Philippians 4:6 — Word Study
N1904μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν·
BSANothingmēdeis do worry about,merimnaō▸ [have no cares, worry about nothing] butalla inen everythingpas [all things, every situation] <the>ho by prayerproseuchē [to God, supplication] andkai <the>ho by supplicationdeēsis [request, supplication] withmeta thanksgivingeucharistia [gratitude, giving of thanks] theho requestsaitēma [needs, desires] of yousu should be made knowngnōrizō▸ [make known, let be known] topros <the>ho God;theos [the one true deity]
| Greek | English | Parsing |
|---|---|---|
| μηδὲν | Nothing | Adjective, accusative, singular |
| μεριμνᾶτε, | do worry about, | Verb, present, active |
| ἀλλ᾽ | but | Conjunction |
| ἐν | in | Preposition |
| παντὶ | everything | Adjective, dative, singular |
| τῇ | <the> | Article, dative, singular |
| προσευχῇ | by prayer | Noun, dative, singular |
| καὶ | and | Conjunction |
| τῇ | <the> | Article, dative, singular |
| δεήσει | by supplication | Noun, dative, singular |
| μετὰ | with | Preposition |
| εὐχαριστίας | thanksgiving | Noun, genitive, singular |
| τὰ | the | Article, nominative, plural |
| αἰτήματα | requests | Noun, nominative, plural |
| ὑμῶν | of you | Personal pronoun, second person, genitive |
| γνωριζέσθω | should be made known | Verb, present, passive |
| πρὸς | to | Preposition |
| τὸν | <the> | Article, accusative, singular |
| θεόν· | God; | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God. |
| KJV | Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. |
| ASV | In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. |
| YLT | for nothing be anxious, but in everything by prayer, and by supplication, with thanksgiving, let your requests be made known unto God; |
| WEB | In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. |
| BBE | Have no cares; but in everything with prayer and praise put your requests before God. |
Where they part company is μεριμνᾶτε — see How Translations Differ.
The sentence has a main clause followed by a contrasting clause and a result clause, illustrating a clear structure of instruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbμεριμνάω
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 4:6
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 Peacegenerated
Philippians 4:6 is part of Paul's exhortation to the Philippians, encouraging them to maintain peace in their lives by avoiding anxiety. He emphasizes that instead of worrying, they should bring their concerns to God through prayer and supplication, coupled with thanksgiving. This reflects a broader theme in the letter where Paul encourages believers to rejoice and find strength in their faith, as seen in Philippians 4:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:16 | Shadrach, Meshach, and Abednego replied to the king, “O Nebuchadnezzar, we have no need to answer you in this matter. |
| 2 | Matthew 6:25–33 | Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? |
| 3 | Matthew 10:19 | But when they hand you over, do not worry about how to respond or what to say. In that hour you will be given what to say. |
| 4 | Matthew 13:22 | The seed sown among the thorns is the one who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, and it becomes unfruitful. |
| 5 | Luke 10:41 | “Martha, Martha,” the Lord replied, “you are worried and upset about many things. |
The Treasury of Scripture Knowledge — 35 references, hung on the phrase they belong to
The Key Word — μεριμνᾶτε, merimnaōgenerated
The verb μεριμνάω is a present active imperative, meaning it is a command to continually avoid worry. It conveys the idea of being anxious or troubled about something, as seen in contexts like Matthew 6:25-31, where Jesus instructs not to be anxious about daily needs.
This word suggests a range of meanings from simple concern to deep anxiety. Paul’s use here is to encourage the Philippians to redirect their worries into prayer, highlighting a proactive approach to faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible (BSB), which uses the phrase be anxious for nothing. This is echoed in the KJV and ASV, both of which also express the idea of not being anxious.
Where the translations differ is in the rendering of παντὶ — the BSB and others use everything, while the KJV opts for every thing and the NETB uses every situation. Similarly, the translations vary on προσευχῇ and δεήσει, with some emphasizing supplication while others use by prayer.
Sentence Structuregenerated
The main verb of the verse is μεριμνᾶτε, do worry about, which governs the entire structure. It is followed by a contrasting phrase introduced by ἀλλ᾽, but, leading to a series of prepositional phrases that elaborate on how to present requests to God.
The verse contains multiple noun phrases, including τὰ αἰτήματα, the requests, which is the subject of the verb γνωριζέσθω, should be made known. The structure emphasizes the shift from worry to action.
Septuagint Backgroundgenerated
The word δεήσει is used in the Septuagint to translate Hebrew terms for prayer and supplication, indicating a deep sense of need. It appears in contexts that highlight the urgency of requests made to God, similar to its usage in Psalm 6:9.
The connection between prayer and thanksgiving in this verse echoes themes found in the LXX, where gratitude is often linked to requests made to God, reinforcing the importance of approaching God with a thankful heart.
In plain words — the whole versegenerated
Philippians 4:6 tells us not to worry about anything. Instead, in every situation, we should pray and ask God for what we need, while also being thankful. This reminds us that God cares for us and wants us to bring our needs to Him.
Frequently Asked Questionsgenerated
It means to avoid worry and anxiety about any situation, trusting instead in God’s provision and care.
You should present your requests through prayer and supplication, accompanied by thanksgiving, acknowledging God’s goodness.
Thanksgiving is important because it reflects gratitude for what God has already done and builds trust in His future provision.
Yes, you can bring all your worries to God; He invites you to share your concerns with Him and promises to give you peace.
Reflection Questionsgenerated
- What worries do I need to bring to God in prayer today?
- How can I practice gratitude in my daily life?
- What are some specific requests I can present to God this week?
- In what ways can I remind myself to not be anxious and trust in God?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to emphasize the importance of not being anxious and trusting in God's provision.
“Do not be anxious about anything.” This means: Do not be concerned for yourselves. Do not give unnecessary thought to or be anxious about the world or worldly things. For all that is needful for you in this life God provides.Early Church Fathers on Philippians 4 →
"In nothing be anxious." If ye are kindly affected toward those who prepare evil against you, yet it shall not at last turn out to their profit.Early Church Fathers on Philippians 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philippians 4:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe careful for nothing,.... This must be understood not in the most extensive sense, but with a limitation and restriction.
Read John Gill on Philippians 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. [ Merimnate (G3309)] 'Be anxious about nothing' (Matthew 6:25).
Read Robert Jamieson on Philippians 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe careful for nothing; he dissuades not from a spiritual care, arising from a good principle, according to a right rule, for a good end; this care of diligence, in a due manner, within our own sphere, is incumbent on us, both for spirituals and temporals; as ; with 12:14 : yet he earnestly dissuades from and prohibits all carnal solicitude, or carking, distrustful, worldly care, which doth divide and, as it were, split the heart in pieces; that anxious solicitude which doth torture the mind with such thoughts as our blessed Lord will not allow so much as one of them to be predominant in his real disciples, , because such immoderate, distracting care, is on our part a disparagement to our…
Read Matthew Poole on Philippians 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. Ver. 6. In nothing be careful] Or care for nothing, viz. with a care of diffidence and distrust. &c. But in everything by prayer] This is the best cure of care. "Cast thy burden" (or thy request) "upon the Lord," said David, Psalms 55:22; "and he shall sustain thee." Remove thy trouble from thyself to God by virtue of that writ or warrant, and then all shall be well. "They looked unto God, and were lightened," Psalms 34:5. Luther in a certain epistle of his to Melancthon complaineth thus: Ego certe ore pro te, et doleo te pertinacissimam curarum hirudinem meas…
Read John Trapp on Philippians 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Be careful for nothing.—An exact repetition of our Lord’s command, “Take no thought” (in Matthew 6:25; Matthew 6:34). The prohibition is of that painful anxiety which is inevitable in all who feel themselves alone in mere self-dependence amidst the difficulties and dangers of life. It is possible to sink below this anxiety in mere levity and thoughtlessness; it is possible to rise above it by “casting our care on Him who careth for us,” and knowing that we are simply “fellow-workers with Him” (1 Peter 5:7; 2 Corinthians 6:1). Hence the Apostle passes on at once to speak of the trustfulness of prayer. Prayer and supplication with thanksgiving.—By “prayer” is meant worship generally, so…
Read Charles John Ellicott on Philippians 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Be careful for nothing] μηδενμεριμνατε. Be not anxiously solicitous; do not give place to carking care, let what will occur; for anxiety cannot chance the state or condition of any thing from bad to good, but will infallibly injure your own souls. By prayer and supplication] God alone can help you; he is disposed to do it, but you must ask by prayer and supplication; without this he has not promised to help you. By prayer - solemn application to God from a sense of want. Supplication - continuance in earnest prayer. With thanksgiving, for innumerable favours already received; and for dangers, evils, and deaths turned aside. And let your souls be found in this exercise, or in the…
Read AdamClarke on Philippians 4 →CambridgeThe Cambridge Bible for Schools and Colleges6. Be careful for nothing] Better, in modern English, In nothing be anxious (R.V.). Wyclif, “be ye no thing bisie”; all the other older English versions are substantially as A.V.; Luther, Sorget nichts; Latin versions, Nihil solliciti sitis (fueritis). On the etymology of the Greek verb, and on the thought here, see note above, Philippians 2:20. There the mental action here blamed is commended; a discrepancy fully harmonized by a view of different conditions. Here, the saints are enjoined to deal with every trying circumstance of life as those who know, and act upon, the fact that “the Lord thinketh on me” (Psalms 40:17). Cp. Mark 4:19; Luke 8:14; Luke 10:41; Luke 21:34; 1 Corinthians 7:32…
Read Cambridge on Philippians 4 →Albert Barnes1798–1870Barnes' Notes on the BibleBe careful for nothing - That is, be not anxious or solicitous about the things of the present life.
Read Albert Barnes on Philippians 4 →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
Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God.
In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God.
Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God.
Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.
Tyndale line
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.
In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.
Be anxious for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known to God.
Be nothing carefull, but in all thinges let your requestes be shewed vnto God in praier, and supplication with giuing of thankes.
Strictly literal
Be careful about nothing; but in everything, by prayer and supplication with thanksgiving, let your requests be made known to God;
for nothing be anxious, but in everything by prayer, and by supplication, with thanksgiving, let your requests be made known unto God;
be anxious for nothing, but in everything by prayer, and by supplication, with thanksgiving, let your requests be made known to God;
Do not be anxious about anything. Instead, in everything by prayer and petition with thanksgiving, let your requests be known to God,
From the Latin
Be nothing solicitous; but in every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God.
Simplified
Don't worry about anything, but take everything to God in prayer, explaining your requests to him and thanking him for all he does.
Have no cares; but in everything with prayer and praise put your requests before God.
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 solliciti sitis : sed in omni oratione, et obsecratione, cum gratiarum actione petitiones vestræ innotescant apud Deum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܕܡܕܡ ܠܐ ܬܐܨܦܘܢ ܐܠܐ ܒܟܠܙܒܢ ܒܨܠܘܬܐ ܘܒܒܥܘܬܐ ܘܒܬܘܕܝܬܐ ܫܐܠܬܟܘܢ ܢܬܝܕܥܢ ܩܕܡ ܐܠܗܐ
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 μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν·
The standard critical text of the New Testament.
μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν·
The previous edition, still widely cited.
μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν·
The Society of Biblical Literature edition, freely licensed.
μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν·
The edition that turned scholarship toward the earliest manuscripts.
μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν·
An independent critical text built from the oldest witnesses then known.
μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν·
A recent critical edition following documentary evidence closely.
μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν·
The reading of the majority of surviving manuscripts.
μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν·
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 4:6
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
μεριμνάω means to be anxious or to care for something, derived from μέριμνα. It covers a range of meanings from being troubled with cares to actively caring for others. The New Testament uses it in contexts like worrying about tomorrow (Mt 6:34) and being concerned for others (Phil 2:20). Some lexicons note a distinction in the nuance of anxiety, particularly in relation to over-anxiety.
μεριμνάω, -ῶ
(< μέριμνα),
[in LXX: Ps 37 (38):18 (דּאג), etc.;]
to be anxious: absol., Mt 6:27, 31, Lk 12:25; μηδὲν μ., Phl 4:6; c. dat. rei, Mt 6:25, Lk 12:22; seq. περί, Mt 6:28, Lk 10:41 12:26; πῶς, Mt 10:19, Lk 12:11; εἰς τὴν αὔριον, Mt 6:34.
to care for: c. acc., τὰ τ. κυριου, I Co 7:32-34; τὰ τ. κόσμου, I Co 7:34; τὰ περί ὑμῶν, Phl 2:20; seq. ὑπέρ,
μεριμνάω, -@; fut. μεριμνήσω; 1 aor. subj. 2 pers. plur. μεριμνήσητε; (μέριμνα) ; a. to be anxious; to be troubled with cares: absol., Mt. vi. 27, 31; Lk. xii. 25; μηδὲν pep. be anxious about nothing, Phil. iv. 6; with dat. of the thing for the interests of which one is solicitous [οἷ W. § 31, 1 b.]: τῇ ψυχῇ» about sustaining life, τῷ σώματι, Mt. vi. 25; Lk. xii. 22; thing, Mt. vi. 28; Lk. xii. 26; εἰς τὴν αὔριον, for the morrow, i.e. about what may be on the morrow, Mt. vi. 34; foll. by an indir. quest. πῶς ἢ τί, Mt. x.19; Lk. xii. 11 [here Tr mrg. om. Tr txt. WH br. ἢ τί] ; joined with τυρβάζεσθαι (θορυβάζ.) foll. by περὶ πολλά, Lk. x. 41 [WH mrg. om. | b. tocare for, look out for, (athing) ; to seek to promote one’s interests: τὰ ἑαυτῆς, Mt. vi. 34 Ree. ; περί τινος, about a τὰ τοῦ κυρίου, 1 Co. vii. 32-34; τὰ τοῦ κόσμου, 1 Co. vii. 34; ἑαυτῆς, Mt. vi. 34 LT Tr WH (a usage unknown to…
Read the full entry →μεριμνάω. The idea of ‘‘ over-anxiety,” which readily attaches to this verb, asin Mt 625, LXX Ps 3719 αἱ, is well seen in P Tebt ΤΙ. 315 (ii/A.D.) νῦν δὲ [μετὰ σ]π[ο]υδῆς γράφω ὅπως [μὴ μερ]ιμνῇς, ἐγὼ γάρ σε ἄσκυλ[τον] πο[ι]ήσω, “1 am now writing in haste to prevent your being anxious, for I will see that you are not worried” (Edd.): see also P Iand 139 (iv/A.D.) where a father writes to his βοη--βέλησον οἷν, [τέκνον, δηλῶσαι ἡμεῖν τὸ τῆς καταστάσεώς σου, καὶ με]ριμνείσεις (1. μεριμνήσεις) ἅπαντα τὰ κατὰ σὲ [δηλῶσαι, ἵνα] ἀμεριμνέσωμεν (1. ἀμεριμνήσωμεν). 866 αἴΞο the citations σεῦ, ἀμέριμνος, and add for the subst. ἀμεριμνία P Oxy XIV. 162779 (A.D. 342) πρὸς δὲ ἀμεριμνίαν cov τήνδε τὴν ὁμολογίαν σοι ἐξεδόμην, ‘and for your security I have issued to | you this contract.’’ On the force of the participle in Mt 627, see Moulton Proleg. p. 230. The verb sometimes means merely “am occupied…
Read the full entry →μεριμνάω (merimnaō) — to worry.
μεριμν-άω,
care for, be anxious about, meditate upon, ἔργον μεριμνῶν ποῖον..; [Refs 5th c.BC+]; especially of philosophers, τὰ <μὲν ἀ>φανῆ μ. [Refs 5th c.BC+]; πολλὰ μ. to be cumbered with many cares, [NT+5th c.BC+]: c.infinitive, to be careful to do, ὁ μεριμνήσας τὰ δίκαια λέγειν [NT+5th c.BC+]:—passive, to be treated with anxious care, [Refs 2nd c.AD+]; ἔννοια, ἀμφισβήτησις μ., [Refs 6th c.AD+]
μεριμνάω
merimnao
from 3308; to be anxious about:--(be, have) care(-ful), take thought.
see GREEK for 3308
μεριμνάω
v.
I am anxious, distracted
μεριμνάω merimnaō 19x
to be anxious, or solicitous, Phil. 4:6; to expend careful thought, Mt. 6:27, 28, 31, 34a; 10:19; Lk. 10:41; 12:11, 22, 25, 26; to concern one’s self, Mt. 6:25; 1 Cor. 12:25; to have the thoughts occupied with, 1 Cor. 7:32, 33, 34; to feel an interest in, Phil. 2:20*
μεριμνάω μεριμνάω, φυτ. -ήσω to care for, be anxious about, think earnestly upon, scan minutely, Lat. meditari, Soph., Xen.; πολλὰ μ. to be cumbered with many cares, Xen.:—c. inf. to be careful to do, Dem.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
19 occurrences in the New Testament, rendered 14 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 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
ὥσπερ γὰρ οἱ πρεσβύτεροι, μηκέτι ἔχοντες ἐλπίδα τοῦ ἀνανεῶσαι, οὐδὲν ἄλλο προσδοκῶσιν εἰ μὴ τὴν κοίμησιν αὐτῶν, οὕτως καὶ ὑμεῖς μαλακισθέντες ἀπὸ τῶν βιωτικῶν πραγμάτων παρεδώκατε ἑαυτοὺς εἰς τὰς ἀκηδίας καὶ οὐκ ἐπερίψατε ἑαυτῶν τὰς μερίμνας ἐπὶ τὸν…
Μηνᾷ. καὶ αὐτὸν φονεύσας εἶπέ γε ἐμοὶ μὴ πονεῖν, εἶπα Σατορνείλῳ ὅτι μὴ καθεῦδον μεριμνῶν. ὡς ἔβλαψάς με χιλίας διακοσίας δραχμάς, περίψημά μου τοῦ υἱοῦ ἀπέλθωσιν. καὶ κατέβην εἰς
εὐσεβείας μου ἀπολαμβανούσης σε ἀπρόσκοπον καὶ ἱλαρώτατον. ταῦτά μοι ἡ πᾶσα εὐχή ἐστι καὶ μέριμνα. ταῦτα καὶ θεοῖς ἀρέσκει διει … ε μοῦ καὶ νι… εαος εὐσεβεία.
πάντων εὔχομαί σε ὑγιαίνειν καὶ ὁλοκληρεῖν παρʼ οἷς ἐπιξενοῦμαι θεοῖς. ἐπεὶ μακράν σου γέγονα, μεριμνᾷς περὶ τῆς φιλίας ἡμῶν. ἐγὼ δὲ οὐδὲν πέπονθα εἰς ὄνομα τῆς φιλίας ἡμῶν· ἐὰν
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 most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-DSN — Adjective · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
A-DSN Part of Speech: Adjective Case: Dative Number: Singular Gender: Neuter
1,264 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
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
προσευχή (proseuchē) means prayer, particularly a prayer directed to God. It can also refer to a place of prayer, such as a synagogue or chapel. The New Testament uses this term in various contexts, including specific verses like Matthew 17:21 and Acts 16:13. Some lexicons note a distinction between προσευχή and related terms, but the differences are not universally agreed upon.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →† προσ-ευχή, -ῆς, ἡ
(< προσεύχομαι),
[in LXX chiefly for תְּפִלָּה;]
προσ-ευχή, -ῆς, 9, (προσεύχομαι), Sept. for ΤΙ 311, i. 4. εὐχὴ πρὸς τὸν θεόν [cf. πρός, IV. 1]; 1. prayer addressed to God: Mt. xvii. 21 [T WH om. Tr br. the vs.]; xxi. 22; Mk. ix. 29; Lk. xxii. 45; Acts iii.1; vi. 4; x. 31; Ro. xii. 12; 1 Co. vii. 5; Col. iv. 2; plur., Acts ii. 42; x.4; Ro.i. 10 (9); Eph.i.16; Col. iv.12; 1 Th. i. 2; Philem. 4, 22; 1 Pet. iii. 7; iv. 7; Rev.v. 83 viii. 3,4 (where rais mpocevyais is a dat. commodi, for, in aid of, the prayers [W. § 31, 6c.; cf. Green p. 101 sq.}); οἶκος προσευχῆς, a house devoted to the offering of prayer to God, Mt. xxi. 13; Mk. xi. 17; Lk. xix. 46, (Is. lvi.7; 1 Mace. vii. 37); προσευχὴ καὶ δέησις, Acts 1. 14 Ree.; Eph. vi. 18; Phil. iv. 6, (1 K. viii. 38; 2 Chr. vi. 29; 1 Mace. vii. 37; on the distinction between the two words see δέησις) ; plur., 1 Tim. ii. 1; v. 5; ἡ πρ. τοῦ θεοῦ, prayer to God, Lk. vi. 12 (εὐχαριστία θεοῦ, Sap.…
Read the full entry →προσευχή. For a pagan instance οἵ προσευχή in the general sense of ‘‘ prayer,” ‘‘ supplication,” we can now cite the interesting letter, BGU IV. τοϑοῦ (iii/A.p.) (= Chrest. I. p. 564), in which a father congratulates his son on his marriage kata τὰς κοινὰς ἡμῶν εὐχὰς Kal προσευχάς. Exx. of προσευχή as a Jewish “‘ place of prayer,” as in Ac 1618 (cf. 3 Macc 72°), are readily forthcoming from both the papyri and the inscrr. Thus as early as B.C. 217 we have a petition from a village of the Fayiim, P Magd 35 (= Chrest. I. p. 80), regarding a garment deposited ὃ ἐν τῆι προσευχῆι τῶν ᾿Ιουδαίων, to await a judicial decision as to the rightful owner. And in P Tebt I. 8615 (late ii/B.c.) we read of a προσευχὴ Ιουδαίων with a Διὸς παρά(δεισος) near at hand. From Roman times comes aseries of accounts from the waterworks of the metropolis (? Hermopolis), P Lond 117757 (A.D. 113) (=III. p. 183)…
Read the full entry →προσευχή (proseuchē) — prayer.
προσευχή, ἡ,
prayer, οἶκος προσευχῆς, of the Temple, [LXX+3rd c.AD+]
II. place of prayer, sanctuary, chapel, [Refs]; especially among the Jews. synagogue, [NT+3rd c.BC+]
προσευχή
proseuche
from 4336; prayer (worship); by implication, an oratory (chapel):--X
pray earnestly, prayer.
see GREEK for 4336
προσευχή, ῆς, ἡ
n.f.
prayer, a place for prayer
προσευχή proseuchē 36x
prayer, Mt. 17:21; 21:13, 22; Lk. 6:12; Acts 1:14; meton. a place where prayer is offered, an oratory, perhaps, Acts 16:13, 16
προσευχή προσ-ευχή, ἡ, prayer, οἶκος προσευχῆς, of the Temple, NTest.
a place of prayer, an oratory or chapel, id. NTest., Juven.
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
prar (deesis, proseuche, (enteuxis; for an excellent discussion of the meaning of these see Thayer's Lexicon, p. 126, under the word deesis; the chief verbs are euchomai, proseuchomai, and deomai, especially in Luke and Acts; aiteo, "to ask a favor" distinguished from erotao, "to ask a question," is found occasionally): In the Bible "prayer" is used in a simpler and a more complex a narrower and a wider signification. In the former case it is supplication for benefits either for one's self (petition) or for others (intercession). In the latter it is an act of worship which covers all soul in its approach to God. Supplication is at the heart of it, for prayer always springs out of a sense of need and a belief that God is a rewarder of them that diligently seek Him (Heb 11:6). But adoration and confession and thanksgiving also find a…
Prayer
Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a “beseeching the Lord” (Ex. 32:11); “pouring out the soul before the Lord” (1 Sam. 1:15); “praying and crying to heaven” (2 Chr. 32:20); “seeking unto God and making supplication” (Job 8:5); “drawing near to God” (Ps. 73:28); “bowing the knees” (Eph. 3:14).
The object of this article will be to touch briefly on -- The doctrine of Scripture as to the nature and efficacy of prayer; Its directions as to time, place and manner of prayer; Its types and examples of prayer. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet…
Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Ps 10:4.
In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies…
36 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 36 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 31 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ γὰρ ἦν ἄδηλον, ὅτι ἡ περὶ τὴν κατάλυσιν τῶν προσευχῶν φήμη λαβοῦσα τὴν ἀρχὴν ἀπὸ τῆς Ἀλεξανδρείας διαδοθήσεται μὲν εὐθὺς εἰς τοὺς ἐν Αἰγύπτῳ νομούς, δραμεῖται δ’ ἀπὸ μὲν Αἰγύπτου πρὸς ἀνατολὰς καὶ ἔθνη τὰ ἑῷα, ἀπὸ δὲ τῆς ὑποταινίου καὶ Μαρείας,…
δεδόχθαι καὶ ἡμῖν Ἰουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς Ἰουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος.
οὐ προσήξεις ἐπὶ προσευχὴν ἐν συνειδήσει πονηρᾷ.
τῇ ὑπαρχθείσῃ σοι ἀγαθῇ εὐσεβεῖ καὶ εὐτυχεῖ συμβιώσει κατὰ τὰς κοινὰς ἡμῶν εὐχὰς καὶ προσευχάς, ἐφʼ αἷς οἱ θεοὶ τέλειον ἐπακούσαντες παρέσχον. καὶ ἡμεῖς δὲ ἀκοῇ ἀπόντες ὡς παρόντες
εἰδέναι, ὅπως ὁ θεὸς ἀκυρώσῃ τὸ χειρόγραφον τῶν ἁμαρτιῶν μου διὰ τῶν βεβαιοτάτων ὑμῶν προσευχῶν ἁγιωτάτων. γνῶναί σε οὖν θέλω, γνησιώτατε καὶ μακαριώτατε, ὅτι ὅτε ἦμεν ἐν τῇ νήσῳ
ἴασιν λαμβάνω. δέομαι τῷ θεῷ δέομαι καὶ σοι μνήσθητί μου ἐν τῇ ἁγίᾳ σου προσευχῇ. εἰ καὶ ἐν σώματι οὐκ ἧκα παρὰ τοὺς πόδας σου ἐν πνεύματι ἧκα πρὸς
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The 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
The Greek word δέησις (lemma: deēsis) refers to a type of prayer or supplication, emphasizing a sense of need or entreaty. It is often used in the New Testament to describe requests made to God, appearing in contexts that highlight the urgency of the petition. While it is synonymous with προσευχή (prayer), δέησις specifically denotes a request stemming from a felt need.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →δέησις, -εως, ἡ
(< δέομαι),
[in LXX for תְּחִנָּה, רִנָּה, תְּפִלָּה, etc. ;]
a wanting, need (so Ps 21(22):25).
δέησις, -εως, 7, (δέομαι); 1. need, indigence, (Ps. xxi. (xxii.) 25; Aeschin. dial. 2, 39 sq.; [Plato, Eryx. 405 6. bis]; Aristot. rhet. 2, 7 [ii. p. 1385", 27]). 2. a secking, asking, entreating, entreaty, (fr. Plat. down) ; in the N.T. requests addressed by men to God (Germ. Bittgebet, supplication); univ.: Jas. v. 16; 1 Pet. iii. 12; as often in the Sept., joined with προσευχή (i. 6. any pious address to God [see below]): Acts i. 14 Ree.; Eph. vi. 18; Phil. iv. 6; plur.2 Tim. i. 3; joined with zpocevyai, 1 Tim. v. 5; with νηστεῖαι, Lk. ii. 37; ποιεῖσθαι δέησιν, Phil. i. 4; π. δεήσεις, Lk. v. 33; 1 Tim. ii. 1. contextually, of prayers imploring God’s aid in some particular matter: Lk. i. 13; Phil. i. 19; plur. Heb. v. 7; supplication for others: [2 Co.i. 11]; περί τινος, Eph. vi. 18; ὑπέρ τινος, 2 Co. ix. 14; Phil. i. 4; with the addition mpos. τὸν θεόν, Ro. x.…
Read the full entry →δέησις. With δέησις, ‘ supplication,” as in Phil 14, may be compared P Par 69P-1 (4.p. 232) ἔνθα σπονδὰ[ς καὶ δε]ήσεις ποιησάμενος, and the Ptolemaic P Petr II. 19 (1a)? where a prisoner supplicates μετὰ δεήσεως καὶ ἱκετείας οὕνεκα τοῦ θεοῦ καὶ τοῦ καλῶς ἔχοντος, “in the name of God and of fair play” (Ed.). In one of the Serapeum documents regarding the Twins, P Lond 2159 (B.c. 162) (=I. p. 13), Ptolemy petitions Sarapion on their behalf, ἀξιῶ οὖν oe μετὰ δεήσεως νομίσαντα ταῖς διδύμαις ἰδίαι (= ἰδίᾳ) σε ταῦτα διδόναι ; cf. the δέησις addressed by a woman to Abinnaeus, P Lond 306 (c. a.p. 346) (= 11. p. 281), and P Giss I, 41410 (time of Hadrian) ἐπινεύσαντος oft]v τῇ[ι]
δέησις (deēsis) — petition.
δέ-ησις, εως, ἡ,
entreaty, [NT+5th c.BC+]
2. written petition, [Refs 1st c.AD+]
II. want, need, [Refs 5th c.BC+]; κατὰ τὰς δεήσεις according to their needs, [Refs 4th c.BC+]
δέησις
deesis
from 1189; a petition:--prayer, request, supplication.
see GREEK for 1189
δέησις, εως, ἡ
n.f.
supplication, prayer
δέησις deēsis 18x
entreaty; prayer, supplication, Lk. 1:13; 2:37; 5:33
δέησις δέομαι an entreating, asking: a prayer, entreaty, Dem., NTest.
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
19 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 18 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 32 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.
χωρὶς δὲ ἱκετείας καὶ δεήσεως τὴν πτηνὴν καὶ μετάρσιον ἀρετὴν Σεπφώραν Μωυσῆς λαβὼν εὑρίσκει κύουσαν ἐξ οὐδενὸς θνητοῦ τὸ παράπαν (Exod.
ἀπῄει μὲν οὖν ὁ βασιλεὺς ἐλπίζων Ἰάκωβον παρέξειν τὸν γάμον, Ἰάκωβος δὲ τοῖς παισὶ δηλώσας τήν τε φθορὰν τῆς ἀδελφῆς καὶ τοῦ Ἐμμώρου τὴν δέησιν ἠξίου βουλεύεσθαι τί δεῖ ποιεῖν.
ἐλθόντες οὖν ἐπὶ τὸ αὐτὸ ἐδέοντο Μωῦσέως, ἵνα περὶ αὐτῶν ἀνενέγκῃ δέησιν περὶ τῆς ἰάσεως αὐτῶν.
τῆς συκοφαντίας, ὥστε εἰ μὴ ἐξ ἧς ἐποιήσαντο ἡμῶν τε καὶ τοῦ Κόρδου πλείστης δεήσεως … κατὰ τοὺς νόμους τῷ ζῆν αὐτοὺς κινδυνεῦσαι διὰ τὸ μὴ συνεστακέναι … ο
χωμάτων δραχμὰς σλβ γίνονται αἱ ἐπὶ τὸ αὐτὸ δραχμαὶ Αφν ὀβολὸς ἡμιωβέλιον. ὑπὲρ ὧν δεήσει ἐπικλασμὸν γενέσθαι ὧν τὸ κατʼ ἄνδρα· Ἀμοννεὺς πρεσβύτερος Σαρᾶτος λαογραφίας δραχμὰς με τριώβολον χωματικοῦ
παραδῶμεν, καὶ μάλιστα ὅτι ἐπίκειται ἡμῖν ἑτέρου δημοσίου ἱματισμοῦ ἔκδοσις ἣν πάλιν ἡμᾶς ἀπαρτίσαι δεήσει, ἵνʼ ὦμεν πεφιλανθρωπημένοι. ἦμεν δὲ τὸν ἀριθμὸν ἄνδρες ιβ ἐξ ὧν οἱ δ ἀπεσπάσθησαν
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 470 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 930 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
The Greek word εὐχαριστία (eucharistia) means thankfulness or gratitude. It is derived from εὐχάριστος and encompasses the act of giving thanks, especially in a religious context. The New Testament uses it in various passages, including Acts 24:3 and 1 Corinthians 14:16. Notably, Mounce mentions a distinction in the tone of conversation marked by gratitude compared to unseemly mirth.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →** εὐχαριστία, -ας, ἡ
(< εὐχάριστος),
[in LXX: Es 8:13, Wi 16:28, Si 37:11, II Mac 2:27 * ;]
thankfulness, gratitude (Polyb.; Es, Si, II Mac, ll. c.): Ac 24:3.
giving of thanks, thanksgiving (so in π. and Inscr.; M, Th., 41 f.): I Co 14:16, II Co 4:15, Eph 5:4, Phl 4:6, Col 2:7 4:2, I Th 3:9, I Ti 4:3, 4, Re 4:9 7:12; c. dat. pers., II Co 9:11 (cf. τ. θεοῦ, Wis, l.c.); pl.,
εὐχαριστία, -as, ἡ, (εὐχάριστος. q- V-) 5 1. thankfulness: decree of the Byzantines in Dem. p. 256, 19; Polyb. 8, 14, 8; Add. to Esth. vi. 4 ed. Fritz.; 2 Mace. ii. 27; Sir. xxxvii. 11; πρός τινα, Diod. 17, 59; Joseph. antt. 3, 3. 2. the giving of thanks: Acts xxiv. 3; for God’s blessings, 1 Co. xiv. 16; 2 Co. iv. 15; Eph. v. 4 (cf. 1 Th. v. 18); Phil. iv. 6; Col. ii. 7; iv. 2; 1 Th. iii. 9; 1 Tim. iv. 3 sq.; Rev. iv.9; vii.12; w. dat. of the pers. to whom thanks are given: τῷ θεῷ (cf. W. § 31, 3; [B. 180 (156) ]; Kithner § 424, 1), 2 Co. ix. 11 (τοῦ θεοῦ, Sap. xvi. 28); in plur., 2 Co. ix. 12; 1 Tim. ii. 1.
εὐχαριστία. For this subst. we can cite only one ex. from the papyri, P Lond 1178* (A.D. 194) (= III. p. 216) τῆς πρὸς αὐτοὺς εὐχαριστίας, in the copy of a letter written by the Emperor Claudius to a Gymnastic Club expressing his gratification at games performed in his honour. It is, however, common in the inscrr., e.g. OGZS 2278 (iii/B.c.) διὰ τὴν τοῦ δήμου εὐχαριστίαν, Sy/7 365° (c. A.D. 37) εἰς εὐχαριστίαν τηλικούτου θεοῦ εὑρεῖν ἴσας ἀμοιβάς, and OG/S 199% (i/A.D.) δι᾿ ἣν ἔχω πρὸς τὸν μέγιστον θεόν μουΑρην εὐχαριστίαν, where the editor notes that εὐχαριστία -- τὸ εὐχάριστον εἶναι, and that as the adj. denotes ‘‘non modo grati animi hominem . . sed etiam gratiosum, acceptum,” the meaning almost amounts to ‘‘ quia deus mihi favet.’’ On the Christian use of εὐχαριστία with the corresponding verb see a note by Hort in 7715 iii. p. 594 ff. In _/HS xxvii. p. 65 we hear of a εὐχαριστήριον…
Read the full entry →εὐχαριστία (eucharistia) — thankfulness.
εὐχᾰριστ-ία, ἡ,
thankfulness, gratitude, Decrees cited in [Refs 4th c.BC+]; πρός τινα [Refs 1st c.BC+]; πρὸς τὸν θεόν [Refs 4th c.BC+]
2. giving of thanks, εἰς εὐ. θεοῦ [NT+1st c.AD+]
εὐχαριστία
eucharistia
from 2170; gratitude; actively, grateful language (to God, as an act
of worship):--thankfulness, (giving of) thanks(-giving).
see GREEK for 2170
εὐχαριστία, ας, ἡ
n.f.
thankfulness, gratitude
εὐχαριστία eucharistia 15x
gratitude, thankfulness, Acts 24:3; thanks, the act of giving thanks, thanksgiving, 1 Cor. 14:16; conversation marked by the gentle cheerfulness of a grateful heart, as contrasted with the unseemly mirth of εὐτραπελία, Eph. 5:4
εὐχαριστία εὐχα^ριστία, ἡ, thankfulness, gratitude, Decret. ap. Dem.
a giving of thanks.
from εὐχάριστος
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
→ See PRAISE
→ See THANKFULNESS
15 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 15 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
τῷ μὲν γὰρ ἐξομολογητικῷ οἰκεία χροιὰ ἡ τοῦ ἄνθρακος, πεπύρωται γὰρ ἐν εὐχαριστίᾳ θεοῦ καὶ μεθύει τὴν νήφουσαν μέθην, τῷ δὲ ἔτι πονοῦντι ἡ τοῦ πρασίνου λίθου, ὠχροὶ γὰρ οἱ ἐν ἀσκήσει διά τε τὸν τρύχοντα πόνον καὶ διὰ δέος τοῦ μὴ τυχεῖν ἂν ἴσως τοῦ…
δυνάμεως γὰρ αὐτοῖς παρούσης καὶ προνοῆσαι τῆς κατʼ αὐτοὺς εὐταξίας, ταύτης δʼ ὑστεροῦντας φανεροὺς γίνεσθαι μηδʼ ὅσα πρὸς τὸ χρησιμώτερον ἡμῖν συνεργοῦσι κατὰ τὴν αὐτῶν ἐξουσίαν, ἀλλὰ κατὰ τὴν τοῦ κελεύοντος ἰσχὺν ὑπουργεῖν, ᾧ καλῶς ἔχει μόνῳ τὴν…
Περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε:
ὄντως ἐν τῇ ἰδίᾳ ἐγεγόνειν, ἄνευ γὰρ ταύτης οὐθέν ἐστιν. γράφειν δέ σοι μεγάλας εὐχαριστίας παρετέον· δεῖ γὰρ τοῖς μὴ φίλοις οὖσι διὰ λόγων εὐχαριστεῖν. πείθομαι δὲ ὅτι ἐν
Ἴσιδι Δήμητρι θεᾶι μεγίστηι Αὐρήλιος Ὀφελλιανὸς ἄρξας προστάτης ἅμα συμβίωι καὶ τέκνοις εὐχαριστίαν ἕνεκεν ἀνέθηκαν ἐπ’ ἀγαθῶι
καὶ θεοφιλεστάτῳ καὶ ἐναρέτῳ Παφνουθίῳ Ἀννιανὸς ἐν κυρίῳ χαίρειν. μετὰ πολλῆς χαρᾶς καὶ μεγίστης εὐχαριστίας τὰ παρὰ σοῦ γράμματα ἐδεξάμην ἐν οἷς … … των με … ων τῶν
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
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word αἴτημα (aitēma) is derived from αἰτέω and refers to a request or petition. It is used in the New Testament, notably in Luke 23:24 and Philippians 4:6, to denote something that has been asked for. The entries suggest that it encompasses both general requests and specific demands, with some references indicating its use in legal contexts.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →αἴτημα, -ατος, τό
(< αἰτέω),
[in LXX chiefly for שְׁאֵלָה;]
that which has been asked for, a petition, request: Lk 23:24, Phl 4:6, Jo 5:15.†
SYN.: v.s. δέησις.
αἴτημα, -τος, τό, (αἰτέω), [fr. Plato down], what is or has been asked for: Lk. xxiii. 24; plur. LA. V. requests], Phil. iv. 6 [ef. Ellie. ad loc.]; things asked for, 1 Jn. v. 15. [See the preceding word, and Trench § li.]
αἴτημα. Syl 418% (iii/A.D.) οὐδεὶς ἡμεῖν ἐνόχλησεν οὔτε ξενίας (αἰτή)ματι οὔτε παροχῆς ἐπιτηδείων. For αἴτησις see P Oxy I. 567% (a.p. 211) διέγραψα δὲ τὸ ὡρισμένον τῆς αἰτήσ[εω]ς τέλος : “1 have paid the appointed tax for making such a request ” (Edd.) : the word is fairly common. aitia. P Petr IIT. 53 (7) (iii/B.c.) ἀπέσταλται εἰς ᾿Αλεξανδρείαν πρὸς αἰτίαν ὑπὲρ ἧς [ἀπ]ολογίζεται ἀ[λΊλ᾽ οὐ τυχὼν ἐπι- Ϊ δείξειν (Ὁ for -δεῖξαι) [π]ρὸς βίαν ἔχεται, ‘“‘he was sent to py) ALTL@ Ua defence ; but since he did not succeed in clearing himself he is forcibly detained” (Edd.). So BGU I. 2673(a.p. 199) τοῖς δικαίᾳ [ν] αἰτ[(]ν ἐσχηκόσι, and so identically P Strass I. 22° (iii/A.D.)—it was a legal formula. Note P Ryl IL. 1447* (A.D. 38) ἐτόλμησεν πθόνους (= φθόνου) μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘to bring baseless accusations of malice” (Edd.). In 2. 63" (iii/A p.—an astronomical dialogue) tis…
Read the full entry →αἴτημα (aitēma) — request.
αἴτ-ημα, ατος, τό,
request, demand, [NT+5th c.BC+]
II. in Logic and in Mathematics texts, postulate, assumption, [Refs 4th c.BC+]
αἴτημα
aitema
from 154; a thing asked or (abstractly) an asking:--petition, request,
required.
see GREEK for 154
αἴτημα, ατος, τό
n.n.
a petition, request
αἴτημα aitēma 3x
a thing asked or sought for; petition, request, Lk. 23:24; Phil. 4:6; 1 Jn. 5:15*
αἴτημα from αἰτέω a request, demand, Plat., NTest.
Noun-NPN — Noun · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
N-NPN Part of Speech: Noun Case: Nominative Number: Plural Gender: Neuter
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
ὁ δὲ „τὴν μὲν προθυμίαν“ φησίν „ἐπαινετὴν οὖσαν ἀποδέχομαι, τὸ δ’ αἴτημα οὐδενὶ τῶν εἰς γένεσιν ἡκόντων ἐφαρμόζει.
καὶ τοῦτʼ , ἔφη, τοὐμὸν αἴτημά ἐστιν, ὅ μοι νῦν ἐπιτρέπεις αἰτήσασθαι κριθέντι σοφῷ καὶ συνετῷ.
μὴ διαλογίζου ταῦτα, ἀλλ̓ ἐξ ὅλης τῆς καρδίας σου ἐπίστρεψον ἐπὶ τὸν κύριον καὶ αἰτοῦ παῤ αὐτοῦ ἀδιστάκτως, καὶ γνώσῃ τὴν πολλὴν εὐσπλαγχνίαν αὐτοῦ, ὅτι οὐ μή σε ἐγκαταλίπῃ, ἀλλὰ τὸ αἴτημα τῆς ψυχῆς σου πληροφορήσει.
δὲ μή, τῇ γαμουμένῃ, τὴν προκειμένην φερνὴν πλήρη ἐν ἡμέραις ἑξήκοντα ἀφʼ ἧς ἐὰν αἴτημα γένηται, τὰ μὲν χρυσία κατʼ ἀρίθμησιν τοῦ ἐφʼ ἑκάστου σταθμοῦ, ἐπὶ δὲ τῶν ἐπὶ
ἱερῶν ἰχνῶν τῶν ἁγίων, ἵνα ὁ θεὸς … λα καὶ τὰ ἐμφέροντα κατὰ τὰ αἰτήματα … γάρ που διὰ τοῦ ἱεροψάλτου λέγων ὁ θεὸς, ὅτι … πένητι καὶ πτωχῷ,
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
γνωρίζω (gnorizo) means to make known or to know, derived from the verb γιγνώσκω (gignosko). It covers the act of revealing information or becoming acquainted with someone or something. In the New Testament, it appears in various contexts, such as John 15:15 and Philippians 1:22. The entries do not indicate any significant disagreement among lexicons.
γνωρίζω
(< γιγνώσκω),
[in LXX chiefly for ידע hi. ;]
as most commonly in cl., to come to know, discover, know: Phl 1:22 (but cf. R, mg.).
γνωρίζω ; fut. γνωρίσω (Jn. xvii. 26; Eph. vi. 21; Col. iv. 7), Attic 16 (Col. iv. 9 [L WH -ίσω; B. 37 (32); WH. App. p. 163]); 1 aor. ἐγνώρισα; Pass., [pres. γνωρίCoat]; 1 aor. ἐγνωρίσθην; in Grk. writ. fr. Aeschyl. down [see ad fin.]; Sept. for yin and Chald. pryn; 1. trans. to make known: ri, Ro. ix. 22 sq.; τί τινι, Lk. ii. 15; Jn. xv. 15; xvii. 26; Acts ii. 28; 2 Co. viii. 1; Eph. iii. 5, 10, [pass. in these two exx.]; Eph. vi. 21; Col. iv. 7,9; 2 Pet. 1. 16; τινὶ τὸ μυστήριον, Eph. i. 9; iii. 3 [G LT Tr WH read the pass.]; vi. 19; τινὶ ὅτι, 1 Co. xii. 3; τινί τι, ὅτι 1. GQ. τινὶ ὅτι τι, Gal. i. 11; foll. by τί interrog. Col. i. 27; περί τινος, Lk. ii. 17 LT Tr WH; γνωριζέσθω πρὸς τὸν θεόν be brought to the knowledge of God, Phil. iv. 6 ; γνωρίζεσθαι εἰς πάντα τὰ ἔθνη to be made known unto all the nations, Ro. xvi. 26; contextually and emphatically i. q. to recall to one’s mind, as…
Read the full entry →γνωρίζω. P Oxy VIT. 102478 (A.D. 129) ὃν καὶ γνωριεῖς ἰδίῳ κινδύνῳ, ““whom you are to recognize at your own risk” (Ed.). P Hib 1. 28° (c. B.c. 265) twa]. . . κ[αὶ] γνωρίζηται ὑπὸ τῶν φρατόρων “(that he may) . . . be recognized by the members of the phratries” (Edd.). On P Oxy III. 4966 (A.D. 127), where the noun γνωστήρ occurs, the editors quote BGU II. 581" (a.p. 133), where L. Octavius Longus γνωρίζει a person. ‘‘ The γνωστήρ of a person was a witness of his or her identity.” So P Oxy VI. 976 (a.p. 197) Tlavicivos . . γνωρίζω. The verb is found joined with θαυμάζω in a letter from the Emperor Claudius to a Gymnastic Club in a.p. 47, embodied in P Lond 117827 (a.p. 194) (=III. p. 216) τὴν πρὸς ἐμαυτὸν μὲν εὔνοιαν περὶ δὲ ὑμᾶς φιλανθρωπίαν ἐγνώρισα μᾶλλον ἢ ἐθαύμασα, and in another London papyrus it has definitely the meaning ‘‘make known,” as in all its NT occurrences (even Phil 153)…
Read the full entry →γνωρίζω (gnōrizō) — to make known.
γνωρ-ίζω,
future Attic dialect-ῐῶ: perfect ἐγνώρικα [Refs 5th c.BC+]:—make known, point out, [NT+4th c.BC+]:—in this sense mostly passive, become known, [Refs 5th c.BC+]
2. with accusative person, make known, τινά τινι [Refs 1st c.AD+]; commend, τινὰ τῇ βουλῇ ἰσχυρῶς [Refs 2nd c.AD+]
3. certify a person's identity, [Refs 2nd c.AD+]
II. gain knowledge of, become acquainted with, discover, with participle, τοὔργον ὡς οὐ γνωριοῖμί σου τόδε δόλῳ προσέρπον [Refs 5th c.BC+]:—passive, [Refs 5th c.BC+]; γ. περί τι or περί τινος [Refs 4th c.BC+]
II.2. become acquainted with, τινά [Refs 5th c.BC+] — passive, ἐγνωρισμένοι αὐτῷ being made acquainted with him, [Refs]; πρός τινος [Refs 2nd c.AD+]
γνωρίζω
gnorizo
from a derivative of 1097; to make known; subjectively, to
know:--certify, declare, make known, give to understand, do to wit,
wot.
see GREEK for 1097
γνωρίζω
v.
I make known, declare, know
γνωρίζω gnōrizō 25x
to make known, reveal, declare, Jn. 15:15; 17:26, et al.; to know, Phil. 1:22
γνωρίζω γιγνώσκω to make known, point out, explain, Aesch.:—Pass. to become known, Plat.
c. acc. pers. to make known, τινά τινι Plut.
to gain knowledge of, discover that a thing is, c. part., Soph., Thuc.
to be acquainted with, make acquaintance with, τινά Plat., Dem.
Verb-PPM-3S — Verb · present · passive · imperative · third person · singularpresent passive imperative — an action in progress.
V-PPM-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: iMperative Person: third Number: Singular
24 occurrences in the New Testament, rendered 18 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 26 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.
χρεῖος δὲ ὁ μὲν νοῦς ἐπιστήμης εἰς τὸ γνωρίσαι τὰ ἀσώματα, ὀφθαλμὸς δὲ φωτὸς εἰς τὴν τῶν σωμάτων ἀντίληψιν, ὃ πολλῶν μὲν καὶ ἄλλων ἀγαθῶν αἴτιον γέγονεν ἀνθρώποις, διαφερόντως δὲ τοῦ μεγίστου, φιλοσοφίας·
καὶ ὁ Ἄδαμος προσαχθεῖσαν αὐτὴν ἐγνώρισεν ἐξ αὑτοῦ γενομένην.
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
μου ἀπογραψαμένης ἐπʼ ἀμφόδου Βουταφίου, διὸ ἐπιδίδομεν. Ἀπολλώνιος ἐξηγητεύσας καὶ γυμνασιαρχήσας διὰ Διδᾶ γραμματέως γνωρίζω Ἀνουβᾶν Διδύμου τοῦ Ἥρωνος μητρὸς Ἴσειτος. ἔτους ε Ἀντωνείνου Καίσαρος τοῦ κυρίου μηνὸς Ἁδριανοῦ
ἀμφόδου … ε … φρ … υ … … Πεκυσίωνος ἀπὸ ἀμφόδου Θεσμοφορείου … γνωρίζω τὸν ἐπικρινόμενον
ιας ἀπὸ κώμης Τεπτύνεως … … … ων καὶ ἐγνώρισα τὴν ἰδίαν μου σφραγίδα … … … … vestiges ι … εις … vestiges
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 700 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 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 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς