Revelation 22:11 — Word Study
N1904ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
BSAThe [one]ho being unrighteousadikeō▸ [who act unjustly] he should be unrighteousadikeō▸ still,eti andkai he whoho filthyrhuparos [morally filthy] he should be defiledrhupoō△▸ still,eti andkai he whoho [is] righteousdikaios [just] righteousnessdikaiosunē [living according to God's will] he should practicepoieō▸ still;eti andkai he who [is]ho holyhagios [set apart] he should be holyhagiazō▸ [sanctified] still.eti
| Greek | English | Parsing |
|---|---|---|
| ὁ | The [one] | Article, nominative, singular |
| ἀδικῶν | being unrighteous | Verb, present, active |
| ἀδικησάτω | he should be unrighteous | Verb, aorist, active |
| ἔτι, | still, | Adverb |
| καὶ | and | Conjunction |
| ὁ | he who | Article, nominative, singular |
| ῥυπαρὸς | filthy | Adjective, nominative, singular |
| ῥυπανθήτω | he should be defiled | Verb, aorist, passive |
| ἔτι, | still, | Adverb |
| καὶ | and | Conjunction |
| ὁ | he who | Article, nominative, singular |
| δίκαιος | [is] righteous | Adjective, nominative, singular |
| δικαιοσύνην | righteousness | Noun, accusative, singular |
| ποιησάτω | he should practice | Verb, aorist, active |
| ἔτι· | still; | Adverb |
| καὶ | and | Conjunction |
| ὁ | he who [is] | Article, nominative, singular |
| ἅγιος | holy | Adjective, nominative, singular |
| ἁγιασθήτω | he should be holy | Verb, aorist, passive |
| ἔτι. | still. | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let the unrighteous continue to be unrighteous, and the vile continue to be vile; let the righteous continue to practice righteousness, and the holy continue to be holy.” |
| KJV | He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. |
| ASV | He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still. |
| YLT | he who is unrighteous — let him be unrighteous still, and he who is filthy — let him be filthy still, and he who is righteous — let him be declared righteous still, and he who is sanctified — let him be sanctified still: |
| WEB | He who acts unjustly, let him act unjustly still. He who is filthy, let him be filthy still. He who is righteous, let him do righteousness still. He who is holy, let him be holy still.” |
| BBE | Let the evil man go on in his evil: and let the unclean be still unclean: and let the upright go on in his righteousness: and let the holy be holy still. |
Where they part company is ῥυπαρὸς — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate clauses, emphasizing the ongoing states of different groups.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἀδικέω
The sentence as the grammar sees it Open the tree ›
1 of 20 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Revelation 22:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Final Exhortations in Revelationgenerated
Revelation 22:11 conveys a powerful message about the moral choices individuals make as the end approaches. The speaker calls for the continuation of one's current state, whether it be unrighteousness or righteousness. This verse serves as a stark reminder of the consequences of one's actions and the finality of moral choices, echoing themes found throughout the book of Revelation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 16:8–11 | Then the fourth angel poured out his bowl on the sun, and it was given power to scorch the people with fire. |
| 2 | Psalm 81:12 | So I gave them up to their stubborn hearts to follow their own devices. |
| 3 | Proverbs 1:24–33 | Because you refused my call, and no one took my outstretched hand, |
| 4 | Proverbs 14:32 | The wicked man is thrown down by his own sin, but the righteous man has a refuge even in death. |
| 5 | Ecclesiastes 11:3 | If the clouds are full, they will pour out rain upon the earth; whether a tree falls to the south or to the north, in the place where it falls, there it will lie. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — ῥυπαρὸς, rhuparosgenerated
The word ῥυπαρός (i.e., *rhuparos*) means filthy or morally defiled. It describes a state of moral corruption, often associated with actions that are considered impure or wicked.
This adjective appears in contexts that highlight moral degradation, as seen in verses like James 2:2 and Revelation 22:11, where it emphasizes the consequences of living in a morally filthy state.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses unrighteous and vile, aligning with the KJV and WEB.
Where they part company is ῥυπαρὸς — the ASV and others render it as filthy, while NETB opts for morally filthy. The distinction highlights differing emphases on moral implications.
Sentence Structuregenerated
The verse consists of a series of clauses, each beginning with a verb that commands a continuation of the current state. The main verbs are ἀδικῶν and ποιησάτω, indicating actions of being and practicing.
Each clause is structured to affirm the state of being for both the unrighteous and the righteous, emphasizing the ongoing nature of their actions.
Septuagint Backgroundgenerated
ῥυπαρός does not have a direct equivalent in the Septuagint but resonates with the Hebrew word for moral impurity, עָשַׁק, which conveys a sense of oppression and wrongdoing.
The concept of righteousness, as in δίκαιος, corresponds to the Hebrew צַדִּיק, emphasizing the moral standards expected of God's people.
In plain words — the whole versegenerated
Revelation 22:11 tells us that individuals will remain in their current moral states, whether they are unrighteous or righteous. The verse serves as a reminder of the choices people make and the consequences of those choices, urging them to reflect on their actions as the end approaches.
Frequently Asked Questionsgenerated
It indicates that those who choose to act unjustly will persist in their ways, highlighting a lack of repentance or change.
Righteousness is emphasized as it represents living in accordance with God's will, serving as a contrast to the unrighteous.
The verse underscores the importance of personal choices and the permanence of one's moral condition as the end times approach.
It reflects the finality of judgment and the clear distinction between good and evil, urging readers to consider their spiritual state.
Reflection Questionsgenerated
- In what ways do I see the consequences of my actions reflected in my life?
- How can I ensure that I am living righteously in my daily choices?
- What does it mean for me to be set apart as holy in my community?
- How do I respond to the call to continue in righteousness amidst a world that often embraces unrighteousness?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to discuss the moral implications of human choices and the finality of God's judgment.
The blessed Blandina … rejoiced in her death as though she had been invited to a bridal banquet instead of being a victim of the beasts.Early Church Fathers on Revelation 22 →
“Let the wickedness of sinners be consummated.” In this context, “consummated” means “brought to completion,” in tune with what is said in the Apocalypse, “Let the righteous become more righteous yet,Early Church Fathers on Revelation 22 →
He shows that the judgments of God by which evil people are allowed to become even more evil are hidden yet just. Yet here we ought not think that evil persons harm only others; they harm especially themselves.Early Church Fathers on Revelation 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 22:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that is unjust, let him be unjust still,.... These words are not to be considered as ironical expressions, such as in Ecclesiastes 11:9 much less as an allowance to do injustice and commit filthy
Read John Gill on Revelation 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
Read Robert Jamieson on Revelation 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: it may be the keeping of this book open, and the publication of it, will displease wicked and filthy men; but let them be displeased, the truths of God must not be concealed. And he that is righteous, let him be righteous still: and he that is holy, let him be holy still: it will, on the other side, confirm the servants of God in their faith, patience, and holiness, and all the fruits of righteousness.
Read Matthew Poole on Revelation 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Ver. 11. He that is unjust, &c.] q.d. Let things be foretold never so plainly, and fall out never so accordingly, yet wicked men will be uncounsellable, incorrigible, Isaiah 26:10; "But if any man be ignorant, let him be ignorant," 1 Corinthians 14:38. He falls with open eyes, let him fall at his own peril: who so blind as he that will not see? "Ephraim is joined to idols, let him alone," Hosea 4:17. He hath made a match with mischief, he shall have his belly full of it. And he that is filthy, let…
Read John Trapp on Revelation 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) He that is unjust, let him be unjust . . .—Better, Let him that is unjust, do injustice still; and let the foul pollute himself still; and let the righteous do righteousness still; and let the holy sanctify himself still. Two pairs are selected to stand as representatives of the good and of the bad: in these four are included all classes of godly and ungodly: those who sin against society, and those who sin against themselves: those who act honourably, and those who keep themselves pure. But what does the verse mean? Does it mean that the time is so short that it is hardly sufficient to allow of men reforming themselves, so as to be ready for their Lord, and that therefore the lesson…
Read Charles John Ellicott on Revelation 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. He that is unjust, let him be unjust still] The time of fulfilment will come so suddenly that there will be but little space for repentance and amendment. What is done must be done instantly; and let him that is holy persevere, and hold fast what he has received.
Read AdamClarke on Revelation 22 →CambridgeThe Cambridge Bible for Schools and Colleges11. He that is unjust &c.] The sense is generally understood to be, “The time is so short, that it is too late to change: for good or evil, you must go on as you are;” a solemn and terrible irony, like “Sleep on now, and take your rest,” to the Disciples who had missed their opportunity. As that was followed by “Rise, let us be going,” so there is nothing inconsistent with this in the Church continuing to preach repentance to the unjust and the filthy. But in the Epistle of the Churches of Gaul (Eus. H. E. v. i. 53) the passage is quoted (not quite accurately, it is true) as though the sense were, ‘Let the unrighteous do more unrighteousness” &c.; a possible rendering of the Greek. Then the…
Read Cambridge on Revelation 22 →Albert Barnes1798–1870Barnes' Notes on the BibleHe that is unjust, let him be unjust still - This must refer to the scenes beyond the judgment, and must be intended to affirm an important truth in regard to the condition of people in the future state.
Read Albert Barnes on Revelation 22 →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
Let the unrighteous continue to be unrighteous, and the vile continue to be vile; let the righteous continue to practice righteousness, and the holy continue to be holy.”
He who acts unjustly, let him act unjustly still. He who is filthy, let him be filthy still. He who is righteous, let him do righteousness still. He who is holy, let him be holy still.”
Let the unrighteous continue to be unrighteous, and the vile continue to be vile; let the righteous continue to practice righteousness, and the holy continue to be holy.”
The evildoer must continue to do evil, and the one who is morally filthy must continue to be filthy. The one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
Tyndale line
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still.
He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still.
He that is unjust, let him be unjust still: and he who is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
He that is vniust, let him be vniust stil and he which is filthie, let him be filthie still: and hee that is righteous, let him be righteous stil: and he that is holy, let him be holy still.
Strictly literal
Let him that does unrighteously do unrighteously still; and let the filthy make himself filthy still; and let him that is righteous practise righteousness still; and he that is holy, let him be sanctified still.
he who is unrighteous — let him be unrighteous still, and he who is filthy — let him be filthy still, and he who is righteous — let him be declared righteous still, and he who is sanctified — let him be sanctified still:
The [one] being unrighteous—let him be unrighteous still; and the filthy—let him be filthy still; and the righteous—let him do righteousness still; and the holy—let him be holy still.
The one who is unrighteous, let him continue to do unrighteousness. The one who is morally filthy, let him continue to be morally filthy. The one who is righteous, let him continue to do what is righteous. The one who is holy, let him continue to be holy.”
From the Latin
He that hurteth, let him hurt still: and he that is filthy, let him be filthy still: and he that is just, let him be justified still: and he that is holy, let him be sanctified still.
Simplified
Whoever doesn't do what is right, let them stay that way. Whoever is impure, let them stay that way. Whoever does what is right, let them stay that way. Whoever is holy, let them stay that way.”
Let the evil man go on in his evil: and let the unclean be still unclean: and let the upright go on in his righteousness: and let the holy be holy still.
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.
Qui nocet, noceat adhuc : et qui in sordibus est, sordescat adhuc : et qui justus est, justificetur adhuc : et sanctus, sanctificetur adhuc.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܕܡܥܘܠ ܬܘܒ ܢܥܘܠ ܘܕܨܥ ܬܘܒ ܢܨܛܥܨܥ ܘܙܕܝܩܐ ܬܘܒ ܢܥܒܕ ܙܕܝܩܘܬܐ ܘܩܕܝܫܐ ܬܘܒ ܢܬܩܕܫ
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.
ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
The standard critical text of the New Testament.
ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
The previous edition, still widely cited.
ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
The Society of Biblical Literature edition, freely licensed.
ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
The edition that turned scholarship toward the earliest manuscripts.
ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
An independent critical text built from the oldest witnesses then known.
ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
A recent critical edition following documentary evidence closely.
ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
The reading of the majority of surviving manuscripts.
ὁ ἀδικῶν ἀδικησάτω ἔτι, καὶ ὁ — — ἔτι, καὶ ὁ δίκαιος — — ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ῥυπαρὸς filthy | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| ῥυπανθήτω he should be defiled | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| δικαιοσύνην righteousness | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| ποιησάτω he should practice | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
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 Revelation 22:11
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
wun.
See NUMBER.
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 ἀδικέω (i.e., *adikeō*) means to act unjustly or to do wrong, covering a range of meanings from moral wrongdoing to physical harm. It can be used transitively to indicate wronging someone or injuring them, as well as intransitively to describe being unjust. The New Testament references include Acts 25:11 and Colossians 3:25, among others.
ἀδικέω, -ῶ
(< ἄδικος),
[in LXX for עשׁק, עוה, etc.;]
intrans., to be ἄδικος, do wrong, act wickedly or criminally: Ac 25:11, I Co 6:8, II Co 7:12, Col 3:25, Re 22:11; to do hurt, Re 9:19.
Trans.
ἀδικέω, -@; [fut. ἀδικήσω]; 1 aor. ἠδίκησα; Pass., [pres. ἀδικοῦμαι}; 1 aor. ἠδικήθην ; literally to be ἄδικος. 1. absolutely; a. to act unjustly or wickedly, to sin: Rey. xxii. 11; Col. iii. 25. Ὁ. to be a criminal, to have violated the laws in some way: Acts xxv. 11, (often so in Grk. writ. [ef. W. § 40, 2 6.1). ¢. todo wrong: 1 Co. vi. 8; 2 Co. vii. 12. d. to do hurt: Rev. ix. 19. Zh transitively; a. ri, to do some wrong, sin in some respect: Col. iii. 25 (ὃ ἠδίκησε ‘the wrong which he hath done’). b. τινά, to wrong some one, act wickedly towards him: Acts vii. 26 sq. (by blows); Mt. xx. 13 (by fraud); 2 Co. vii. 2; pass. ἀδικεῖσθαι to be wronged, 2 Co. vii. 12; Acts vii. 24; mid. ἀδικοῦμαι to suffer one’s self to be wronged, take wrong [W. § 38, 3; cf. Riddell, Platonic Idioms, § 87 sq.]: 1 Co. vi. 7; τινὰ οὐδέν [B. § 131,10; W. 227 (213)], Acts xxy. 10; Gal. iv. 12; τινά τι…
Read the full entry →ἀδικέω (adikeō) — to harm.
ἀδῐκέω,
Aeolic dialect ἀδικήω [Refs 7th c.BC+], Doric dialect ἀδικίω [Refs]imperfect ἠδίκεον or ἠδίκευν[Refs 5th c.BC+]:—passive, future in middle form ἀδικήσομαι[Refs 5th c.BC+]: —to be ἄδικος, do wrong (defined by [Refs 4th c.BC+]those who have sinned, [Refs 5th c.BC+] and Attic dialect; τἀδικεῖν wrong-doing, [Refs 5th c.BC+]; τὸ μὴ ἀδικεῖν righteous dealing, [Refs 4th c.BC+]:— in legal phrase, do wrong in the eye of the law, the particular case being added in participle, as Σωκράτης ἀ... ποιῶν.. καὶ διδάσκων[Refs 5th c.BC+]; ἀ. πολλά, μεγάλα, etc., [Refs 5th c.BC+]; ἀ. εἰς πόλιν, κτῆμα, [Refs 4th c.AD+]:—in games or contests, play foul, [Refs 5th c.BC+]
Read the full entry →ἀδικέω
adikeo
from 94; to be unjust, i.e. (actively) do wrong (morally, socially or
physically):--hurt, injure, be an offender, be unjust, (do, suffer,
take) wrong.
see GREEK for 94
ἀδικέω
v.
I act unjustly towards
ἀδικέω adikeō 28x
to act unjustly; wrong; injure; violate a law
ἀδικέω ἄδικος to do wrong, Hdt., etc.; τἀδικεῖν wrong-doing, Soph.; τὸ μἀδικεῖν righteous dealing, Aesch.; but, σχήσει τὸ μἀδικεῖν will restrain wrong-doing, Aesch.:—in legal phrase the particular case of wrong is added in part., Σωκράτης ἀδικεῖ διδάσκων Plat., Xen.:—c. acc. cogn., ἀδικίαν, ἀδίκημα, Plat., or a neut. adj., ἀδικεῖν πολλά, μέγαλα, id. Plat.; οὐδέν, μηδὲν ἀδ., Plat.:—also, ἀδ. περὶ τὰ μυστήρια Dem.
trans. c. acc. pers. to do one wrong, to wrong, injure, Hdt., etc.:—c. dupl. acc. to wrong one in a thing, Ar., etc.; τὰ μέγιστα ἀδ. τινά Dem.; ἀδ. τινὰ περί τινος Plat.:—Pass. to be wronged, μὴ δῆτ᾽ ἀδικηθῶ Soph.; ἀδικεῖσθαι εἴς τι Eur.
Read the full entry →Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
28 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 28 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 37 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.
ἐὰν γὰρ ὁρμήσας ὁ νοῦς ἀδικῆσαι ὑστερήσῃ καὶ πέσῃ εἰς τὰ ὀπίσω, οὐκ ἀδικήσει·
ὑπὲρ δὲ τῆς λείας ἧς ἐγκαλεῖς, φησίν, ἀδικῶν αὐτὸς ἂν εὑρεθείης ἐπʼ ἄλλῳ κριτῇ·
ἀδίκων καὶ ἀνόμων καταγελάσῃ, ἀπὸ δὲ θηρίων ἀγρίων οὐ μὴ φοβηθῇς:
τὸν τῆς Σάιεως δεσμοφύλακα Χαιρήμονα καλέσαι καὶ ἐλεγχόμενον αὐτοῦ πρὸς ἔλεγχον τοῦ Ἰσχυρίωνος ὃ ἠδίκησεν ἐμαρτύρησεν ὁ δεσμοφύλαξ Χαιρήμων περὶ τοῦ παραδεδόσθαι αὐτῷ τὸν Παπίαν πρὸς τὰς τοῦ ἀργυρίου
καὶ ἐρῶ τῷ κεντυρίωνι τοῦτο λέγων · δέξαι αὐτὸν εἰς οἰκίαν μου. εἰ ἐγὼ ἠδίκηκα … ονε …ον εἶπον αὐτῷ ἐγὼ ἀπεκτινας … ἡ τράπεζά μου λελοιδόρηκεν αὐτὸν
εἰς χρείαν, δήλωσόν μοι ὅτι εἰς ποταπὴν χρείαν με ἔβαλε. καὶ εἴ τίς σε ἠδίκησεν δήλωσόν μοι διὰ τῆς ἐπιστολῆς τὸ ὄνομα αὐτοῦ. ἀσπάζου τὸν ἀδελφόν μου Πτολεμαῖον πολλὰ
The Greek word ἀδικέω (i.e., *adikeō*) means to act unjustly or to do wrong, covering a range of meanings from moral wrongdoing to physical harm. It can be used transitively to indicate wronging someone or injuring them, as well as intransitively to describe being unjust. The New Testament references include Acts 25:11 and Colossians 3:25, among others.
ἀδικέω, -ῶ
(< ἄδικος),
[in LXX for עשׁק, עוה, etc.;]
intrans., to be ἄδικος, do wrong, act wickedly or criminally: Ac 25:11, I Co 6:8, II Co 7:12, Col 3:25, Re 22:11; to do hurt, Re 9:19.
Trans.
ἀδικέω, -@; [fut. ἀδικήσω]; 1 aor. ἠδίκησα; Pass., [pres. ἀδικοῦμαι}; 1 aor. ἠδικήθην ; literally to be ἄδικος. 1. absolutely; a. to act unjustly or wickedly, to sin: Rey. xxii. 11; Col. iii. 25. Ὁ. to be a criminal, to have violated the laws in some way: Acts xxv. 11, (often so in Grk. writ. [ef. W. § 40, 2 6.1). ¢. todo wrong: 1 Co. vi. 8; 2 Co. vii. 12. d. to do hurt: Rev. ix. 19. Zh transitively; a. ri, to do some wrong, sin in some respect: Col. iii. 25 (ὃ ἠδίκησε ‘the wrong which he hath done’). b. τινά, to wrong some one, act wickedly towards him: Acts vii. 26 sq. (by blows); Mt. xx. 13 (by fraud); 2 Co. vii. 2; pass. ἀδικεῖσθαι to be wronged, 2 Co. vii. 12; Acts vii. 24; mid. ἀδικοῦμαι to suffer one’s self to be wronged, take wrong [W. § 38, 3; cf. Riddell, Platonic Idioms, § 87 sq.]: 1 Co. vi. 7; τινὰ οὐδέν [B. § 131,10; W. 227 (213)], Acts xxy. 10; Gal. iv. 12; τινά τι…
Read the full entry →ἀδικέω (adikeō) — to harm.
ἀδῐκέω,
Aeolic dialect ἀδικήω [Refs 7th c.BC+], Doric dialect ἀδικίω [Refs]imperfect ἠδίκεον or ἠδίκευν[Refs 5th c.BC+]:—passive, future in middle form ἀδικήσομαι[Refs 5th c.BC+]: —to be ἄδικος, do wrong (defined by [Refs 4th c.BC+]those who have sinned, [Refs 5th c.BC+] and Attic dialect; τἀδικεῖν wrong-doing, [Refs 5th c.BC+]; τὸ μὴ ἀδικεῖν righteous dealing, [Refs 4th c.BC+]:— in legal phrase, do wrong in the eye of the law, the particular case being added in participle, as Σωκράτης ἀ... ποιῶν.. καὶ διδάσκων[Refs 5th c.BC+]; ἀ. πολλά, μεγάλα, etc., [Refs 5th c.BC+]; ἀ. εἰς πόλιν, κτῆμα, [Refs 4th c.AD+]:—in games or contests, play foul, [Refs 5th c.BC+]
Read the full entry →ἀδικέω
adikeo
from 94; to be unjust, i.e. (actively) do wrong (morally, socially or
physically):--hurt, injure, be an offender, be unjust, (do, suffer,
take) wrong.
see GREEK for 94
ἀδικέω
v.
I act unjustly towards
ἀδικέω adikeō 28x
to act unjustly; wrong; injure; violate a law
ἀδικέω ἄδικος to do wrong, Hdt., etc.; τἀδικεῖν wrong-doing, Soph.; τὸ μἀδικεῖν righteous dealing, Aesch.; but, σχήσει τὸ μἀδικεῖν will restrain wrong-doing, Aesch.:—in legal phrase the particular case of wrong is added in part., Σωκράτης ἀδικεῖ διδάσκων Plat., Xen.:—c. acc. cogn., ἀδικίαν, ἀδίκημα, Plat., or a neut. adj., ἀδικεῖν πολλά, μέγαλα, id. Plat.; οὐδέν, μηδὲν ἀδ., Plat.:—also, ἀδ. περὶ τὰ μυστήρια Dem.
trans. c. acc. pers. to do one wrong, to wrong, injure, Hdt., etc.:—c. dupl. acc. to wrong one in a thing, Ar., etc.; τὰ μέγιστα ἀδ. τινά Dem.; ἀδ. τινὰ περί τινος Plat.:—Pass. to be wronged, μὴ δῆτ᾽ ἀδικηθῶ Soph.; ἀδικεῖσθαι εἴς τι Eur.
Read the full entry →Verb-AAM-3S — Verb · aorist · active · imperative · third person · singularaorist active imperative — a completed action, viewed as a whole.
V-AAM-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: third Number: Singular
28 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 28 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 37 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.
ἐὰν γὰρ ὁρμήσας ὁ νοῦς ἀδικῆσαι ὑστερήσῃ καὶ πέσῃ εἰς τὰ ὀπίσω, οὐκ ἀδικήσει·
ὑπὲρ δὲ τῆς λείας ἧς ἐγκαλεῖς, φησίν, ἀδικῶν αὐτὸς ἂν εὑρεθείης ἐπʼ ἄλλῳ κριτῇ·
ἀδίκων καὶ ἀνόμων καταγελάσῃ, ἀπὸ δὲ θηρίων ἀγρίων οὐ μὴ φοβηθῇς:
τὸν τῆς Σάιεως δεσμοφύλακα Χαιρήμονα καλέσαι καὶ ἐλεγχόμενον αὐτοῦ πρὸς ἔλεγχον τοῦ Ἰσχυρίωνος ὃ ἠδίκησεν ἐμαρτύρησεν ὁ δεσμοφύλαξ Χαιρήμων περὶ τοῦ παραδεδόσθαι αὐτῷ τὸν Παπίαν πρὸς τὰς τοῦ ἀργυρίου
καὶ ἐρῶ τῷ κεντυρίωνι τοῦτο λέγων · δέξαι αὐτὸν εἰς οἰκίαν μου. εἰ ἐγὼ ἠδίκηκα … ονε …ον εἶπον αὐτῷ ἐγὼ ἀπεκτινας … ἡ τράπεζά μου λελοιδόρηκεν αὐτὸν
εἰς χρείαν, δήλωσόν μοι ὅτι εἰς ποταπὴν χρείαν με ἔβαλε. καὶ εἴ τίς σε ἠδίκησεν δήλωσόν μοι διὰ τῆς ἐπιστολῆς τὸ ὄνομα αὐτοῦ. ἀσπάζου τὸν ἀδελφόν μου Πτολεμαῖον πολλὰ
The Greek word ἔτι (eti) is an adverb meaning 'yet,' 'still,' or 'even now.' It covers various temporal aspects—present, past, and future—as well as degrees of comparison. In the New Testament, it appears in verses like Mark 5:35 and 1 Corinthians 3:3. The entries indicate its use with negatives to mean 'no longer' and in comparative phrases to enhance meaning.
ἔτι, adv., as yet, yet, still; 1. of time; a. ofa thing which went on formerly, whereas now a different state of things exists or has begun to exist: arded Ve 4 ἑτοιμάζω to ἃ ptep., Mt. xxvii. 63; Lk. xxiv. 6, 44: Acts ix. 1; xviii. 18; 2 Th. ii. 5; with gen. absol.: ἔτι (δὲ) αὐτοῦ λαλοῦντος, Mt. xii. 46; xvil. 5; xxvi. 47; Mk. xiv. 43; Lk. viii. 49; xxii. 47; add, Lk. ix. 42; xxiv. 41; Jn. xx. 1; Acts x. 44; Ro. v. 8; Heb. ix. 8; with a finite verb, Heb. vii. 10; transposed so as to stand at the beginning of a sentence: ἔτι yap Χριστὸς ὄντων ἡμῶν ἀσθ. . . . ἀπέGave, Ro. v. 6; cf. W. § 61, 5 p. 553 (515); [B. 389 (333)]; with another notation of time, so that it may be trans. even (cf. Lat. jam) : ἔτι ἐκ κοιλίας μητρός, Lk. i. 15 (ἔτι ἐκ Bpépeos, Anthol. 9, 567,1; ἔτι am ἀρχῆς, Plut. consol. ad Apoll. 6 p. 104 d.). ὍὌ. of a thing which continues at present, even now: Mk. viii. 17 RG…
Read the full entry →ἔτι. P Lond 42% (B.c. 168) (=I. p. 30, Selections, p. 10) ὡς ἔτ[ι] σοῦ παρ[όν]τος πάντων ἐπεδεόμην, “ while you were still at home, I went short altogether.’’ In 26. 55 we have— ἔτι δὲ καὶ “Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικό[το]ς ἀπηγγελκότος κτὰλ., “᾿ἀπα now that Horus who brought the letter has told’’ etc.: cf. P Ryl II. 1459 (A.p. 38) ἔτι καὶ μὴ ἀρκ[εσ]θείς. P Oxy IV. 7448 (B.c. 1) (= Selections, p- 32) shows a common phrase γίνωσκε ὡς ἔτι καὶ viv ἐν ᾿Αλεξανδρέᾳ (1. —Spela) σμέν (/. ἐσμέν) : cf. P Hib I. 46% (B.c. 258) ἔτι οὖν καὶ νῦν ἢ τὸ ἀργύριον εἰσάγετε ἢ KTA., “‘now therefore at length either collect the money, or,” εἴς.» Revillout 2761. p. 295% (B.c. 131-0) (= Witkowski’, p. 96) ἔτι kal νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρ᾽ ἡμῶν, P Oxy VIII. τατι 13 (a.p. 203) ὃν δηλ(ῶ) τετελ(ευτηκέναι) ἔτι πάλαι, ‘whom I declare to have died long ago.” For the adv. used of degree…
Read the full entry →ἔτι (eti) — still.
ἔτι [ῐ],
adverb:
I. of Time,
I.1. of the Present, yet, still, ἔ. μοι μένος ἔμπεδον [Refs 8th c.BC+]; ἔτ᾽ ἐκ βρέφεος ever since babyhood, [Refs 8th c.BC+]; ἔ. καὶ ἐκ παρόντων variant in [Refs 5th c.BC+]
I.2. of the Past, mostly with imperfect, ἀήθεσσον γὰρ ἔτ᾽ αὐτῶν [Refs 8th c.BC+]: with aorist, [Refs 5th c.BC+]; ἔ. πρότερον, πρόσθεν, [Refs 5th c.BC+]: with the sense, already, γεγονέναι ἔ. οὐχ ἧττον ἢ εἶναι [Refs]
I.3. of the Future, yet, longer, ἄλγε᾽ ἔδωκεν.. ἠδ᾽ ἔ. δώσει [Refs 8th c.BC+]; hereafter, [Refs 5th c.BC+]
I.4. with a negative, no longer, οὐδὲ.. ἔ. παρέμειναν [Refs 1st c.BC+]; see at {οὐκέτι},{μηκέτι}.
ἔτι
eti
perhaps akin to 2094; "yet," still (of time or degree):--after that,
also, ever, (any) further, (t-)henceforth (more), hereafter, (any)
longer, (any) more(-one), now, still, yet.
see GREEK for 2094
ἔτι
Adv
still, yet, even now
ἔτι
of Time,
of the Present, yet, as yet, still, Lat. adhuc, Il., attic; cf. οὐκέτι.
of the Past, mostly with imperf., ἀήθεσσον γὰρ ἔτι they were yet unaccustomed, Il.; προορωμένοις ἔτι Thuc.
of the Future, yet, further, ἄλγε᾽ ἔδωκεν, ἠδ᾽ ἔτι δώσει Il.:—also hereafter, Aesch., Soph.
of Degree, yet, still, besides, further, moreover, Lat. praeterea, insuper, Hom., etc.; ἔτι δέ and besides, nay more, Thuc.
often to strengthen a comp., ἔτι μᾶλλον yet more, Il.; μᾶλλον ἔτι Od.; ἔτι πλέον Hdt., etc.
with the posit., ἔτι ἄνω yet higher up, Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
95 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 93 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 276 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
εἰ μὲν οὖν διείλεξαι τῶι Κράτωνι καὶ ὑπακήκοε, καλῶς ἂν ἔχοι· εἰ δὲ μή, ἔτι καὶ νῦν μὴ παρέργως αὐτὸ ποιήσας, ὅπως μὴ συμβῇ ἀναπληρουμένης τῆς ὠνῆς προεισπραχθέντα τὸν
σμηνῶν … τὸ ἀντίγραφον ὑπογέγραφα ε … … τὸ παρʼ ἡμῶν ὑπόμνημα … μὴ ἔτι καὶ νῦν ὁ Ἀμμώνιος ἐξευδοκῆι ὑμᾶς καὶ π … … καὶ τῶν σμηνῶν, τούς
πλειονάκις σοι γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
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 ῥυπαρός (rhuparos) means filthy or dirty, often used to describe shabby clothing or moral defilement. It appears in the New Testament in contexts relating to physical and spiritual impurity, such as in James 2:2 and Revelation 22:11. The term can also refer to debased coins, indicating a broader metaphorical use for something of lesser value.
ῥυπαρός, -ά, -όν
(< ῥύπος),
[in LXX: Za 3:4, 5, (3, 4) (צוֹא)* ;]
filthy, dirty: of old, shabby clothing (Za, l.c.), Ja 2:2; metaph., of moral defilement, Re 22:11.†
ῥυπαρός, -d, -dv, (ῥύπος, q. v.), filthy, dirty: prop. of clothing [A. V. vile], Jas. ii. 2 (Sept. Zech. iii. 3 sq.; Joseph. antt. 7, 11,3; Plut. Phoc. 18; Dio Cass. 65, 20; ῥυπαρὰ καὶ ἄπλυτα, Artem. oneir. 2, 3 fin.; χλαμύς, Ael. v. h. 14, 10); metaph. defiled with iniquity, base, [A. V. filthy]: Rey. xxii. 11 GLTTr ΜῊ. [(In the sense of sordid, mean, Dion. Hal., al.) ]
ῥυπαρός, “shabby,” ‘‘soiled,” is applied to clothing in P Giss I. 76% (ii/A.p.) τρίβωνα[ς] ῥυπαρὰς B καὶ στολὴν ὁμοίως λευκήν, “two soiled cloaks and likewise a white robe,” as 5 «ε 5 Popaikos in Jas 2*: cf. P Fay 161° (i/p.c.) σίτου ῥυπαροῦ, “dirty (i.e. unwinnowed) corn,” and P Ryl II. 7271 (B.c. 99-8) κ(ριθῆς) ῥυπαρ[ᾶς. The adj. is very common in the papyri in connexion with payments, and was denoting ““debased” coin, e.g. P Tebt II. 348° (a.p. 23) apyuplov pu@(apod) [δ]ρ[αἸχμὰς δεκάδυο, ‘‘twelve dr. debased silver ’’ (Edd.), and P Fay 52 (a)® (a receipt for poll-tax —A.D. 191-2) ἐπὶ A[d]you ῥυπίαρὰς) δραχμ(ὰς) ὀκτώ. But, according to Milne 7heban Ostraca p. 104 (cf. Annals of Archaeology and Anthropology vii. p. 64 ff.), ‘the word does not appear to refer to any distinct class of coins—all Roman tetradrachms of Alexandria might have been called putapaé—and probably was a term of…
Read the full entry →ῥυπαρός (rhuparos) — filthy.
ῥῠπᾰρός, ά, όν,
filthy, dirty, κόλυθρον [Refs 5th c.BC+]; ῥ. εἴριον greasy, [Refs 5th c.BC+]; unpurged, σῶμα [Refs 6th c.AD+]
2. metaphorically, sordid, mean, ἤδη χορηγὸν πώποτε -ώτερον τοῦδ᾽ εἶδε; [Refs 5th c.BC+]; uncultured, ῥ. τρόποι [Refs 6th c.BC+]; βίος δουλοπρεπὴς καὶ ῥ. [Refs 4th c.BC+]; ῥ. πολῖται, ὄχλος, [Refs 1st c.BC+]; of style, [Refs 3rd c.AD+]. adverb -ρῶς[Refs 4th c.BC+]: superlative -ώτατα[Refs 2nd c.AD+]
3. of coins, made of base metal, gold or silver alloy, ἀργυρίου ῥυπαρὰς δραχμάς [Refs 2nd c.AD+]
4. κροτὼν ῥ., probably ={ἀδειγμάτιστος}, [Refs 3rd c.BC+]; σῖτος ῥ. unwinnowed, [Refs 1st c.BC+]; κριθὴ ῥ. [Refs 4th c.AD+]
ῥυπαρός
rhuparos
from 4509; dirty, i.e. (relatively) cheap or shabby; morally,
wicked:--vile.
see GREEK for 4509
ῥυπαρός, ά, όν
Adj
filthy, defiled
ῥυπαρός rhyparos 2x
filthy, squalid, sordid, dirty, Jas. 2:2; met. defiled, polluted, Rev. 22:11*
ῥυπαρός ῥυ^πα^ρός, ή, όν ῥύσιος foul, filthy, dirty:—metaph. dirty, sordid, Arist.:—adv. -ρῶς, Anth.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
2 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.
← 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
ταῦτά μοι λαλήσας λέγει μοι: Ἄγωμεν καὶ μετὰ ἡμέρας δύο ἔλθωμεν καὶ καθαρίσωμεν τοὺς λίθους τούτους καὶ βάλωμεν αὐτοὺς εἰς τὴν οἰκοδομήν: τὰ γὰρ κύκλῳ τοῦ πύργου πάντα καθαρισθῆναι δεῖ, μήποτε ὁ δεσπότης ἐξάπινα ἔλθῃ καὶ τὰ περὶ τὸν πύργον ῥυπαρὰ…
ὁ τοιοῦτος ῥυπαρὸς γενόμενος, εἰς τὸ πῦρ τὸ ἄσβεστον χωρήσει, ὁμοίως καὶ ὁ ἀκούων αὐτοῦ.
Νότου Ψάιτι Σενφθουμώνθου. ἔσχον ὑπὲρ μερισμοῦ ἀνακεχωρηκότων ιη ῥυπαρὰν δραχμὴν μίαν ὀβολοὺς 4, γίνονται ῥυπαρὰ δραχμὴ α τετρώβολον. ἔτους ιη Ἁδριανοῦ τοῦ κυρίου Ἐπεὶφ γ. Ἀπολλ σεσημείωμαι.
πράκτωρ ἀργυρικῶν … Χεμσνέως χαίρειν· ἔσχον ὑπὲρ μερισμοῦ ἀνακεχωρηκότων vestiges ῥυπαρὰν δραχμὴν μίαν, γίνεται ῥυπαρὰ δραχμὴ α. ἔτους ιη Ἁδριανοῦ τοῦ κυρίου Π
. ἔσχομεν ὑπὲρ δευτέρου πέμπτου μέρους χωματικοῦ κ Νότου … vestiges, γίνεται ῥυπαρὰ δραχμὴ α διώβολον ἡμιωβέλιον. ἔτους κ … Ἁδριανοῦ τοῦ κυρίου … Ἀμώνιος σεσημείωμαι. vestiges.
ῥυπαίνω is built from the root ῥύπος, meaning to make filthy or defile. It primarily refers to becoming dirty, especially in a moral sense. The New Testament usage is limited to Revelation 22:11, where it is used in a context suggesting a continued state of moral filthiness. Dodson's entry mentions a related verb, but the other lexicons focus on the same core meaning.
* ῥυπόω, -ῶ
(< ῥύπος),
to make filthy: Re 22:11 Rec. (AV, tr. as = ῥυπάω, to be filthy).†
ῥυπαίνω: (ῥύπος, ἢ. v-); to make filthy, befoul; to defile, dishonor, (Xen., Aristot., Dion. Hal., Plut., al.); 1 aor. “Ῥώμη pass. impv. 3 pers. sing. ῥυπανθήτω, let him be made filthy, i.e. trop. let him continue to defile himself with sins, Rev. xxii. 11 LT Tr WH txt.®
ῥυπαίνω ““make filthy,” ‘‘defile,’’ occurs in the NT only in Rev 2211 ὃ ῥυπαρὸς ῥυπανθήτω ἔτι, where, as Swete points out ad /., the aor. (not ῥυπαίνεσθαι) indicates the fixity of the state into which the ῥυπαρός has entered. For the act. cf. Jos. ¢ Ap. i. 220 puTratve τὴν εὐγένειαν... ἐπεχείρησαν, and Vett. Val. p. 1168 ψύξει τοὺς γάμους ἢ ῥυπαίνει.
ῥυπόω (rhupoō) — to defile.
ῥῠπό-ω,
make foul and filthy, befoul (compare ῥυπάω):— passive, to be foul and filthy, Epic dialect perfect participle passive, εἵματα.. τά μοι ῥερυπωμένα κεῖται [Refs 8th c.BC+]; ἐρρυπωμένος [Refs 5th c.BC+] H.:—active, uncertain reading in [Refs 4th c.BC+]
ῥυπαίνω
rhupoo
from 4509; to soil, i.e. (intransitively) to become dirty
(morally):--be filthy.
see GREEK for 4509
ῥυπαρεύομαι
v.
I am filthy
ῥυπαίνω rhypainō 1x
to make filthy, defile, Rev. 22:11*
Verb-APM-3S — Verb · aorist · passive · imperative · third person · singularaorist passive imperative — a completed action, viewed as a whole.
V-APM-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: iMperative Person: third Number: Singular
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ἔτι (eti) is an adverb meaning 'yet,' 'still,' or 'even now.' It covers various temporal aspects—present, past, and future—as well as degrees of comparison. In the New Testament, it appears in verses like Mark 5:35 and 1 Corinthians 3:3. The entries indicate its use with negatives to mean 'no longer' and in comparative phrases to enhance meaning.
ἔτι, adv., as yet, yet, still; 1. of time; a. ofa thing which went on formerly, whereas now a different state of things exists or has begun to exist: arded Ve 4 ἑτοιμάζω to ἃ ptep., Mt. xxvii. 63; Lk. xxiv. 6, 44: Acts ix. 1; xviii. 18; 2 Th. ii. 5; with gen. absol.: ἔτι (δὲ) αὐτοῦ λαλοῦντος, Mt. xii. 46; xvil. 5; xxvi. 47; Mk. xiv. 43; Lk. viii. 49; xxii. 47; add, Lk. ix. 42; xxiv. 41; Jn. xx. 1; Acts x. 44; Ro. v. 8; Heb. ix. 8; with a finite verb, Heb. vii. 10; transposed so as to stand at the beginning of a sentence: ἔτι yap Χριστὸς ὄντων ἡμῶν ἀσθ. . . . ἀπέGave, Ro. v. 6; cf. W. § 61, 5 p. 553 (515); [B. 389 (333)]; with another notation of time, so that it may be trans. even (cf. Lat. jam) : ἔτι ἐκ κοιλίας μητρός, Lk. i. 15 (ἔτι ἐκ Bpépeos, Anthol. 9, 567,1; ἔτι am ἀρχῆς, Plut. consol. ad Apoll. 6 p. 104 d.). ὍὌ. of a thing which continues at present, even now: Mk. viii. 17 RG…
Read the full entry →ἔτι. P Lond 42% (B.c. 168) (=I. p. 30, Selections, p. 10) ὡς ἔτ[ι] σοῦ παρ[όν]τος πάντων ἐπεδεόμην, “ while you were still at home, I went short altogether.’’ In 26. 55 we have— ἔτι δὲ καὶ “Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικό[το]ς ἀπηγγελκότος κτὰλ., “᾿ἀπα now that Horus who brought the letter has told’’ etc.: cf. P Ryl II. 1459 (A.p. 38) ἔτι καὶ μὴ ἀρκ[εσ]θείς. P Oxy IV. 7448 (B.c. 1) (= Selections, p- 32) shows a common phrase γίνωσκε ὡς ἔτι καὶ viv ἐν ᾿Αλεξανδρέᾳ (1. —Spela) σμέν (/. ἐσμέν) : cf. P Hib I. 46% (B.c. 258) ἔτι οὖν καὶ νῦν ἢ τὸ ἀργύριον εἰσάγετε ἢ KTA., “‘now therefore at length either collect the money, or,” εἴς.» Revillout 2761. p. 295% (B.c. 131-0) (= Witkowski’, p. 96) ἔτι kal νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρ᾽ ἡμῶν, P Oxy VIII. τατι 13 (a.p. 203) ὃν δηλ(ῶ) τετελ(ευτηκέναι) ἔτι πάλαι, ‘whom I declare to have died long ago.” For the adv. used of degree…
Read the full entry →ἔτι (eti) — still.
ἔτι [ῐ],
adverb:
I. of Time,
I.1. of the Present, yet, still, ἔ. μοι μένος ἔμπεδον [Refs 8th c.BC+]; ἔτ᾽ ἐκ βρέφεος ever since babyhood, [Refs 8th c.BC+]; ἔ. καὶ ἐκ παρόντων variant in [Refs 5th c.BC+]
I.2. of the Past, mostly with imperfect, ἀήθεσσον γὰρ ἔτ᾽ αὐτῶν [Refs 8th c.BC+]: with aorist, [Refs 5th c.BC+]; ἔ. πρότερον, πρόσθεν, [Refs 5th c.BC+]: with the sense, already, γεγονέναι ἔ. οὐχ ἧττον ἢ εἶναι [Refs]
I.3. of the Future, yet, longer, ἄλγε᾽ ἔδωκεν.. ἠδ᾽ ἔ. δώσει [Refs 8th c.BC+]; hereafter, [Refs 5th c.BC+]
I.4. with a negative, no longer, οὐδὲ.. ἔ. παρέμειναν [Refs 1st c.BC+]; see at {οὐκέτι},{μηκέτι}.
ἔτι
eti
perhaps akin to 2094; "yet," still (of time or degree):--after that,
also, ever, (any) further, (t-)henceforth (more), hereafter, (any)
longer, (any) more(-one), now, still, yet.
see GREEK for 2094
ἔτι
Adv
still, yet, even now
ἔτι
of Time,
of the Present, yet, as yet, still, Lat. adhuc, Il., attic; cf. οὐκέτι.
of the Past, mostly with imperf., ἀήθεσσον γὰρ ἔτι they were yet unaccustomed, Il.; προορωμένοις ἔτι Thuc.
of the Future, yet, further, ἄλγε᾽ ἔδωκεν, ἠδ᾽ ἔτι δώσει Il.:—also hereafter, Aesch., Soph.
of Degree, yet, still, besides, further, moreover, Lat. praeterea, insuper, Hom., etc.; ἔτι δέ and besides, nay more, Thuc.
often to strengthen a comp., ἔτι μᾶλλον yet more, Il.; μᾶλλον ἔτι Od.; ἔτι πλέον Hdt., etc.
with the posit., ἔτι ἄνω yet higher up, Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
95 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 93 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 276 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
εἰ μὲν οὖν διείλεξαι τῶι Κράτωνι καὶ ὑπακήκοε, καλῶς ἂν ἔχοι· εἰ δὲ μή, ἔτι καὶ νῦν μὴ παρέργως αὐτὸ ποιήσας, ὅπως μὴ συμβῇ ἀναπληρουμένης τῆς ὠνῆς προεισπραχθέντα τὸν
σμηνῶν … τὸ ἀντίγραφον ὑπογέγραφα ε … … τὸ παρʼ ἡμῶν ὑπόμνημα … μὴ ἔτι καὶ νῦν ὁ Ἀμμώνιος ἐξευδοκῆι ὑμᾶς καὶ π … … καὶ τῶν σμηνῶν, τούς
πλειονάκις σοι γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
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
δίκαιος is an adjective meaning 'righteous' or 'just,' derived from the concept of δίκη, which refers to justice or right. It describes individuals or things that align with divine standards of morality and duty. In the New Testament, it is used to refer to God, Christ, and various righteous individuals, as seen in passages like Romans 3:26 and Matthew 1:19. The term can also imply innocence or fairness.
δίκαιος, -α, -ον
(< δίκη),
[in LXX chiefly for צַדִּיק (for rendering of צַדִּיק in sense of correct, v. Deiss., BS, 115 f.); sometimes for נָקִי as Pr 1:11, al. ;]
in early Gk. writers
of persons, observant of δίκη, custom, rule, right, righteous in performing duties to gods and men ;
of things, righteous, in accordance with right.
In NT
righteous, chiefly in the broad sense, as above, of the person or thing corresponding to the Divine standard of right
δίκαιος, -aia, -αιον, (fr. δίκη right), [fr. Hom. down], prop. the Hebr. pas, observant of ἡ δίκη, righteous, observing divine and human laws; one who is such as he ought to be; (Germ. rechtbeschaffen; in the earlier laneuage, whence appropriated by Luther, gerecht in a broad sense; in Grk. writ. used even of physical things, as ἵππος, Xen. mem. 4, 4,5; γήδιον δικαιότατον, most fertile, Xen. Cyr. 8, 3, 38; [ἅρμα δίκαιον, ib. 2, 2, 26]); al in a wide sense, upright, righteous, virtuous, keeping the commands of God; a. univ.: Mt. i. 19 (the meaning is, it was not consistent with his uprightness to expose his betrothed to public reproach); Mt. x. 41; xiii. 43, 49; xxiii. 28; xxv. 37,46; Lk. i. 6,17; xiv. 145 xviii. 9; xx. 20; Ro. v. 7 [ef. W. 117 (111)]; 1 Tim.i. 9; Jas. v. 6, 16; 1 Pet. 111. 12; 1 Jn. iii. 7, [10 Lehm.]; Rev. xxii. 11; opp. to ἁμαρτωλοὶ καὶ ἀσεβεῖς, 1 Pet. iv. 18; δίκαιοι…
Read the full entry →δίκαιος. Our sources have naturally little light to throw upon the deeper Christian significance of this important word, but we may give a few examples showing its general usage. The adjective is applied to a ‘‘just measure” (μετρήσει δ.) ΒΡ. Denn Si(p: cheno) atose4n (BiG 108) Εἴδι, anda “ust rule” (σκυτάλη δ.) P Rein 20% (p.c. 108). Then it would seem to have become a vox propria in connexion with the rise of the Nile, e.g. OG/S 666" (i/A.p.) viv μᾶλλον ἀπέλαυσε (sc. ἡ Αἴγυπτος) τῆς δικαίας ἀναβάσεως τοῦ θεοῦ : see Dittenberger’s note and cf. Deissmann BS, p. 116. In P Petr IL. 28 011. 6 (taxing account—iii/B.c.) we hear of a δικαίου νήσου. The neuter is very largely used substantially, for ‘‘ duty,” Thus in P Petr II. 1027 the royal gooseherds make petition that certain grievances be set right, ἵνα δυνώμεθα τὰ δίκαια ποιεῖν τῶι βασιλεῖ, ‘in order that we may be able to do our duty to…
Read the full entry →δίκαιος (dikaios) — just.
δίκαιος [ῐ], α, ον,
also ος, ον [Refs 5th c.BC+]: (δίκη):
__A in [Refs 8th c.BC+] and all writers, of persons, observant of custom or rule, [Refs 8th c.BC+]; especially of social rule, well-ordered, civilized, ὑβρισταί τε καὶ ἄγριοι οὐδὲ δ. [Refs 8th c.BC+]; δ. πολίτης a good citizen, [Refs 4th c.BC+]: metaphorically of the sea, [Refs 6th c.BC+]; δικαίη ζόη a civilized way of living, [Refs 5th c.BC+] adverb δικαίως, μνᾶσθαι woo in due form, decently, [Refs 8th c.BC+]loyally, [Refs 5th c.BC+]
__A.2 observant of duty to gods and men, righteous, [Refs 8th c.BC+]; opposed to δυσσεβής, [Refs 5th c.BC+]; also of actions, etc., righteous, ἐπὶ ῥηθέντι δικαίῳ a thing rightly said, [Refs 8th c.BC+]
δίκαιος
dikaios
from 1349; equitable (in character or act); by implication, innocent,
holy (absolutely or relatively):--just, meet, right(-eous).
see GREEK for 1349
δίκαιος, ία, ιον
Adj
just, righteous, impartial
δίκαιος dikaios 79x
just, equitable, fair, Mt. 20:4; Lk. 12:57; Jn. 5:30; Col. 4:1; of persons, just, righteous, absolutely, Jn. 17:25; Rom. 3:10, 26; 2 Tim. 4:8; 1 Pet. 3:18; 1 Jn. 1:9; 2:1, 29; Rev. 16:5; righteous by account and acceptance, Rom. 2:13; 5:19; in ordinary usage, just, upright…
Read the full entry →δίκαιος adjdi^kai os_h_on adjdi^kai os_on δίκη in Hom. and early writers,
of persons, observant of custom and social rule, well-ordered, civilised, Od.; so, δικαίη ζόη a regular way of living, Hdt.:—adv., δικαίως μνᾶσθαι to woo in due form, decently, Od.
observant of right, righteous, Hom., etc.:—so of actions, in accordance with right, righteous, id. Hom.
later usage:
of things, even, well-balanced, ἅρμα δίκαιον Xen.:— regular, exact, rigid, ὀργυιαὶ δίκαιαι Hdt.; τῷ δικαιοτάτῳ τῶν λόγων to speak quite exactly, id. Hdt.; πάντα δικαίως τετήρηται Dem.
right, lawful, just, τὸ δίκαιον right, opp. to τὸ ἄδικον, Hdt., etc.; also, a right, a lawful claim, Thuc., etc.:—adv. -ως, rightly, justly, Hdt., etc.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
81 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 79 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 222 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.
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.
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
Τῆς δὲ σῆς δικαίας ἀντιλήψεως … τὴν ἐπὶ σὲ καταφυγὴν πεποιημέναι ἀξιοῦμεν σʼ ἐμβλέψαντʼ εἰς τὸν γεγονότα ὑπʼ
διὸ καὶ ἐπὶ Σαντοβίθυος τοῦ στρατηγοῦ … συνσχεθεὶς ἠξίωσεν ὡς μετὰ τὴν δίεσιν παντὶ δίκαιον … ου. Ὡσαύτως ἐπὶ Πτολεμαίου τοῦ ἐπὶ τοῦ Παθυρίτου … μων κληρονομίαν καὶ συνγραφὴν
γράψαι, οἷς καθήκει ἐξαποστεῖλαι αὐτοὺς ἐπί σε, ἵνʼ, καθὼς ἂν δόξηι σοι, τύχωμεν τῶν δικαίων. εὐτύχει. ἀναγνωσθέντος καὶ δικαιολογηθέντων αὐτῶν ἔπεισεν ὁ Θορταῖος προσενεγκάμενος τὴν τῆς γυναικὸς αὐτοῦ μητέρα
δικαιοσύνη (dikaiosunē) means righteousness or justice, derived from the word for just, δίκαιος. It encompasses conformity to divine will and the state of being acceptable to God. The New Testament uses it in various contexts, including teachings on living righteously and the concept of divine righteousness. Notably, it appears in verses like Matthew 5:6 and Romans 1:17.
δικαιοσύνη, -ης, ἡ
(< δίκαιος),
[in LXX chiefly for צֶדֶק, and cognates, Ge 15:6, al., rarely for חֶסֶד, Ge 19:19 ;]
the character of ὁ δίκαιος (q.v.)
δικαιοσύνη, -ης, 7), (δίκαιος) ; most frequently in Sept. for pr and ΠΡῚΝ, rarely for 10m]; the virtue or quality or state of one who is δίκαιος; 1. in the broad sense, the state of him who is such as he ought to be, righteousness (Germ. Rechtbeschaffenheit) ; the condition acceptable to God (Germ. Gottwohlgefdlligkeit); a. univ.: λόγος τῆς δικαιοσύνης (like λόγος τῆς καταλλαγῆς; A. τοῦ σταυροῦ), the doctrine concerning the way in which man may attain to a state approved of God, Heb. v. 13; βασιλεὺς δικαιοσύνης, the king who himself has the approbation of God, and who renders his subjects acceptable to God, Heb. vii. 2; οἵ. Bleek ad loc. b. integrity, virtue, purity of life, uprightness, correctness in thinking, feeling, and acting: Mt. iii. 15; v. 6, 10,20; vii 1 GL Τ ΤΥ WH; Acts xiii. 10; xxiv. 25; Ro. vi. 13, 16, 18-20 (opp. to ἁμαρτία, ἀνομία, and ἀκαθαρσία) ; Ro. viii. 10 (opp. to…
Read the full entry →δικαιοσύνη. So far as we have noticed, this word is rare in the papyri, though it occurs very frequently in the inscriptions. From the papyri we can quote P Rein ro®(B.c. 111), where it is used as a_name or title of Cleopatra: cf. Sy// 763 Ἴσιδι Δικαιοσύνηι with the editor’s note, BGU IV. 11384 (B.c. 19), in a cancelled line, ἐπὶ τὸ(ν) τῆς SuKarortyn(s) gov [χ]ρηματισίμόν), in a petition to an epistrategus. P Leid σύνη οὐκ ἀποκινῖται, οὗ al μοῦσαι ὑμνοῦσι τὸ ἔνδοξον (ὄνομα). In the magic P Lond 46:95 (iv/a.p.) (=I. p. 78) it is found in a hymn addressed to Hermes. In P Thead 23° (A.D. 342) a man petitions Flavius Abinnaeus with reference to his neighbour who has attacked his sheep ληστρικῷ τρόπ[ῳ] .. . παρὰ τὴν [δικα]ήιοσύνην, ‘after the manner of a brigand, contrary to justice.” From the inserr. it is sufficient to add OGJS 33945 (c. B.C. 120) διὰ τὴν τῶν ἀνδρῶν δικαιοσύνην τε καὶ…
Read the full entry →δικαιοσύνη (dikaiosunē) — righteousness.
δῐκαι-οσύνη, ἡ,
righteousness, justice, [LXX+6th c.BC+]; δ. δικαστική legal justice, [Refs 4th c.BC+]; opposed to ἐπιείκεια, [Refs]
2. fulfilment of the Law, [LXX+NT]
II. justice, the business of a judge, [Refs 5th c.BC+]
III. Δ., personified, [Refs]
IV. [Refs 4th c.BC+] name for four, [Refs]
V. δικαιοσύνη· ἡ χοῖνιξ, μυστικῶς, [Refs 5th c.AD+]
δικαιοσύνη
dikaiosune
from 1342; equity (of character or act); specially (Christian)
justification:--righteousness.
see GREEK for 1342
δικαιοσύνη, ης, ἡ
n.f.
justice, justness, righteousness
δικαιοσύνη dikaiosynē 92x
fair and equitable dealing, justice, Acts 17:31; Heb. 11:33; Rom. 9:28; integrity, virtue, Lk. 1:75; Eph. 5:9; in NT generosity, alms, 2 Cor. 9:10, v.r.; Mt. 6:1; piety, godliness, Rom. 6:13; investiture with the attribute of righteousness, acceptance as righteous, justification, Rom. 4:11; 10:4, et al. freq.; a provision or mean for justification, Read the full entry →
δικαιοσύνη δι^καιοσύνη, ἡ, ndi^kaiosun h_hs stem_acc fem ndi^kaioth s_tos fem Xen. Plat. from δίκαιος righteousness, justice, Theogn., Hdt., Xen., Plat. etc.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
94 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 91 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 178 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.
πρὸς δὲ τούτοις οὐδ’ ἐκεῖνο ἀγνοητέον, ὅτι πρῶτος ἀριθμῶν ὁ τέτταρα τετράγωνός ἐστιν ἰσάκις ἴσος, μέτρον δικαιοσύνης καὶ ἰσότητος, καὶ ὅτι μόνος ἐκ τῶν αὐτῶν καὶ συνθέσει καὶ δυνάμει πέφυκε γεννᾶσθαι, συνθέσει μὲν ἐκ δυοῖν καὶ δυοῖν, δυνάμει δὲ…
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
βασιλευόντων Κλεοπάτρας θεᾶς Εὐεργέτιδος τῆς καὶ Φιλομήτορος Δικαιοσύνης Νικηφόρου καὶ Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος ἔτους ιγ τοῦ καὶ ι, ἱερατευούσης
χαίρειν … … Μητροδώρου βιβλί Ἐπικούρου περὶ δικαιοσύνης α … … ἀρίστων ὑπὲρ τῆς ἡδονῆς … γου … … τὸ γὰρ β
α … … ἕτερον χαλκοῦν, καὶ ζῳδαρίδια, καὶ θυμιατήρια … … χαλκᾶ, καὶ Δικαιοσύνη, καὶ μασθός, ἀμφότερα χαλκᾶ, καὶ λαβίδια παρʼ … … ἡμεῖν χαλκᾶ … · καὶ
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →Verb-AAM-3S — Verb · aorist · active · imperative · third person · singularaorist active imperative — a completed action, viewed as a whole.
V-AAM-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: third Number: Singular
579 occurrences in the New Testament, rendered 194 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 566 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 1,563 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν
The Greek word ἔτι (eti) is an adverb meaning 'yet,' 'still,' or 'even now.' It covers various temporal aspects—present, past, and future—as well as degrees of comparison. In the New Testament, it appears in verses like Mark 5:35 and 1 Corinthians 3:3. The entries indicate its use with negatives to mean 'no longer' and in comparative phrases to enhance meaning.
ἔτι, adv., as yet, yet, still; 1. of time; a. ofa thing which went on formerly, whereas now a different state of things exists or has begun to exist: arded Ve 4 ἑτοιμάζω to ἃ ptep., Mt. xxvii. 63; Lk. xxiv. 6, 44: Acts ix. 1; xviii. 18; 2 Th. ii. 5; with gen. absol.: ἔτι (δὲ) αὐτοῦ λαλοῦντος, Mt. xii. 46; xvil. 5; xxvi. 47; Mk. xiv. 43; Lk. viii. 49; xxii. 47; add, Lk. ix. 42; xxiv. 41; Jn. xx. 1; Acts x. 44; Ro. v. 8; Heb. ix. 8; with a finite verb, Heb. vii. 10; transposed so as to stand at the beginning of a sentence: ἔτι yap Χριστὸς ὄντων ἡμῶν ἀσθ. . . . ἀπέGave, Ro. v. 6; cf. W. § 61, 5 p. 553 (515); [B. 389 (333)]; with another notation of time, so that it may be trans. even (cf. Lat. jam) : ἔτι ἐκ κοιλίας μητρός, Lk. i. 15 (ἔτι ἐκ Bpépeos, Anthol. 9, 567,1; ἔτι am ἀρχῆς, Plut. consol. ad Apoll. 6 p. 104 d.). ὍὌ. of a thing which continues at present, even now: Mk. viii. 17 RG…
Read the full entry →ἔτι. P Lond 42% (B.c. 168) (=I. p. 30, Selections, p. 10) ὡς ἔτ[ι] σοῦ παρ[όν]τος πάντων ἐπεδεόμην, “ while you were still at home, I went short altogether.’’ In 26. 55 we have— ἔτι δὲ καὶ “Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικό[το]ς ἀπηγγελκότος κτὰλ., “᾿ἀπα now that Horus who brought the letter has told’’ etc.: cf. P Ryl II. 1459 (A.p. 38) ἔτι καὶ μὴ ἀρκ[εσ]θείς. P Oxy IV. 7448 (B.c. 1) (= Selections, p- 32) shows a common phrase γίνωσκε ὡς ἔτι καὶ viv ἐν ᾿Αλεξανδρέᾳ (1. —Spela) σμέν (/. ἐσμέν) : cf. P Hib I. 46% (B.c. 258) ἔτι οὖν καὶ νῦν ἢ τὸ ἀργύριον εἰσάγετε ἢ KTA., “‘now therefore at length either collect the money, or,” εἴς.» Revillout 2761. p. 295% (B.c. 131-0) (= Witkowski’, p. 96) ἔτι kal νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρ᾽ ἡμῶν, P Oxy VIII. τατι 13 (a.p. 203) ὃν δηλ(ῶ) τετελ(ευτηκέναι) ἔτι πάλαι, ‘whom I declare to have died long ago.” For the adv. used of degree…
Read the full entry →ἔτι (eti) — still.
ἔτι [ῐ],
adverb:
I. of Time,
I.1. of the Present, yet, still, ἔ. μοι μένος ἔμπεδον [Refs 8th c.BC+]; ἔτ᾽ ἐκ βρέφεος ever since babyhood, [Refs 8th c.BC+]; ἔ. καὶ ἐκ παρόντων variant in [Refs 5th c.BC+]
I.2. of the Past, mostly with imperfect, ἀήθεσσον γὰρ ἔτ᾽ αὐτῶν [Refs 8th c.BC+]: with aorist, [Refs 5th c.BC+]; ἔ. πρότερον, πρόσθεν, [Refs 5th c.BC+]: with the sense, already, γεγονέναι ἔ. οὐχ ἧττον ἢ εἶναι [Refs]
I.3. of the Future, yet, longer, ἄλγε᾽ ἔδωκεν.. ἠδ᾽ ἔ. δώσει [Refs 8th c.BC+]; hereafter, [Refs 5th c.BC+]
I.4. with a negative, no longer, οὐδὲ.. ἔ. παρέμειναν [Refs 1st c.BC+]; see at {οὐκέτι},{μηκέτι}.
ἔτι
eti
perhaps akin to 2094; "yet," still (of time or degree):--after that,
also, ever, (any) further, (t-)henceforth (more), hereafter, (any)
longer, (any) more(-one), now, still, yet.
see GREEK for 2094
ἔτι
Adv
still, yet, even now
ἔτι
of Time,
of the Present, yet, as yet, still, Lat. adhuc, Il., attic; cf. οὐκέτι.
of the Past, mostly with imperf., ἀήθεσσον γὰρ ἔτι they were yet unaccustomed, Il.; προορωμένοις ἔτι Thuc.
of the Future, yet, further, ἄλγε᾽ ἔδωκεν, ἠδ᾽ ἔτι δώσει Il.:—also hereafter, Aesch., Soph.
of Degree, yet, still, besides, further, moreover, Lat. praeterea, insuper, Hom., etc.; ἔτι δέ and besides, nay more, Thuc.
often to strengthen a comp., ἔτι μᾶλλον yet more, Il.; μᾶλλον ἔτι Od.; ἔτι πλέον Hdt., etc.
with the posit., ἔτι ἄνω yet higher up, Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
95 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 93 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 276 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
εἰ μὲν οὖν διείλεξαι τῶι Κράτωνι καὶ ὑπακήκοε, καλῶς ἂν ἔχοι· εἰ δὲ μή, ἔτι καὶ νῦν μὴ παρέργως αὐτὸ ποιήσας, ὅπως μὴ συμβῇ ἀναπληρουμένης τῆς ὠνῆς προεισπραχθέντα τὸν
σμηνῶν … τὸ ἀντίγραφον ὑπογέγραφα ε … … τὸ παρʼ ἡμῶν ὑπόμνημα … μὴ ἔτι καὶ νῦν ὁ Ἀμμώνιος ἐξευδοκῆι ὑμᾶς καὶ π … … καὶ τῶν σμηνῶν, τούς
πλειονάκις σοι γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
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 ἅγιος (i.e., *hagios*) means holy or sacred, derived from a root indicating reverence. It refers to things and places dedicated to God, such as temples, and to persons, including angels and saints. In the New Testament, it is often applied to God, Christ, and believers, emphasizing moral purity and separation for divine service. Notably, it can also imply a sense of veneration.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ἅγιος, -α, ον
(< τό ἅγός, religious awe; ἅζω, to venerate),
[in LXX chiefly for קֹ֫דֶשׁ;]
primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. Its highest application is to God himself, in his purity, majesty, and glory: Lk 1:49, Jo 17:11, Re 4:8. Hence
ἅγιος, -a, -ov, (fr. τὸ dyos religious awe, reverence ; dl, ἅζομαι, to venerate, revere, esp. the gods, parents, [Curtius § 1187), rare in prof. auth.; very frequent in the sacred writ.; in the Sept. for wap; 1. properly reverend, worthy of veneration: τὸ ὄνομα τοῦ θεοῦ, Lk. i. 49; God, on account of his incomparable majesty, Rev. iv. 8 (Is. vi. 3, ete.), i. q. ἔνδοξος. Hence used a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts vii. 83; τόπος ἅγιος the temple, Mt. xxiv. 15 (on which pass. see βδέλυγμα, ¢.); Acts vi. 13; xxi. 28; the holy land or Palestine, 2 Mace. i. 29; ii. 18; τὸ ἅγιον and τὰ ἅγια [W. 177 (167)] the temple, Heb. ix. 1, 24 (cf. Bleek on Heb. vol. ii. 2, p. 477 sq.) ; spec. that part of the temple or tabernacle which is called ‘the holy place’…
Read the full entry →ἅγιος. The adjective is common as a title of the gods in the inscriptions, e. σ. OGZS 3781 (A.D. 18-9) θεῷ ἁγίῳ ὑψίστῳ : cf. 26, 721' ὃ δαδοῦχος τῶν ἁγιωτάτων ᾿Εἰλευσῖνι μυστηρίων. The superlative may be further illustrated (cf. Jude?) from the oldest recovered Christian letter P Amh I. 3(a)iii 22f. (between A.D. 264 (265) and 282 (281)) τοῖς κατ᾽ αἰὐτὸν ἁγιωτάτοις προ[εστῶσι]: cf. Deissmann Z4Z, p. 192 ff. For τὸ ἅγιον as “temple” cf. OGZS 56° (the Canopus inscr. of Ptolemy III, B.c. 239) καθιδρῦσαι [sc. ἄγαλμα Χρυσοῦν διάλιθον] ἐν τῶι ἁγίωι. : ἁγιότης, ἁγιωσύνη. ᾿Αγιότης, as a title, is found in the late P Giss I. 55° (vi/A.D.) addressed by one “‘ papa” or ‘‘ bishop ” to another --ἠξιώθην. . . γράψαι πρ[ὸ]ς τὴν σὴν ἁγιότητα]. Fora similar use of ἡ ἁγιωσύνη with reference to an ἐπίσκοπος, see the Pe/agfa-Legenden (ed. Usener) p. 107, cf. p. 84, On the “‘profane” warrant for ἁγιωσύνη…
Read the full entry →ἅγιος (hagios) — holy.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
I.1. of things, especially temples, ἈΦροδίτης ἱρὸν ἅ.[Refs 5th c.BC+]; ἱρο᾽ν Ἡρακλέος ἅ.[Refs 5th c.BC+]; μητρός.. ἐστι πατρὶς ἁγιώτερον[Refs 4th c.BC+]; ἅ., τό, temple, [LXX+NT]Holy of Holies, [NT]
I.2. of persons, holy, pure, [LXX+5th c.BC+] οἱ ἅ. the Saints, [NT] πνεῦμα ἅ. the Holy Spirit, [NT] adverb ἁγίως καὶ σεμνῶς ἔχειν[Refs 5th c.BC+]
II. in bad sense, accursed, execrable, [Refs 8th c.BC+]; rare in Attic dialect (see. above). (Possibly cognate with Sanskrit yajati 'sacrifice'.)
ἅγιος (hagios) — holy: saint.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
ἅγιος
hagios
from hagos (an awful thing) (compare 53, 2282); sacred (physically,
pure, morally blameless or religious, ceremonially,
consecrated):--(most) holy (one, thing), saint.
see GREEK for 53
see GREEK for 2282
ἅγιος, ία, ον
Adj
set apart, holy, sacred
ἅγιος hagios 233x
separate from common condition and use; dedicated. Lk. 2:23; hallowed; used of things, τὰ ἅγια, the sanctuary; and of persons, saints, e.g., members of the first Christian communities; pure, righteous, ceremonially or morally; holy
ἅγιος ἄγος devoted to the gods, sacred, holy, Lat. sacer:
of things, esp. temples, Hdt., Xen., etc.: τὸ ἅγιον the Temple, τὰ ἅγια τῶν ἁγίων theHoly of Holies, NTest.
of persons, holy, pure, Ar.; adv. ἁγίως, Isocr., NTest.—The word never occurs in Hom. or Trag., ἁγνός being used instead.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
228 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 234 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 438 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.
Ἐπεὶ δ’ ὁ σύμπας κόσμος ἐτελειώθη κατὰ τὴν ἑξάδος ἀριθμοῦ τελείου φύσιν, τὴν ἐπιοῦσαν ἡμέραν ἑβδόμην ἐσέμνυνεν ὁ πατὴρ ἐπαινέσας καὶ ἁγίαν προσειπών·
καὶ ὁ μὲν πᾶς ναὸς ἅγιον ἐκαλεῖτο, τὸ δʼ ἄβατον τὸ ἐντὸς τῶν τεσσάρων κιόνων τοῦ ἁγίου τὸ ἅγιον.
ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ κυρίῳ τὸ κατοικητήριον ἡμῶν τῆς καρδίας.
περὶ τοῦ ὀρόβου Τηλέμαχον ἰδεῖν ἢ Ἀρτέμωνα. Μητροδώρωι τὴν παρὰ Νέστου ἐντολὴν ἀποδοῦναι. Ἀγίαν τὸν παρὰ Μακίνου ὑπηρέτην ἰδεῖν. ἐκ τῆς ὑπερορίας τῶν ὑποδιφθέρων τί τέλος ἐστίν. Φοίνικα
τὸ προσκύνημα τοῦ ἁγίου τόπου καὶ τοῦ γράψαντος παρὰ πᾶσι τοῖς θεοῖς Φιλόσοφος
⳨ τῷ ἁγίῳ μοναστηρίῳ ἄπα Δωροθέου … … … … η … ω ἀπὸ ἐποικίου Νειλάμμωνος παρὰ
The Greek word ἁγιάζω (*hagiazo*) means to make holy or sanctify, derived from ἅγιος (*hagios*). It encompasses the concepts of consecration, purification, and treating something as sacred. In the New Testament, it is used in various contexts, including the sanctification of people and things, as seen in Matthew 23:17 and 1 Corinthians 6:11. The lexicons do not show significant disagreement on its meanings.
ἁγιάζω, Hellenistic form of ἁγίζω
(< ἅγιος),
to make holy, consecrate, sanctify; [in LXX chiefly for קדשׁ pi., hi.;]
to dedicate, separate, set apart for God; of things: Mt 23:17, 19, II Ti 2:21; of persons: Christ, Jo 10:36, 17:19.
ἁγιάζω; 1 aor. ἡγίασα; Pass., [pres. ἁγιάζομαι] ; pf. ἡγίagua; 1 aor. ἡγιάσθην; a word for which the Greeks use ἁγίζειν, but very freq. in bibl. (as equiv. to wap, Wp) and 600]. writ.; to make ἅγιον, render or declare sacred or holy, consecrate. Hence it denotes 1. to render or acknowledge to be venerable, io hallow: τὸ ὄνομα τοῦ θεοῦ, Mt. vi. 9 (so of God, Is. xxix. 23; Ezek. xx. 41; xxxvili. 23; Sir. xxxiii. (xxxvi.) 4); [Lk. xi. 2]; τὸν Χριστόν, 1 Pet. iii. 15 (RG θεόν). Since the stamp of sacredness passes over from the holiness of God to whatever has any connection with God, ἁγιάζειν denotes 2. to separate from things profane and dedicate to God, to consecrate and so render inviolable; a. things (πᾶν πρωτότοκον, τὰ ἀρσενικά, Deut. xv. 193 ἡμέραν, Ex. xx. 8; οἶκον, 2 Chr, vii. 16, ete.) : τὸν χρυσόν, Mt. xxiii. 17; τὸ δῶρον, vs. 19; σκεῦος, 2 Tim. ii. 21. b. persons. So Christ is…
Read the full entry →ἁγιάζω. Clear evidence for the verb and noun outside bibl. and eccl. writings appears to be wanting: cf. Anz Swdsidza, Ρ. 374 f. The suffix -άζειν was as active as our -/y in producing new words, and the abstract -ασμός accompanied it, as -/ication accompanies our verb. When therefore ἅγιος was appropriated in Jewish circles to represent their special idea of ‘‘ holiness,” it was natural that the factitive derivative should be coined from it, as a technical term which would be immediately understood by any Greek, even if he had never met with the actual form. The series was the more needed, as Greek religion had already the forms ἁγίζω, ἁγισμός, ἁγιστεύω, ἁγιστήριον, etc., with their technical meanings: the variant words with the added -a- answered to them in function, but were free from pagan association.
ἁγιάζω (hagiazō) — to sanctify.
ἁγι-άζω,
={ἁγίζω}, [LXX+1st c.AD+]:—passive, ἁγιασθήτω τὸ ὄνομά σου[NT]
ἁγιάζω
hagiazo
from 40; to make holy, i.e. (ceremonially) purify or consecrate;
(mentally) to venerate:--hallow, be holy, sanctify.
see GREEK for 40
ἁγιάζω
v.
I make holy, sanctify
ἁγιάζω hagiazō 28x
to separate, consecrate; cleanse, purify, sanctify; regard or reverence as holy
Verb-APM-3S — Verb · aorist · passive · imperative · third person · singularaorist passive imperative — a completed action, viewed as a whole.
V-APM-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: iMperative Person: third Number: Singular
28 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 28 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 119 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„Καὶ εὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν“ (Gen.
Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Σινᾶ πρὸς Μωϋσῆν κατὰ πρόσωπον: Καὶ ἁγιάσατε τὸ σάββατον κυρίου χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
The Greek word ἔτι (eti) is an adverb meaning 'yet,' 'still,' or 'even now.' It covers various temporal aspects—present, past, and future—as well as degrees of comparison. In the New Testament, it appears in verses like Mark 5:35 and 1 Corinthians 3:3. The entries indicate its use with negatives to mean 'no longer' and in comparative phrases to enhance meaning.
ἔτι, adv., as yet, yet, still; 1. of time; a. ofa thing which went on formerly, whereas now a different state of things exists or has begun to exist: arded Ve 4 ἑτοιμάζω to ἃ ptep., Mt. xxvii. 63; Lk. xxiv. 6, 44: Acts ix. 1; xviii. 18; 2 Th. ii. 5; with gen. absol.: ἔτι (δὲ) αὐτοῦ λαλοῦντος, Mt. xii. 46; xvil. 5; xxvi. 47; Mk. xiv. 43; Lk. viii. 49; xxii. 47; add, Lk. ix. 42; xxiv. 41; Jn. xx. 1; Acts x. 44; Ro. v. 8; Heb. ix. 8; with a finite verb, Heb. vii. 10; transposed so as to stand at the beginning of a sentence: ἔτι yap Χριστὸς ὄντων ἡμῶν ἀσθ. . . . ἀπέGave, Ro. v. 6; cf. W. § 61, 5 p. 553 (515); [B. 389 (333)]; with another notation of time, so that it may be trans. even (cf. Lat. jam) : ἔτι ἐκ κοιλίας μητρός, Lk. i. 15 (ἔτι ἐκ Bpépeos, Anthol. 9, 567,1; ἔτι am ἀρχῆς, Plut. consol. ad Apoll. 6 p. 104 d.). ὍὌ. of a thing which continues at present, even now: Mk. viii. 17 RG…
Read the full entry →ἔτι. P Lond 42% (B.c. 168) (=I. p. 30, Selections, p. 10) ὡς ἔτ[ι] σοῦ παρ[όν]τος πάντων ἐπεδεόμην, “ while you were still at home, I went short altogether.’’ In 26. 55 we have— ἔτι δὲ καὶ “Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικό[το]ς ἀπηγγελκότος κτὰλ., “᾿ἀπα now that Horus who brought the letter has told’’ etc.: cf. P Ryl II. 1459 (A.p. 38) ἔτι καὶ μὴ ἀρκ[εσ]θείς. P Oxy IV. 7448 (B.c. 1) (= Selections, p- 32) shows a common phrase γίνωσκε ὡς ἔτι καὶ viv ἐν ᾿Αλεξανδρέᾳ (1. —Spela) σμέν (/. ἐσμέν) : cf. P Hib I. 46% (B.c. 258) ἔτι οὖν καὶ νῦν ἢ τὸ ἀργύριον εἰσάγετε ἢ KTA., “‘now therefore at length either collect the money, or,” εἴς.» Revillout 2761. p. 295% (B.c. 131-0) (= Witkowski’, p. 96) ἔτι kal νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρ᾽ ἡμῶν, P Oxy VIII. τατι 13 (a.p. 203) ὃν δηλ(ῶ) τετελ(ευτηκέναι) ἔτι πάλαι, ‘whom I declare to have died long ago.” For the adv. used of degree…
Read the full entry →ἔτι (eti) — still.
ἔτι [ῐ],
adverb:
I. of Time,
I.1. of the Present, yet, still, ἔ. μοι μένος ἔμπεδον [Refs 8th c.BC+]; ἔτ᾽ ἐκ βρέφεος ever since babyhood, [Refs 8th c.BC+]; ἔ. καὶ ἐκ παρόντων variant in [Refs 5th c.BC+]
I.2. of the Past, mostly with imperfect, ἀήθεσσον γὰρ ἔτ᾽ αὐτῶν [Refs 8th c.BC+]: with aorist, [Refs 5th c.BC+]; ἔ. πρότερον, πρόσθεν, [Refs 5th c.BC+]: with the sense, already, γεγονέναι ἔ. οὐχ ἧττον ἢ εἶναι [Refs]
I.3. of the Future, yet, longer, ἄλγε᾽ ἔδωκεν.. ἠδ᾽ ἔ. δώσει [Refs 8th c.BC+]; hereafter, [Refs 5th c.BC+]
I.4. with a negative, no longer, οὐδὲ.. ἔ. παρέμειναν [Refs 1st c.BC+]; see at {οὐκέτι},{μηκέτι}.
ἔτι
eti
perhaps akin to 2094; "yet," still (of time or degree):--after that,
also, ever, (any) further, (t-)henceforth (more), hereafter, (any)
longer, (any) more(-one), now, still, yet.
see GREEK for 2094
ἔτι
Adv
still, yet, even now
ἔτι
of Time,
of the Present, yet, as yet, still, Lat. adhuc, Il., attic; cf. οὐκέτι.
of the Past, mostly with imperf., ἀήθεσσον γὰρ ἔτι they were yet unaccustomed, Il.; προορωμένοις ἔτι Thuc.
of the Future, yet, further, ἄλγε᾽ ἔδωκεν, ἠδ᾽ ἔτι δώσει Il.:—also hereafter, Aesch., Soph.
of Degree, yet, still, besides, further, moreover, Lat. praeterea, insuper, Hom., etc.; ἔτι δέ and besides, nay more, Thuc.
often to strengthen a comp., ἔτι μᾶλλον yet more, Il.; μᾶλλον ἔτι Od.; ἔτι πλέον Hdt., etc.
with the posit., ἔτι ἄνω yet higher up, Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
95 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 93 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 276 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
εἰ μὲν οὖν διείλεξαι τῶι Κράτωνι καὶ ὑπακήκοε, καλῶς ἂν ἔχοι· εἰ δὲ μή, ἔτι καὶ νῦν μὴ παρέργως αὐτὸ ποιήσας, ὅπως μὴ συμβῇ ἀναπληρουμένης τῆς ὠνῆς προεισπραχθέντα τὸν
σμηνῶν … τὸ ἀντίγραφον ὑπογέγραφα ε … … τὸ παρʼ ἡμῶν ὑπόμνημα … μὴ ἔτι καὶ νῦν ὁ Ἀμμώνιος ἐξευδοκῆι ὑμᾶς καὶ π … … καὶ τῶν σμηνῶν, τούς
πλειονάκις σοι γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν