); for the idea is of the ascription to others, not of moral superiority, but of higher place and honour. Self-assertion will be entirely overborne. So he teaches us elsewhere…
Read Charles John Ellicott on Philippians 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Let nothing be done through strife] Never be opposed to each other; never act from separate interests; ye are all brethren, and of one body; therefore let every member feel and labour for the welfare of the whole. And, in the exercise of your different functions, and in the use of your various gifts, do nothing so as to promote your own reputation, separately considered from the comfort, honour, and advantage of all. But in lowliness of mind] Have always an humbling view of yourselves, and this will lead you to prefer others to yourselves; for, as you know your own secret defects, charity will lead you to suppose that your brethren are more holy, and more devoted to God than you…
Read AdamClarke on Philippians 2 →CambridgeThe Cambridge Bible for Schools and Colleges3. Let nothing be done] The briefer original, in which no verb appears, is very forcible, but would be exaggerated in a literal rendering.—Observe the totality of the prohibition. It is a rule for all Christian lives at all times.through] Lit. “according to,” on the principles of.strife] The same word as above, Philippians 1:16; see note. And see p. 16 for Ignatius’ use of the word.—R.V. “faction.” Only, the word may denote not merely the combined self-seeking of partizanship, but also a solitary ambition, working by intrigue.in lowliness of mind] The Greek (dative) may be more precisely represented by in respect of lowliness, &c. Their lowliness was to be embodied in, and proved by, what…
Read Cambridge on Philippians 2 →Albert Barnes1798–1870Barnes' Notes on the BibleLet nothing be done through strife - With a spirit of contention. This command forbids us to do anything, or attempt anything as the mere result of strife.
Read Albert Barnes on Philippians 2 →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
Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves.
doing nothing through rivalry or through conceit, but in humility, each counting others better than himself;
Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves.
Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.
Tyndale line
Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself;
doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself;
Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than themselves.
That nothing be done through contention or vaine glory, but that in meekenesse of minde euery man esteeme other better then himselfe.
Strictly literal
[let] nothing [be] in the spirit of strife or vain glory, but, in lowliness of mind, each esteeming the other as more excellent than themselves;
nothing in rivalry or vain-glory, but in humility of mind one another counting more excellent than yourselves —
nothing in rivalry or vainglory, but in humility of mind counting one another more excellent than yourselves—
Do nothing out of selfishness or empty conceit. Instead with humility consider others better than yourselves.
From the Latin
Let nothing be done through contention, neither by vain glory: but in humility, let each esteem others better than themselves:
Simplified
Don't do anything from a spirit of selfishness or pride, but humbly think of others better than you do of yourself.
Doing nothing through envy or through pride, but with low thoughts of self let everyone take others to be better than himself;
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.
nihil per contentionem, neque per inanem gloriam : sed in humilitate superiores sibi invicem arbitrantes,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܕܡ ܒܚܪܝܢܐ ܐܘ ܒܬܫܒܘܚܬܐ ܣܪܝܩܬܐ ܠܐ ܬܥܒܕܘܢ ܐܠܐ ܒܡܟܝܟܘܬ ܪܥܝܢܐ ܟܠܢܫ ܠܚܒܪܗ ܐܝܟ ܕܡܝܬܪ ܡܢܗ ܢܚܫܘܒ
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.
μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν·
The standard critical text of the New Testament.
μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν·
The previous edition, still widely cited.
μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν·
The Society of Biblical Literature edition, freely licensed.
μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν·
The edition that turned scholarship toward the earliest manuscripts.
μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν·
An independent critical text built from the oldest witnesses then known.
μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν·
A recent critical edition following documentary evidence closely.
μηδὲν κατ᾽ ἐριθείαν — — κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν·
The reading of the majority of surviving manuscripts.
μηδὲν κατ᾽ ἐριθείαν — — κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| μηδὲ nor | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| κατὰ according to | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Philippians 2:3
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
μηδείς is built from μή (not) and εἷς (one), meaning no one or nothing. It appears frequently in the New Testament, often to emphasize absence or negation, as seen in verses like Matthew 8:4 and Acts 4:17. The lexicons do not present significant disagreement on its usage.
μηδείς, -δεμία, -δέν
(and -θέν, Ac 27:33, a Hellenistic form; v. Bl., § 6, 7; Thackeray, Gr., 58),
related to οὐδείς as μή to οὐ,
μηδείς, μηδεμία, μηδέν (and μηθέν, Acts xxvii. 33 LT Tr WH, —a form not infreq. fr. Aristot. on [found as early as B.C. 378, ef. Meisterhans, Gr. d. Att. Inschr. p. 73]; cf. Lob. ad Phryn. p. 181sq.; W. § 5, 1d. 11; [B. 28 (25)]; Kiihner § 187, 1 vol. i. 487 sq.), (fr. μηδέ and εἷς), [fr. Hom. down]; it is used either in connection with a noun, no, none, or absolutely, no one, not one, no man, neut. nothing, and in the same constructions as μή; accordingly a. with an imperative: μηδείς being the person to whom something is forbidden, 1 Co. iii. 18, 21; x. 24; Gal. vi.17; Eph. v. 6; Col. ii. 18; 1 Tim. iv.12; Tit. ii.15; Jas.i.13; 1Jn.iii.7; neut. μηδέν, 50. ἔστω [A. V. have thou nothing to do with etc.], Mt. xxvii. 19; μηδείς in the dat. or the acc. depending on the impv., Ro. xiii. 8; 1 Tim. v. 22; μηδέν (accusative), Lk. iii. 13; ix.3; μ. φοβοῦ, Rev. ii. 10 [here L Tr WH txt. μή]. b.…
Read the full entry →μηδείς. According to Thumb ( 7ε]16᾽1. p. 14) the forms μηθείς and οὐθείς appear in the whole Greek world from iv/B.c., and are in wide use at the beginning of the Christian Era, after which they gradually disappear, without leaving any trace in | B Lond’ 42%* (gic: MGr. Weare prepared, therefore, to find that the forms in θ are more frequent in the LXX than in the NT, where there are only a few examples of οὐθείς (principally in the Lucan writings), and only one of μηθείς, namely Ac 2733 according to NBA. A few exx. of μηθείς from the papyri will suffice—P Petr II. 11(1)® (mid. iii/B.c.) (= Selections, p- 7) εἰ δυνατόν ἐστιν kal μηθέν σε τῶν ἔργων κωλύει, ΚΕ it is possible and none of your work hinders you,’’ Part V.
μηδείς (mēdeis) — nothing.
μηδείς, μηδεμίᾰ, μηδέν
(i.e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν): feminine μηδὲ ἴα or μηδεΐα (or -έϊα) [Refs]:— not one, not even one, nobody (in neuter nothing), once in [Refs 8th c.BC+]
2. μηδὲ εἷς (so written) is found in Attic dialect Inscrr., as [Refs]not even one, μηδὲ ἕν [Refs 5th c.BC+]: frequently with an intervening Particle or preposition, μηδ᾽ ἂν ἕνα [Refs 5th c.BC+]; μηδ᾽ ὑφ᾽ ἑνός, μηδ᾽ ὑπὸ μιᾶς, [Refs]
II. nobody, naught, good for naught, κἄμ᾽ ἴσον τῷ μ. [Refs 5th c.BC+]; μηδέν or τὸ μηδέν as substantive, naught, nothing, κεἰ τὸ μ. ἐξερῶ [Refs]; μ. λέγειν to say what is naught, [Refs 5th c.BC+]; of persons, τὸ μ. a good-for-nothing, τὸ μ. εἶναι, of a eunuch, [Refs 5th c.BC+]; ἧττον αὐτοῖς ἔνι ἢ τὸ μ., i.e. it is a mere…
μηδείς, μηδεμία, μηδέν
Adj
no one, nothing
μηδείς mēdeis 90x
not one, none, no one, Mt. 8:4
μηδείς i. e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν and not one, related to οὐδείς as μή to οὐ, Il., etc.; —rare in Pl., Xen.
μηδὲ εἷς, which (so written) is never elided even in attic, retained the first emphatic sense not even one, and often had a Particle between, as μηδ᾽ ἂν εἷς, or a prep., μηδ᾽ ἐξ ἑνός, μηδὲ περὶ ἑνός etc., Plat.
nobody, naught, good for naught, ὁ μηδείς Soph.; pl., οὐ γὰρ ἠξίου τοὺς μηδένας id. Soph.:— so, μηδέν or τὸ μηδέν often as Subst., naught, nothing, id. Soph.; μηδὲν λέγειν to say what is naught, Xen.; τοῦ μηδενὸς ἄξιος Hdt.; ἐς τὸ μηδὲν ἥκειν Eur.;—and of persons, τὸ μηδέν a good for naught, τὸ μηδὲν εἶναι of an eunuch, Hdt.; τὸ μ. ὄντας Soph.
Read the full entry →Adj-ASN-N — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN-N Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter Negative
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
92 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 90 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 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἕως ἔτι τὸ καλὸν σκεῦός ἐστιν μεθ̓ ὑμῶν, μὴ ἐλλείπητε μηδενὶ ἑαυτῶν, ἀλλὰ συνεχῶς ἐκζητεῖτε ταῦτα καὶ ἀναπληροῦτε πᾶσαν ἐντολήν: ἔστιν γὰρ ἄξια.
ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ἓξ καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον κύριον εἶναι τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα
τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει
ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν
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
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 Greek word ἐριθεία (*eritheia*) refers to ambition, rivalry, and self-seeking behavior. It encompasses concepts of factionalism and contentiousness, often linked to political intrigue or partisanship. The New Testament uses it in several contexts, including James 3:14, 16 and Philippians 2:3. Some sources note its historical usage related to electioneering and seeking public office.
** ἐριθία
(T, cl., -εία), -ας, ἡ,
[in Sm.: Ez 23:11 * ;]
(on the origin and history of the word, v. Hort, Ja., 81 ff.; Ellic. on Ga 5:20; Cremer, 262)
ambition, self-seeking, rivalry: Ja 3:14, 16; κατ’ ἐριθίαν, Phl 2:3; οἱ ἐξ ἐ., Ro 2:8, Phl 1:17; pl. (Bl., § 32, 6; WM, 220; Swete, Mk., 153), II Co 12:20, Ga 5:20.†
ἐριθεία (not ἐρίθεια, cf. W. § 6, 1 g.; [Chandler ὃ 997) [-θία WH; seeI,cand 7df. Proleg. p. 881, -etas, ἡ. (ἐριθεύω to spin wool, work in wool, Heliod.1, 5; Mid. in the same sense, Tob. ii. 11 ; used of those who electioneer for office, courting popular applause by trickery and low arts, Aristot. polit. 5, 3; the verb is derived from ἔριθος working for hire, a hireling; fr. the Maced. age down. a spinner or weaver, a worker in wool, Is. xxxviii. 12 Sept.; a mean, sordid fellow), electioneering or intriguing for office, Aristot. pol. 5, 2 and 3 [pp. 1302, 4 and 13034, 14]; hence, apparently, in the N. T. a courting distinction, a desire to put one’s self forward, a partisan and factious spirit which does not disdain low aris; partisanship, factiousness: Jas. iii. 14, 16; κατ᾽ ἐριθείαν, Phil. ii. 3; Ignat. ad Philadelph. § 8; οἱ ἐξ ἐριθείας (see ἐκ, II. 7), Phil. i. 16 (17) [yet see ἐκ…
Read the full entry →ἐριθεία (eritheia) — rivalry.
ἐρῑθ-εία, ἡ,
labour for wages, [Refs 5th c.AD+]
II. canvassing for public office, intriguing, [Refs 4th c.BC+]
II.2. selfish or factious ambition, ζῆλος καὶ ἐ. [NT]; plural, intrigues, party squabbles, [NT]
ἐριθεία
eritheia
perhaps as the same as 2042; properly, intrigue, i.e. (by implication)
faction:--contention(-ious), strife.
see GREEK for 2042
ἐριθεία, ας, ἡ
n.f.
ambition, rivalry
ἐριθεία eritheia 7x
the service of a party, party spirit; feud, faction, 2 Cor. 12:20; contentious disposition, selfish ambition, Gal. 5:20; Phil. 1:17; 2:3; Jas. 3:14; by impl. untowardness, disobedience, Rom. 2:8; Jas. 3:16*
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
in'-ter-est (neshekh, mashsha'; tokos): The Hebrew word neshekh is from a root which means "to bite"; thus interest is "something bitten off." The other word, mashsa', means "lending on interest." The Greek term is from the root tikto, "to produce" or "beget," hence, interest is something begotten or produced by money. The Hebrew words are usually translated "usury," but this meant the same as interest, all interest being reckoned as usury.
Long before Abraham's time money had been loaned at a fixed rate of interest in Babylonia and almost certainly in Egypt. The Code of Hammurabi gives regulations regarding the lending and borrowing of money, the usual interest being 20 percent. Sometimes it was only 11 2/3 and 13 1/3, as shown by contract tablets. In one case, if the loan was not paid in two months, 18 per cent interest would be charged. Corn (grain), dates, onions, etc., were loaned…
6 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 7 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
παρακαλῶ δὲ ὑμᾶς μηδὲν κατ̓ ἐριθείαν πράσσειν, ἀλλὰ κατὰ χριστομαθίαν.
του … … … … υμ … … … … ἐριθείαν προσάγοντος κ … … … ειπ … τος καὶ ἐν ταῖς … ν
The Greek word μηδέ (i.e., *mēde*) is a negative particle that functions primarily as a conjunction meaning 'but not' or 'nor.' It can also serve as an adverb, emphasizing negation with meanings like 'not even.' The word is often used in contexts of continuing a negation or prohibition, appearing frequently in the New Testament, where it connects clauses or reinforces a negative statement.
μηδέ, (μή, 4. v., and δέ), [fr. Hom. down], a negative disjunctive conjunction; [cf. W. § 55, 6; B. § 149, 13]; 1. used in continuing a negation or prohibition, but not, and not, neither; preceded by yn, — either so that the two negatives have one verb in common: preceded by μή with a participle, Mt. xxii. 29; Mk. xii. 24; by μή w. a pres. subjune., 1 Co. v. 8 [here Lmre. pres. indic.]; 1 Jn. iii. 18; by μή ν΄. impv., Mt. vi. 25; Lk. x. 4; xii. 22; xiv.12; 1Jn.ii.15; by py w. an aor. subj. 2 pers. plur., Mt. x. 9 sq.; by εἰς τὸ μή, 2 Th. ii. 2 LT Tr WH; —or so that μηδέ has its own verb: preceded by ὃς ἐὰν (ἄν) μή, Mt. x. 14; Mk. vi. 11; by ἵνα μή, ὅπ. ἵν. 15; by ὅπως μή, Lk. xvi. 26; w. a ptep. after μή w.a ptep., Lk. xii.47; 2 Co. iv. 2; w. an impv. after μή w. impv., Jn. xiv. 27; Ro. vi. 12 sq.; Heb. xii. 5; μηδενὶ ἐπιτίθει, foll. by μηδέ w. impy. 1 Tim. v. 22; τ΄. 2 pers. of the…
Read the full entry →μηδέ. P Lond 42™f (B.c. 168) (=I. p. 30, Selectéons, p. 10) σὲ δὲ μηδ᾽ ἐντεθυμῆσθαι τοῦ παραγενέσθαι μηδ᾽ ἐνβεβλοφέναι εἰς τὴν ἡμετέραν περίστασιν, ‘‘ that you have neither thought of returning, nor spared a look for our helpless state”—the complaint of a wife to her husband who had shut himself up in the Serapeum, P Grenf I. 437* (ii/B.c.) αἸἰὐτοῦ δὲ μηδ᾽ ἀποδεδωκότος ἡμῖν μίηδ]ὲ ἵππον μηδὲ τὴν πορείαν αὐτῆς ἐπ[ιδεἰδωκότος ἐγράψαμέν σοι, ὅπως οὖν εἰδῆ[ις.
μηδέ (mēde) — nor.
μηδέ,
(μή, δέ) negative Particle (compare οὐδέ): as conjunction, and not (Epic dialect also, but not), nor, connecting two whole clauses, used with the same constructions as μή, μή τι σὺ ταῦτα.. διείρεο μηδὲ μετάλλα [Refs 8th c.BC+]; τεκνοῦσθαι, μηδ᾽ ἄπαιδα θνῄσκειν [Refs 5th c.BC+]
2. in μηδέ.. μηδέ.. the first μ. may belong to μηδέ A, e.g. [Refs 8th c.BC+]; but μήτε cannot follow μηδέ:—for μηδέ after οὐδέ, see at {οὐ} [Refs 4th c.BC+]
__B as adverb, joined with a single word or phrase, not even, not either, [Refs 8th c.BC+]; repeated emphatically, μηδ᾽ ὅντινα γαστέρι μήτηρ κοῦρον ἐόντα φέροι μηδ᾽ ὃς φύγοι let not the babe unborn —no let not even it escape, [Refs 8th c.BC+] —for μηδέ τι see at…
μηδέ
mede
from 3361 and 1161; but not, not even; in a continued negation,
nor:--neither, nor (yet), (no) not (once, so much as).
see GREEK for 3361
see GREEK for 1161
μηδέ
Neg.cj.
and not, not even
μηδέ μή δέ, Negat. Particle, (related to οὐδέ as μή to οὐ):
as Conjunct. but not or and not, nor, μή τι σὺ ταῦτα διείρεο μηδὲ μετάλλα Il.:—more rarely without a negative preceding, τεκνοῦσθαι, μηδ᾽ ἄπαιδα θνήσκειν Aesch.
doubled, μηδέ . . μηδέ . . , Opposing the two clauses of a sentence, Il.:— μηδέ also follows μήτε, Soph., Plat.
as adv., joined with a single word or phrase, not even, Lat. ne . . quidem, Hom., etc.
58 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 57 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 70 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.
τὰς γοῦν πολυζῴους ἀγέλας προβάτων αἰγῶν βοῶν ἄγει ποιμὴν αἰπόλος βουκόλος, ἄνθρωποι μηδὲ τοῖς σώμασιν ἐρρωμένοι καὶ σφριγῶντες, ὡς ἕνεκα γοῦν εὐεξίας ἐμποιῆσαι τοῖς ἰδοῦσι κατάπληξιν·
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
διὰ τοῦτο πόρρω ἄπεστιν ἡ δικαιοσύνη καὶ εἰρήνη, ἐν τῷ ἀπολιπεῖν ἕκαστον τὸν φόβον τοῦ θεοῦ καὶ ἐν τῇ πίστει αὐτοῦ ἀμβλυωπῆσαι, μηδὲ ἐν τοῖς νομίμοις τῶν προσταγμάτων αὐτοῦ πορεύεσθαι, μηδὲ πολιτεύεσθαι κατὰ τὸ καθῆκον τῷ Χριστῷ, ἀλλὰ ἕκαστον…
καὶ τῶν τούτου ἀδελφῶν τὰ τοῦ σημαινομένου χαλκοῦ τάλαντα β, καὶ μὴ ἐπελεύσεσθαι Πετεαρσεμθεία μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ ἐπὶ τὸν Πετεαρσεμθέα καὶ τοὺς ἀδελφοὺς μηδʼ ἐπʼ ἄλλον
λύτρα τῆς σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ
εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ
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 →
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
κενοδοξία refers to empty glory or vain pride, stemming from the concept of self-conceit. It appears in various contexts, including the New Testament, specifically in Philippians 2:3, where it denotes groundless self-esteem. The term is also noted in the Septuagint and other ancient texts, reflecting a range of meanings related to vanity and error.
**† κενοδοξία, -ας, ἡ
(< κενόδοξος),
[in LXX: Wi 14:14, II Mac 2:15 8:19*;]
foolish fancy, vain opinion, error (LXX, Wi 14:14, II Mac 2:15 8:19).
vainglory, groundless conceit: Phl 2:3.†
κενοδοξία, -as, 7, (κενόδοξος, q. V-), vain-glory, groundless self-esteem, empty pride: Phil. 11. 3. (4 Mace. ii. 155 viii. 18; Polyb., Plut., Leian.; [Philo de mut. nom. ὃ 15; leg. ad Gaium § 16; ete.]; eccl. writ.; univ. a vain opinion, error, Sap. xiv. 14.)
κενοδοξία. To the usual late Greek citations for this word (Phil 23) we may add Vett. Val. p. 358°! ἀλλά tives σφαλέντες καὶ θρυληθέντες ἐδυστύχησαν, ματαίαν τὴν ἐγχειρισθεῖσαν κτησάμενοι κενοδοξίαν. The Latins adopted this word.
κενοδοξία (kenodoxia) — empty conceit.
κενοδοξ-ία, ἡ,
liability to vain imagination, [Refs 5th c.BC+]
II. vanity, conceit, [NT+2nd c.BC+]; especially of false prudery, [Refs 2nd c.AD+]
κενοδοξία
kenodoxia
from 2755; empty glorying, i.e. self-conceit:--vain-glory.
see GREEK for 2755
κενοδοξία, ας, ἡ
n.f.
vainglory, empty pride
κενοδοξία kenodoxia 1x
empty conceit, Phil. 2:3*
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
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
θηρίον δὲ ἀτίθασον ἡ λοχῶσα κενοδοξία συναρπάζουσα καὶ διαφθείρουσα τοὺς χρωμένους.
ἐὰν ἐστηριγμενη ᾖ ἡ διάνοια ἡμῶν πιστῶς πρὸς τὸν θεόν, ἐὰν ἐκζητῶμεν τὰ εὐάρεστα καὶ εὐπρόσδεκτα αὐτῷ, ἐὰν ἐπιτελέσωμεν τὰ ἀνήκοντα τῇ ἀμώμῳ βουλήσει αὐτοῦ, καὶ ἀκολουθήσωμεν τῇ ὁδῷ τῆς ἀληθείας, ἀπορρίψαντες ἀφ̓ ἑαυτῶν πᾶσαν ἀδικίαν καὶ πονηρίαν,…
Καί γε πολλά, φησίν, ἔστιν, ἀφ̓ ὧν δεῖ τὸν δοῦλον τοῦ θεοῦ ἐγκρατεύεσθαι: κλέμμα, ψεῦδος, ἀποστέρησις, ψευδομαρτυρία, πλεονεξία, ἐπιθυμία πονηρά, ἀπάτη, κενοδοξία, ἀλαζονεία καὶ ὅσα τούτοις ὅμοιά εἰσιν.
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 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 638 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
ταπεινοφροσύνη is a noun meaning humility or lowliness of mind, derived from the word for lowly-minded. It appears primarily in the New Testament, notably in Acts 20:19 and Philippians 2:3, and can also refer to a false humility in Colossians 2:18, 23. The term is rare outside the New Testament, with some negative connotations in other ancient texts.
Tue work for which Christ’s Gospel came into the world was no less than to put down the mighty from their seat, and to exalt the humble and meek. It was then only in accordance with this its mission that it should dethrone the heathen virtue μεγαλοψυχία, and set up the despised Christian grace ταπεινοφροσύνη in its room, stripping that of the honour it had unjustly assumed, delivering this from the dishonour which as unjustly had clung to it hitherto ; and in this direction advancing so far that a Christian writer has called this last not merely a grace, but the casket or treasure-house in which all other graces are contained (γαζοφυλάκιον ἀρετῶν, Basil, Const. Mon. 16). And indeed not the grace only, but the very word ταπεινοφροσύνη is itself a fruit of the Gospel ; no Greek writer employed it before the Christian era, nor, apart from the influence of Christian writers, after. In the…
Read the full entry →*† ταπεινοφροσύνη, -ης, ἡ
(< ταπεινόφρων)
lowliness of mind, humility: Ac 20:19, Eph 4:2, Phl 2:3, Col 3:12, I Pe 5:5; of a false humility, Col 2:18, 23 (rare outside of NT, but found in bad sense in FlJ, BJ, iv, 9, 2; also in Epictet., v. Tr., Syn., § xlii).†
ταπεινοφροσύνη, -ης, 7, (ταπεινόφρων ; opp. to μεγαλοφροσύνη, ὑψηλοφροσύνη, [cf. W. 99 (94)]), the having a humble opinion of one’s self ; a deep sense of one’s (moral) littleness ; modesty, humility, lowliness of mind; (Vulg. humilitas, Luth. Demuth): Acts xx. 19; Eph. iv. 2; Phil. ii. 3; Col. iii. 12; 1 Pet. v. 5; used of an affected and ostentatious humility in Col. ii. 18, 23. (The word occurs neither in the O. T., nor in prof. auth. — [but in Joseph. Ὁ. j. 4, 9, 2 in the sense of pusillanimity ; also Epictet. diss. 8, 24, 56 in a bad sense. See Trench, N. T. Syn. § xlii.; Bp. Zghtft. on Phil.l.c.; Zezschwitz, Profangricitat, u.s.w., pp. 20, 62; W. 26].)
ταπεινοφροσύνη (tapeinophrosunē) — humility.
τᾰπεινο-φροσύνη, ἡ,
humility, [NT]; mean-spiritedness, [Refs 1st c.AD+]
ταπεινοφροσύνη
tapeinophrosune
from a compound of 5011 and the base of 5424; humiliation of mind,
i.e. modesty:--humbleness of mind, humility (of mind, loneliness (of
mind).
see GREEK for 5011
see GREEK for 5424
ταπεινοφροσύνη, ης, ἡ
n.f.
humility
ταπεινοφροσύνη tapeinophrosynē 7x
lowliness or humility of mind, modesty, Acts 20:19; Eph. 4:2; Phil. 2:3; Col. 2:18, 23; 3:12; 1 Pet. 5:5*
ταπεινοφροσύνη τα^πεινοφροσύνη, ἡ, lowliness, humility, NTest.
from τα^πεινόφρων
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
hu-mil'-i-ti (~[`anawah]; tapeinophrosune):
(1) The noun occurs in the Old Testament only in Pr 15:33; 18:12; 22:4, but the adjective "humble" appears frequently as the translation of `ani, `anaw, shaphal, meaning also "poor," "afflicted"; the verb, as the translation of `anah, "to afflict," "to humble," and of kana`, "to be or become humbled"; tsana`, "to be lowly," occurs in Mic 6:8. For "humble" (Ps 9:12; 10:12) the Revised Version (British and American) has "poor"; Ps 10:17; 34:2; 69:32, "meek"; for "humbled" (Ps 35:13), "afflicted" (Isa 2:11; 10:33), "brought…
Humility
A prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7; 2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps. 69:32, 33), and makes us patient under trials (Job 1:22).
Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lam. 3:39), and by the thought that it is the…
The opposite of pride, in its nature and in the degree of its prevalence. It is often extolled in the Bible, Pr 15:33 16:19; and the Savior especially exalts it, Mt 18:4, and ennobles and endears it by his own example, Joh 13:4-17 Php 2:5-8. Every created being, however holy, should possess it; but in the character of the sinful sons of men it should become a fundamental and allpervading trait, to continue forever.
→ General scriptures concerning De 9:4-29; 15:15; 32:7; Job 5:11; 22:29; 25:5,6; Ps 9:12; 10:17; 22:6,26; 25:9; 37:11; 69:32; 86:1; 131:1,2; 138:6; 147:6; Pr 3:34; 10:8; 11:2; 12:15; 15:33; 16:19; 18:12; 22:4; 25:6,7; 27:2; 29:23; 30:32; Ec 5:2; Isa 29:19; 51:1; 57:15; 66:2; Jer 45:5; Eze 16:63; Mic 6:8; Zep 3:11,12;
7 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τόν τε κατὰ τὴν Γαλατίαν πόλεμον ὡς ἐτελεύτησε, καὶ πῶς Γάλβας ἀποδειχθεὶς αὐτοκράτωρ εἰς Ῥώμην ἐπανῆλθεν ἐκ τῆς Ἱσπανίας, καὶ ὡς ὑπὸ τῶν στρατιωτῶν αἰτιαθεὶς ἐπὶ ταπεινοφροσύνῃ ἐδολοφονήθη κατὰ μέσην τὴν Ῥωμαίων ἀγορὸν ἀπεδείχθη τε αὐτοκράτωρ Ὄθων·
τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
οὕτω δὲ ποιήσεις: συντελέσας τὰ γεγραμμένα, ἐν ἐκείνῃ τῇ ἡμέρᾳ ᾗ νηστεύεις μηδὲν γεύσῃ εἰ μὴ ἄρτον καὶ ὕδωρ, καὶ ἐκ τῶν ἐδεσμάτων σου ὧν ἔμελλες τρώγειν συμψηφίσας τὴν ποσότητα τῆς δαπάνης ἐκείνης τῆς ἡμέρας ἧς ἔμελλες ποιεῖν, δώσεις αὐτὸ χήρᾳ ἢ…
The Greek word ἀλλήλων is a reciprocal pronoun meaning 'one another' or 'each other,' derived from ἄλλος. It is used in various contexts to indicate mutual actions or relationships, appearing frequently in the New Testament, including verses like Matthew 25:32 and John 13:22. The lexicons agree on its meaning and usage without significant disagreement.
ἀλλήλων (gen. pl.), dat. -οις, -αις, acc. -ους, -ας, -α (no nom.), recipr. pron.
(< ἄλλος),
of one another, mutually: Mt 25:32, Mk 4:41, Jo 13:22, al.
ἀλλήλων, gen. plur. [no nom. being possible]; dat. τοις; -als, τοῖς ; ACC. -OUS, -as, -a, ONE another ; reciprocally, mutually: Mt. xxiv. 10; Jn. xiii. 35; Acts xxviii. 25; Ro. i. 12; Jas. v. 16; Rey. vi. 4, and often. [Fr. Hom. down. ]
ἀλλήλων (allēlōn) — one another.
ἀλλήλων,
Aeolic dialect and Doric dialect ἀλλάλων, genitive plural, dua. ἀλλήλοιν, Epic dialect ἀλλήλοιϊν[Refs 8th c.BC+] feminine -αιν [Refs 5th c.BC+] codices: dative ἀλλήλοις, αις, οις, dual ἀλλήλοιν: accusative ἀλλήλους, ας, a, dual ἀλλήλω (feminine) [LXX+5th c.BC+]: the dual is rare in Prose: singular, κεράμὡ ἁρμόττοντι πρὸς ἄλληλον[Refs]:—of one another, to one another, one another; hence, mutually, reciprocally, used of all three persons, [Refs 8th c.BC+] among one another, [Refs 5th c.BC+]; πρὸς ἀλλήλους, εἰς ἄλληλα, [Refs]; ἐπί, πρὸς ἀλλήλοις, [Refs 8th c.BC+]; παρ᾽ ἀλλήλους, -α, [Refs 5th c.BC+]; ἡ δι᾽ ἀλλήλων δεῖξις reciprocal proof, [Refs 8th…
Read the full entry →ἀλλήλων
allelon
Genitive plural from 243 reduplicated; one another:--each other,
mutual, one another, (the other), (them-, your-)selves, (selves)
together (sometimes with 3326 or 4314).
see GREEK for 243
see GREEK for 3326
see GREEK for 4314
ἀλλήλων
Recip.pr.
one another
ἀλλήλων allēlōn 100x
one another, each other
ἀλλήλων redupl. from ἄλλος of one another, to one another, one another, Hom., etc.
C-APM — Reciprocal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
C-APM Part of Speech: reCiprocal pronoun Case: Accusative Number: Plural Gender: Masculine
101 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 100 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 20 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.
μετὰ δὲ τὴν τοῦ νοητοῦ φωτὸς ἀνάλαμψιν, ὃ πρὸ ἡλίου γέγονεν, ὑπεχώρει τὸ ἀντίπαλον σκότος, διατειχίζοντος ἀπ’ ἀλλήλων αὐτὰ καὶ διιστάντος θεοῦ τοῦ τὰς ἐναντιότητας εὖ εἰδότος καὶ τὴν ἐκ φύσεως αὐτῶν διαμάχην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
εἰλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι εἰς ἀλλήλους.
Ἡρακλῆς ὡς ἐτῶν εἴκοσι οὐλὴ ἀντικνημίῳ ἀριστερῷ, οἱ τρεῖς Ἡρακλέους νεωτέρου Πέρσαι τῆς ἐπιγονῆς, ἀλλήλων ἔγγυοι εἰς ἔκτισιν, Θέωνι τῶι καὶ Σωκράτῃ Ἥρωνος ὡς ἐτῶν τριάκοντα ἑνὸς ἀσήμωι, ἔχειν
οὐλὴ γόνατι ἀριστερῷ καὶ … Δημητροῦτι Ἀγχορίμφιος Περσίνῃ ὡς ἐτῶν τεσσαράκοντα … τοῖς δυσὶ ἀλλήλων ἐνγύοις μετὰ κυρίου τῆς Δημητροῦτος … … ειδωνος ὡς ἐτῶν εἴκοσι πέντε οὐλὴ χειρὶ
καθήκει· ἐὰν δὲ διαφορὰς αὐτοῖς γενα … διὰ χειρὸς χρῆσιν ἔντοκον ἀργυρίου χ ἀπʼ ἀλλήλων ἀπόδοσις αὐτὴ … ηφεπ … η καὶ δραχμὰς … … … ἀπὸ τοῦ ἐνεστῶτος
The Greek word ἡγέομαι (i.e., *hēgeomai*) is a deponent verb meaning 'to lead' or 'to guide.' It can also mean 'to think' or 'to consider.' In the New Testament, it appears in contexts related to leadership and authority, such as in Matthew 2:6 and Acts 14:12. Lexicons note its use for both physical leadership and mental consideration, but they do not significantly disagree on its meanings.
ἡγέομαι, -οῦμαι depon. mid.,
[in LXX (chiefly pres. ptcp.) for נָגִיד, רֹאשׁ, שַׂר, etc.;]
to lead;
to guide, go before;
to rule, be leader: pres. ptcp., ἡγούενος, a ruler, leader (MM, Exp., xiv), Mt 2:6(LXX), Lk 22:26, Ac 7:10 14:12 15:22, He 13:7, 17, 13:24.
to suppose, believe, consider, think (Hdt., Soph., al.; cf. Lat. duco): c. dupl. acc., Ac 26:2, Phl 2:3, 6 3:7, I Ti 1:12 6:1, He 10:29 11:11, 26, II Pe 1:13 2:13 3:9, 15…
ἡγέομαι, -ovpar; pf. ἥγημαι; 1 aor. ἡγησάμην ; (fr. ἄγω [ef. Curtius p. 688]); dep. mid.; fr. Hom. down; al. to lead, i.e. 8. to go before; Ὅ. to be a leader; to rule, command; to have authority over: in the N. T. so only in the pres. ptep. ἡγούμενος, a prince, of regal power (Ezek. xliii. 7 for 7975 Sir. xvii. 17), Mt. ii. 6; @ (royal) governor, viceroy, Acts vii. 10; chief, Lk. xxii. 26 (opp. to ὁ διακονῶν) ; leading as respects influence, controlling in counsel, ἔν τισι, among any, Acts xv. 22; with gen. of the pers. over whom one rules, so of the overseers or leaders of Christian churches: Heb. xiii. 7, 17, 24, (οἴκου, 2 Chr. xxxi. 13; τῶν πατριῶν, 1 Esdr. v. 65 (66), 67 (68); τῆς πόλεως, Judg. ix. 51 Alex.; a military leader, 1 Mace. ix. 30; 2 Mace. xiv. 16; used also in Grk. writ. of any kind of a leader, chief, commander, Soph. Phil. 386; often in Polyb.; Diod. 1, 4 and 72…
Read the full entry →ἡγέομαι. Apart from the use of the participle as a noun (see below) this verb in general is not very common, but the following may serve as exx. of its use—P Ryl 11. €58 (B.c. 67?) παρ᾽ οὐδὲν ἡγησαμένους τὰ Siwpic[péva, “taking no heed whatever of the fixed rules” (Edd.), 2d. 1198° (A.D. 54-67) ἐν οὐδενὶ ἡγήσατο καθὸ ὑπερισχύων ἡμᾶς ἐπὶ τῶν τόπων, ‘*(reports which) he scorned in virtue of his superior local power” (Edd.), P Giss I. 4839 (A.p. 202-3) (= Ολγεςί. I. Ῥ- 2037) ἐν πραξίμ[οις] ἡγηθῆναι, ‘es soll unter die gleich einzutreibenden Posten gerechnet werden” (Ed.). For ἀναγκαῖον Hy. followed by an inf., as in 2 Cor 9°, see BGU IIL. 8244 (A.D. 55-6) πρὸ μὲν πάντων dvaykalw[v] (/. —atov) ἡγησάμην διὰ ἐπιστολῆς σε ἀσπάσασθαι, P Kyl 11. 2354 (ii/A.D.) ἀναγκαῖον ἡγησάμην ἀσπάσασθαί σε καὶ πάντας τοὺς φιλοῦντάς σε, and cf. P Lond go8* (a.p. 139) (= III. P: 133) δεὸν ἡγοῦμαι συντάξαι, and…
Read the full entry →ἡγέομαι (hēgeomai) — to govern.
ἡγέομαι,
Doric dialect ἁγ- (irregular present participle ἁγώμενος [Refs]imperfect ἡγούμην[Refs], Ionic dialect -εύμην[Refs 5th c.BC+]: future ἡγήσομαι [Refs 8th c.BC+]: aorist 1 ἡγησάμην [Refs 8th c.BC+]aorist 1 ἡγήθην[Refs 3rd c.AD+]: perfect ἥγημαι [Refs 5th c.BC+]:—go before, lead the way, ὣς εἰπὼν ἡγεῖθ᾽, ἡ δ᾽ ἕσπετο Παλλὰς 'Αθήνη [Refs 8th c.BC+]: Astron., precede in the daily movement, [Refs 4th c.BC+]
__b with dative person, Τρωσὶ ποτὶ πτόλιν ἡγήσασθαι [Refs 8th c.BC+]
__c with ὁδόν added, ὁδὸν ἡγήσασθαι to go before on the way, [Refs 8th c.BC+]
__d with accusative loci, ἥ οἱ.. πόλιν ἡγήσαιτο who might guide him to the city, [Refs 8th c.BC+]
ἡγέομαι
hegeomai
middle voice of a (presumed) strengthened form of 71; to lead, i.e.
command (with official authority); figuratively, to deem, i.e.
consider:--account, (be) chief, count, esteem, governor, judge, have
the rule over, suppose, think.
see GREEK for 71
ἡγέομαι
v.
I lead, think
ἡγέομαι hēgeomai 28x
to lead the way; to take the lead, Acts 14:12; to be chief, to preside, govern, rule, Mt. 2:6; Acts 7:10; ἡγούμενος, a chief officer in the church, Heb. 13:7, 17, 24; also, to think, consider, count, esteem, regard, Acts 26:2; 2 Cor. 9:5
ἡγέομαι ἄγω Dep. to go before, lead the way, Hom., etc.:—c. dat. pers. to lead the way for him, guide, conduct, id. Hom.:—also, ὁδὸν ἡγήσασθαι to go before on the way, Lat. praeire viam, Od.
c. dat. pers. et gen. rei, to be one's leader in a thing, ἀοιδὸς ἡμῖν ἡγείσθω ὀρχηθμοῖο id. Od.; ἡγ. τινι σοφίας, ὠιδῆς Pind., etc.:—and c. gen. rei only, ἡγ. νόμων to lead the song, id. Pind., etc.
c. acc. rei, to lead, conduct, τὰς πομπάς Dem., etc.
to lead an army or fleet, c. dat., Hom., etc.:—c. gen. to be the leader or commander of, id. Hom.
absol., οἱ ἡγούμενοι the rulers, Soph.; ἡγούμενοι ἐν τοῖς ἀδελφοῖς leading men, NTest.
to suppose, believe, hold, Lat. ducere, Hdt., etc.; ἡγ. τι εἶναι id. Hdt.
Verb-PNP-NPM — Verb · present · no voice stated · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PNP-NPM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Plural Gender: Masculine
28 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 28 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 66 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
δεῖ γὰρ ἡγεῖσθαι καὶ ἄποιον αὐτὸν καὶ ἕνα καὶ ἄφθαρτον καὶ ἄτρεπτον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
δικαιοσύνην διδάξας ὅλον τὸν κόσμον, καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθὼν καὶ μαρτυρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη τοῦ κόσμου καὶ εἰς τὸν ἅγιον τόπον ἀνελήμφθη, ὑπομονῆς γενόμενος μέγιστος ὑπογραμμός.
Ἡρακλείδης Ἁρμιύσιος ἡγούμενος ἐτῶν λε οὐλὴ ἀντικνημίῳ ἀριστερῷ Πετσῖρις πρεσβύτερος Θευώνιος ἐτῶν με οὐλὴ δακτύλῳ μικρῷ χειρὸς
Πανεστικοῦς Πετεῆτος ἡγούμενος καὶ Ἡρακλῆς Ἡρακλήου καὶ Ἁρπαῆσις Πανούριος καὶ Πετεσοῦχος Ὀννώφριος καὶ Πανοῦρις Πανούριος οἱ πέντε
Ἀπύγχι Ἀπύγχεως καὶ Στοτοῆτι Ἀπύγχεως ἡγουμένοις ἱερέων Σοκονοπαίου Νήσου παρὰ Πανεφρέμμιος τοῦ Ὥρου τοῦ Ἁρπαγάθου μητρὸς Τανεφρέμμιος τῆς Ἁρπαγάθου ἱερέως
The Greek word ὑπερέχω (transliterated as *huperechō*) is built from the prefix meaning 'over' and a root meaning 'to hold.' It covers a range of meanings including to excel, surpass, or be superior in rank or authority. In the New Testament, it appears in contexts such as Romans 13:1 and Philippians 2:3, where it conveys notions of superiority and excellence.
ὑπερ-έχω
[in LXX: Ge 25:23 (אָמַץ), Ex 26:13 (עֲדַף), Si 36:7, al. ;]
trans., to hold over or above.
Intrans. (when a noun follows, the case is governed by the prep.; v. Bl., § 34, 1; 36, 8), to rise above, overtop; metaph.,
to be superior in rank, etc.: Ro 13:1, I Pe 2:13 (cf. Wi 6:6);
to be superior, excel, surpass: c. gen. (cl.; v. supr.), Phl 2:3; c. acc (cl.; v. supr.), Phl 4:7; as subst., τ. ὑπερέχον, the excellency, the surpassing worth, Phl 3:8.†
ὑπερέχω; fr. Hom. dowr; 1. trans. to have or hold over one (as τὴν χεῖρα, of a protector, with a gen. of the pers. protected; so in Grk. writ. fr. Hom. down; Joseph. antt. 6, 2, 2). 2. intrans. to stand out, rise above, overtop, (so prop. first in Hom. Π. 3, 210); met aph. a. to be above, be superior in rank, authority, power: βασιλεῖ ὡς ὑπερέχοντι, [A. V. as supreme], 1 Pet. ii. 13; ἐξουσίαι ὑπερέχουσαι, of magistrates (A. V. higher powers), Ro. xiii. 1 (of ὑπερέχοντες, substantively, the prominent men, rulers, Polyb. 28, 4,9; 30,4, 17; of kings, Sap. vi. 6). b. to excel, to be superior: τινός, better than [cf. B. § 132, 22], Phil. 11. 3 (Sir. xxxvi. 7; Xen. venat. 1, 11; Plat. Menex. p. 237d.; Dem. p. 689, 10; Diod. 17, 77); to surpass: τινά or τί [ef. Β. § 130, 4], Phil. iv. 7; τὸ ὑπερέχον, subst. the excellency, surpassing worth [ef. W. § 34, 2], Phil. iii. 8." ὑπερηφανία, -as, 7…
Read the full entry →ὑπερέχω. For the metaph. usage ‘‘surpass,” ‘‘excel,” c. gen., as in Phil 25, cf. P Cairo Zen I. 590608 (B.c. 257), where it is said of a boy being trained for the games—oddSpa ὀλίγου Χρόνου πολὺ ὑπερέξει αὐτῶν, ‘in an exceedingly short time
ὑπερέχω (huperechō) — be higher.
ὑπερέχω,
Epic dialect ὑπειρ- [Refs 6th c.BC+]: Epic dialect imperfect ὑπείρεχον [Refs 8th c.BC+]aorist ὑπερέσχον, and in poetry form -έσχεθον, [Refs]: future -έξω[Refs 3rd c.BC+]:—hold over, σπλάγχνα.. ὑπείρεχον Ἡφαίστοιο held them over the fire, [Refs 8th c.BC+]; ὑπερέχοντα τὸν αὐλὸν τῆς θαλάσσης holding it up out of the sea, [Refs 4th c.BC+]
2. ὑ. χεῖρά (χεῖράς) τινος hold one's hand over him, so as to protect, μάλα γάρ ἑθεν εὐρύοπα Ζεὺς χεῖρα ἑὴν ὑπερέσχε [Refs 8th c.BC+]
3. hold above, ὑ. τὸ ῥύγχος, ὅπως ἀναπνέῃ, of the dolphin, [Refs 4th c.BC+]elevate, [Refs 6th c.AD+]
ὑπερέχω
huperecho
from 5228 and 2192; to hold oneself above, i.e. (figuratively) to
excel; participle (as adjective, or neuter as noun) superior,
superiority:--better, excellency, higher, pass, supreme.
see GREEK for 5228
see GREEK for 2192
ὑπερέχω
v.
I excel, surpass
ὑπερέχω hyperechō 5x
to hold above; intrans. to stand out above, to overtop; met. to surpass, excel, Phil. 2:3; 4:7; τὸ ὑπερέχον, excellence, preeminence, Phil. 3:8; to be higher, superior, Rom. 13:1; 1 Pet. 2:13*
ὑπερέχω epic ὑπειρ-έχω epic imperf. ὑπείρ-εχον aor2 ὑπερ-έσχον poet. -έσχεθον to hold one thing over another, τί τινος Il., Ar.; ὑπ. χεῖρά τινος to hold the hand over him, so as to protect, Il., Theogn.; also c. dat. pers., Hom.
to have or hold above, ὑπείρεχεν εὐρέας ὤμους he had his broad shoulders above the rest, i. e. over-topped them by the head and shoulders, Il.
intr. to be above, rise above the horizon, Od.: to be above water or the ground, Hdt.;—c. gen., ὑπερέσχεθε γαίης rose above, overlooked the earth, Il.; [σταυροὺς] οὐχ ὑπερέχοντας τῆς θαλάσσης Thuc., etc.
in military phrase, to outflank, c. gen., Xen.
metaph. to overtop, exceed, outdo, c. acc., Aesch., Eur.:—also c. gen., Plat., etc.
Verb-PAP-APM — Verb · present · active · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-PAP-APM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Plural Gender: Masculine
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἰσότης δὲ φῶς ἄσκιον, ἥλιος, εἰ δεῖ τἀληθὲς εἰπεῖν, νοητός, ἐπειδὴ καὶ τοὐναντίον ἀνισότης, ἐν ᾗ τό τε ὑπερέχον καὶ τὸ ὑπερεχόμενον, σκότους ἀρχή τε καὶ πηγή.
καὶ παραχρῆμα πέμπει γράμματα πρὸς τοὺς ὑπερέχοντας τῶν Ἰσραηλιτῶν ἐκ τοῦ Ἀχάβου ὀνόματος νηστεῦσαί τε κελεύουσα καὶ ποιησαμένους ἐκκλησίαν προκαθίσαι μὲν αὐτῶν Νάβωθον, εἶναι γὰρ αὐτὸν γένους ἐπιφανοῦς, παρασκευασαμένους δὲ τρεῖς τολμηρούς τινας…
ἐρωτῶ τοὺς ὑπερέχοντας, εἴ τινά μου γνώμης ἀγαθῆς λαμβάνετε συμβουλίαν: ἔχετε μεθ̓ ἑαυτῶν εἰς οὓς ἐργάσησθε τὸ καλόν: μὴ ἐλλείπητε,
πᾶν ἀργυρίου δραχμαὶ υ τετρώβολον ἡμιωβέλιον χαλκοῦς χαλκοῦ δραχμαὶ υ τετρώβολον ἡμιωβέλιον χαλκοῦς λοιπὸν ὑπερέχω ἀργυρίου δραχμὰς μ τριώβολον χαλκοῦν καὶ χαλκοῦ δραχμὰς θ πεντώβολον τέταρτον ὀβολοῦ χαλκοῦν ἔχομεν
ἐφʼ ἅλῳ Νέσλα ῥαφανόσπερμον νέον καθαρὸν ἄδολον κεκοσκινευμένον μέτρῳ τετραχοινικῷ τῷ τοῦ μεμισθωμένου ἁδρῷ ὑπερέχοντι τοῦ μέτρου Σεράπιδος τὰ υ… … νου ἀποτισάτω αὐτῇ ὅσα ἂν ὀφειλήσῃ μεθʼ ἡμιολίας
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-2GPM — Reflexive pronoun · second person · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
F-2GPM Part of Speech: reFlexive pronoun Person: second Case: Genitive Number: Plural Gender: Masculine
331 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.