Revelation 3:15 — Word Study
N1904οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός·
BSAI knoweidō■ yoursu <the>ho worksergon [works, actions] thathoti neitheroute [completely lacking] coldpsuchros [spiritually apathetic] you areeimi▸ noroute hot.zestos [zealously devoted] I wishophelon▸ [it would be best if] coldpsuchros you wereeimi▸ orē [either] hot;zestos [completely committed]
| Greek | English | Parsing |
|---|---|---|
| οἶδά | I know | Verb, perfect, active |
| σου | your | Personal pronoun, second person, genitive |
| τὰ | <the> | Article, accusative, plural |
| ἔργα | works | Noun, accusative, plural |
| ὅτι | that | Conjunction |
| οὔτε | neither | Conjunction, negative |
| ψυχρὸς | cold | Adjective, nominative, singular |
| εἶ | you are | Verb, present, active |
| οὔτε | nor | Conjunction, negative |
| ζεστός. | hot. | Adjective, nominative, singular |
| ὄφελον | I wish | Verb, second aorist, active |
| ψυχρὸς | cold | Adjective, nominative, singular |
| ἦς | you were | Verb, imperfect, active |
| ἢ | or | Particle |
| ζεστός· | hot; | Adjective, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I know your deeds; you are neither cold nor hot. How I wish you were one or the other! |
| KJV | I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. |
| ASV | I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. |
| YLT | I have known thy works, that neither cold art thou nor hot; I would thou wert cold or hot. |
| WEB | “I know your works, that you are neither cold nor hot. I wish you were cold or hot. |
| BBE | I have knowledge of your works, that you are not cold or warm: it would be better if you were cold or warm. |
Where they part company is ἔργα — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate clauses that express the condition and the wish.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectψυχρός
verbοιδα
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Revelation 3:15
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 — Message to the Church in Laodiceagenerated
Revelation 3:15 is part of a series of messages to seven churches, where Jesus critiques their spiritual state. In this case, the Laodicean church is criticized for being lukewarm — neither hot nor cold — which indicates a lack of genuine faith or commitment. This passage serves as a warning to the church about the dangers of complacency in their spiritual life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 3:1 | “To the angel of the church in Sardis write: These are the words of the One who holds the seven Spirits of God and the seven stars. I know your deeds; you have a reputation for being alive, yet you are dead. |
| 2 | Revelation 2:2 | I know your deeds, your labor, and your perseverance. I know that you cannot tolerate those who are evil, and you have tested and exposed as liars those who falsely claim to be apostles. |
| 3 | Revelation 2:4 | But I have this against you: You have abandoned your first love. |
| 4 | Matthew 24:12 | Because of the multiplication of wickedness, the love of most will grow cold. |
| 5 | Philippians 1:9 | And this is my prayer: that your love may abound more and more in knowledge and depth of insight, |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — ὄφελον, ophelongenerated
The verb ὄφελον is the second aorist form of ὀφείλω, meaning 'I wish' or 'I would that.' It expresses a strong desire for a different reality, emphasizing the speaker's wish for the subject to be in a different state than they currently are.
Here, Jesus expresses a wish that the Laodiceans were either fully committed (hot) or completely indifferent (cold), rather than in a state of lukewarmness. This highlights the importance of being decisive in one's faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'I know your deeds; you are neither cold nor hot. How I wish you were one or the other!' The KJV and ASV also maintain a similar structure, emphasizing the church's spiritual condition.
However, the BBE uses 'it would be better if you were cold or warm,' which shifts the focus slightly from Jesus' wish to a suggestion of what would be preferable. The translations generally agree on the core meaning but differ in phrasing.
Sentence Structuregenerated
The main finite verb is οἶδά, I know, which governs the entire clause. There are two main clauses: the first states the knowledge of their deeds, and the second expresses Jesus' wish regarding their spiritual state.
The structure reveals a contrast between the conditions of being cold or hot, with the lukewarm state being the focus of Jesus' concern. This contrast is critical to understanding the message being conveyed.
Septuagint Backgroundgenerated
In Revelation 3:15, the Greek word σου (su), meaning 'your', corresponds to the Hebrew אַתָּ֫ה (attah), which emphasizes the direct address to the audience regarding their personal actions.
The term ἔργα (ergon), translated as 'works', relates to the Hebrew מַעֲשֶׂה (ma'aseh), signifying deeds or actions, indicating a focus on the tangible results of one's faith. The conjunction ἢ (ē), meaning 'or', aligns with the Hebrew אוֹ (o), presenting a choice between two contrasting states, enhancing the rhetorical impact of the verse.
In plain words — the whole versegenerated
Revelation 3:15 shows that Jesus knows the actions of the church in Laodicea. He wishes they were either fully committed to Him or completely indifferent, rather than being lukewarm. This message serves as a warning against complacency in faith.
Frequently Asked Questionsgenerated
Being lukewarm refers to a lack of commitment or passion for one's faith, where a person is neither fully devoted to God nor completely indifferent.
Jesus desires a clear commitment to faith; being cold or hot indicates a position, while lukewarmness suggests apathy and a lack of genuine belief.
As indicated in verse 16, being lukewarm leads to rejection by Jesus, as He states that He will vomit them out of His mouth.
To avoid lukewarmness, one should actively engage in their faith through prayer, studying scripture, and participating in a community of believers.
Reflection Questionsgenerated
- In what areas of my life might I be lukewarm in my faith?
- How can I cultivate a more passionate commitment to my relationship with God?
- What steps can I take to ensure I am not complacent in my spiritual journey?
- How does understanding Jesus' desire for commitment impact my view of my own faith?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, discussing the implications of being lukewarm in faith and the importance of genuine commitment.
They learn good and do evil who, it is written, confess God by words and deny him by deeds. They, as the apostle says, repose in the law and know its intent and approve of those things that are the more profitable.Early Church Fathers on Revelation 3 →
Let us not only beware of serious sins, as I suggested above, but let us also spurn small daily acts of negligence as the poison of the devil.Early Church Fathers on Revelation 3 →
In this passage we recognize persons of nobility in the world, whom he says are neither hot nor cold but lukewarm, because, although they possess an abundance of wealth, they are empty of works of piety,Early Church Fathers on Revelation 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 3:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI know thy works,.... Which were far from being perfect, and not so good as those of the former church: that thou art neither cold nor hot; she was not "cold", or without spiritual life, at least in
Read John Gill on Revelation 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. Neither cold - antithesis to "hot" [ zestos (G2200) boiling ("fervent," Acts 18:25; Romans 12:11 : cf.
Read Robert Jamieson on Revelation 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI know thy works; I know and observe thy behaviour, thy ministerial function. That thou art neither cold nor hot; thou art neither openly profane and grossly scandalous, like heathens, or such as make no profession; nor yet hast thou any true zeal or warmth, either for the faith once delivered to the saints, or in love to God, seen in keeping his commandments, having the power and efficacy of godliness, teaching thee to deny all ungodliness and worldly lusts, . Thou hast a form of godliness, but deniest the life and power thereof. I would thou wert cold or hot: we must not think Christ wisheth any persons cold absolutely, but comparatively, intimating to us, that the condition of a…
Read Matthew Poole on Revelation 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. Ver. 15. That thou art neither cold] Such are our civil justiciaries, political professors, neuterpassive Christians; a fair day mends them not, and a foul day pairs them not; peremptory never to be more precise; resolved to keep on the warm side of the hedge, to sleep in a whole skin, suffer nothing, do nothing, that may interfere with their hopes or prejudice their preferments. I would thou wert] Better be a zealous Papist than a lukewarm Protestant. A zealous Papist (saith one) dare tell us to our heads that our religion is error, ourselves heretics, our end destruction; that one heaven cannot hold us…
Read John Trapp on Revelation 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15, 16) Neither cold nor hot.—The “heat” here is the glowing, fervent zeal and devotion which is commended and commanded elsewhere (Romans 12:11). It is not, however, the self-conscious, galvanised earnestness which, in days of senile pietism, passes for zeal. It is an earnestness which does not know itself earnest, being all too absorbed in its work. It is self-forgetful, and so self-sacrificing, rather than ambitious of self-sacrifice. It is, in short, kindled of God, and sustained byconverse with the Divine One (Luke 24:32), and restored by intercourse with Him (see Revelation 3:20; comp. 1 John 4:15-20). The “cold” describes the state of those who are as yet untouched by the Gospel of…
Read Charles John Ellicott on Revelation 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Thou art neither cold nor hot] Ye are neither heathens nor Christians-neither good nor evil-neither led away by false doctrine, nor thoroughly addicted to that which is true. In a word, they were listless and indifferent, and seemed to care little whether heathenism or Christianity prevailed. Though they felt little zeal either for the salvation of their own souls or that of others, yet they had such a general conviction of the truth and importance of Christianity, that they could not readily give it up. I would thou wert cold or hot] That is, ye should be decided; adopt some part or other, and be in earnest in your attachment to it. If ever the words of Mr. Erskine, in his Gospel…
Read AdamClarke on Revelation 3 →CambridgeThe Cambridge Bible for Schools and Colleges15. neither cold nor hot] Neither untouched by spiritual life, dead and cold, as an unregenerate heathen would be, nor “fervent (lit. boiling—a cognate word to that here used) in spirit” (Romans 12:11). We might naturally speak (perhaps the Lord does, Matthew 24:12) of those as “cold” who were such as the Laodiceans were, and of course here something more is meant: but that further meaning can hardly be being “actively opposed” to the Gospel, but only being utterly unaffected by it.I would thou wert cold or hot] For the sentiment that it would be better even to be “cold,” cf. 2 Peter 2:21; though there the apostasy described is no doubt more deadly than here. But according to the Greek…
Read Cambridge on Revelation 3 →Albert Barnes1798–1870Barnes' Notes on the BibleI know thy works - notes on Revelation 2:2. That thou art neither cold nor hot - The word “cold” here would seem to denote the state where there was no pretension to religion; where everything was utterly lifeless and dead.
Read Albert Barnes on Revelation 3 →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
I know your deeds; you are neither cold nor hot. How I wish you were one or the other!
“I know your works, that you are neither cold nor hot. I wish you were cold or hot.
I know your deeds; you are neither cold nor hot. How I wish you were one or the other!
‘I know your deeds, that you are neither cold nor hot. I wish you were either cold or hot!
Tyndale line
I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
I knowe thy woorkes, that thou art neither colde nor hote: I woulde thou werest colde or hote.
Strictly literal
I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot.
I have known thy works, that neither cold art thou nor hot; I would thou wert cold or hot.
I have known your works, that you are neither cold nor hot; I wish you were cold or hot.
“I know what you have done, and that you are neither cold nor hot. I wish that you were either cold or hot!
From the Latin
I know thy works, that thou art neither cold, nor hot. I would thou wert cold, or hot.
Simplified
I know what you have accomplished—you're neither hot nor cold. I wish you were hot or cold!
I have knowledge of your works, that you are not cold or warm: it would be better if you were cold or warm.
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.
Scio opera tua : quia neque frigidus es, neque calidus : utinam frigidus esses, aut calidus :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܝܕܥ ܐܢܐ ܥܒܕܝܟ ܠܐ ܩܪܝܪܐ ܐܢܬ ܘܠܐ ܚܡܝܡܐ ܕܘܠܐ ܗܘܐ ܕܐܘ ܩܪܝܪܐ ܬܗܘܐ ܐܘ ܚܡܝܡܐ
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.
οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός·
The standard critical text of the New Testament.
οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός·
The previous edition, still widely cited.
οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός·
The Society of Biblical Literature edition, freely licensed.
οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός·
The edition that turned scholarship toward the earliest manuscripts.
οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός·
An independent critical text built from the oldest witnesses then known.
οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός·
A recent critical edition following documentary evidence closely.
οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός·
The reading of the majority of surviving manuscripts.
οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς — ἢ ζεστός·
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 |
|---|---|---|
| ἦς you were | 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 3:15
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.
Verb-RAI-1S — Verb · perfect · active · indicative · first person · singularperfect active indicative — a past action whose result still stands.
V-RAI-1S Part of Speech: Verb Tense: peRfect Voice: Active Mood: Indicative Person: first Number: Singular
285 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GS — Personal pronoun · second person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-2GS Part of Speech: Personal pronoun Person: second Case: Genitive Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APN — Article · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
T-APN Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἔργον, transliterated as ergon, means 'work' or 'deed' and is derived from a root meaning 'to work.' It encompasses a wide range of meanings, including tasks, actions, and products of labor. In the New Testament, it is frequently used to describe both human actions and divine works, appearing in verses like John 3:21 and Ephesians 2:10.
ἔργον, -ου, τό (originally Ϝέργον, work), [very freq. in LXX, chiefly for מַעֲשֶׂה, מְלָאכָה, also for עֲבֹדָה, פֹּעַל, etc. ;]
work, task, employment: Mk 13:34, Jo 4:34 17:4, Ac 13:2, Phl 1:22 2:30, I Th 5:13, al.; of an enterprise or undertaking (De 15:10, Wi 2:12), Ac 5:38.
a deed, action: Tit 1:16, Ja 1:25 . disting. from λόγος, Lk 24:19, Ro 15:18, II Th 2:17…
Read the full entry →ἔργον, -ου, τό, anciently Fepyov, (Germ.Werk, [ Eng. work; ef. Vanitek p. 9227); Sept. for Ὁ}, 772y, and countless times for man and wy; work i. 6. 1. business, employment, that with which any one is occupied : Mk. xiii. 34 (διδόναι τινὶ τὸ ἔργον αὐτοῦ); Acts xiv. 26 (πληροῦν) ; 1 Tim. iii. 1; thus of the work of salvation committed by God to Christ: διδόναι and τελειοῦν, Jn. xvii. 4; of the work to be done by the apostles and other Christian teachers, as well as by the presiding officers of the religious assemblies, Acts xiii. 2; xv. 38; 1 Th. v. 13; Phil. i. 22; τὸ ἔργον τινός, yen. of the subj., the work which one does, service which one either performs or ought to perform, 1 Th. v. 13; ἔργον ποιεῖν τινος to do the work of one (i. 6. incumbent upon him), εὐαγγελιστοῦ, 2 Tim. iv.5; τὸ ἔργον τινός i. e. assigned by one and to be done for his sake: τὸ ἔργον τοῦ θεοῦ τελειοῦν, used of…
Read the full entry →ἔργον. A few miscellaneous exx. of this common word (MGr ἔργο) will suffice : P Petr II. 11 (1) (mid. iii/B.c.) εἰ δυνατόν ἐστιν καὶ μηθέν σε τῶν ἔργων κωλύει, πειράθητι ἐλθεῖν els τὰ ᾿Αρσινόεια, P Par 667: (i/B.c.) ὧν τὰ ἔργα ἀναβάλουσιν (1 --λλ--}, ‘‘whose work is postponed,” P Oxy XII. 1457} (B.C. 4-3) O[vous] θηλήας δύο. . ἐργαζομένας pov τὰ ἴδια ἔργα, P Ryl II. 154° (a.p. 66) τὰ kat’ ἔϊτο]ς γεωργικὰ ἔργα πάντα, and P Tebt 11. 423% (early iii/A.D.) ἄλλοτέ σοι ἔγραψα ὑπομιμνήσκων περὶ τῶν ἔργων. In P Giss I. 201° (ii/A.D.) the word is almost = ‘‘ sample ”—épyé[fo]par τὰ ἔρια! . . . ἃ] ἔγραψας... ὁποῖ]ον δέ σοι χρῶ[μ]α ἀρέσκει, [δήλω]σον δι᾽ ἐπι[σ]τολῆς ἢ μεικρὸν ἔρ[γο]ν (or ἔρ[ιο Jv, see 5.U. ἀρέσκω) αὐτοῦ…
Read the full entry →ἔργον (ergon) — work.
ἔργον,
Doric dialect ϝέργον [Refs 6th c.BC+], Elean ϝάργον [Refs 6th c.BC+] weorc (neuter) 'work', Avest. var[schwa]za-):— work, [Refs 8th c.BC+]; especially in plural, [Refs 8th c.BC+]; τὰ σ᾽ αὐτῆς ἔργα κόμιζε see to thine own tasks, [Refs 8th c.BC+]
1. in [Refs 8th c.BC+]works or deeds of war, [Refs 8th c.BC+]; ἐν τῷ ἔ. during the action, [Refs 6th c.BC+]; ἔργου ἔχεσθαι to engage in battle, [Refs]
2. of peaceful contests, [Refs 5th c.BC+]; also ἔργα θῆκε κάλλιστ᾽ ἀμφὶ κόμαις placed [the reward of] noble deeds about his hair, [Refs]
3. of works of industry,
3. a of tillage, tilled lands, [Refs 8th c.BC+]; οὔτε βοῶν οὔτ᾽ ἀνδρῶν φαίνετο ἔργα [Refs] —the title of Hesiod's work; πατρώϊα ἔ. their father's lands, [Refs 8th c.BC+] will neither go to our farms, [Refs]…
ἔργον
ergon
from a primary (but obsolete) ergo (to work); toil (as an effort or
occupation); by implication, an act:--deed, doing, labour, work.
ἔργον, ου, τό
n.n.
work, labor, action, deed
ἔργον ergon 169x
anything done or to be done; a deed, work, action, Jn. 3:21; Eph. 2:10; 2 Cor. 9:8, et al. freq.; duty enjoined, office, charge, business, Mk. 13:34; Jn. 4:34, et al. freq.; a process, course of action, Jas. 1:4; a work, product of an action or process, Acts 7:41; Heb. 1:10; substance in effect, Rom. 2:15
ἔργον ἔργον, ου, τό, Ε῎ργω work, Hom., etc.; τὰ σαυτῆς ἔργα κόμιζε mind your own business, Hom.:
in Il. mostly of deeds of war, πολεμήϊα ἔργα Il., etc.; so, ἐν τῷ ἔργῳ during the action, Thuc.; ἔργου ἔχεσθαι to engage in battle, id. Thuc.
of works of industry, tilled lands, fields, farms, Hom.; οὔτε βοῶν οὔτ᾽ ἀνδρῶν ἔργα (cf. Virgil's hominumque boumque labores), Il.; ἔργα Ἰθάκης the tilled lands of Ithaca, Od.; so in attic, τὰ κατ᾽ ἀγροὺς ἔργα, etc.:—then, generally, property, wealth, possessions, ἔργον ἀέξειν Od.
of women's work, weaving, Hom.
of other occupations, θαλάσσια ἔργα fishing, as a way of life, Od.; periphr., ἔργα δαιτός works of feasting, Il.; so, ἔργα θήρας, etc. Xen., etc.:—in attic also of all kinds of works, such as…
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
→ GOOD
Jesus an example of Joh 10:32; Ac 10:38
Holy women should manifest 1Ti 2:10; 5:10
In the judgment, will be an evidence of faith Mt 25:34-40; with Jas 2:14-20
Servants should be patterns of Tit 2:7
176 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 169 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 285 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Τρία οὖν δόγματά ἐστιν κυρίου: ζωῆς ἐλπίς, ἀρχὴ καὶ τέλος πίστεως ἡμῶν: καὶ δικαιοσύνη, κρίσεως ἀρχὴ καὶ τέλος: ἀγάπη εὐφροσύνης καὶ ἀγαλλιάσεως ἔργων δικαιοσύνης μαρτυρία.
Ζήνωνι χαίρειν Ἁρμάεις καὶ Τεῶς. ἐνέβημεν εἰς τὰ ἔργα ἀπὸ ἔτους λδ, σοῦ συντάξαντος ἡμῖν τοῖς ἔργοις προσέχειν τετράμηνον. ἔστιν δὲ ἡμῖν μῆνες
τοὺς … διώρυγι καὶ εἰς … ὡς τῶν δ … γίνονται δραχμαὶ ρνδ γίνονται ἔργων δραχμαὶ φκβ εἰσὶ δὲ φ καὶ ὥστε Ἄνδρωνι εἰς τοὺς ἐν Φιλαδελφείαι φυλακίτας καὶ
ὅτι ἐπίστῃ με ε οικοτημον. καλῶς οὖν ποιήσεις γράψας Ἀγήνορι ὅπως ἀφεθεὶς πρὸς τοῖς ἔργοις γένωμαι καὶ μὴ ἐν τῆι φυλακῆι καταφθαρῶ. ἔρρωσο. ἔτους ζ, Ἐπεὶφ
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
The Greek word οὔτε (i.e., *oute*) is a negative particle meaning 'neither' or 'nor.' It is often used to connect negative clauses, as in 'neither... nor...' and can appear in various forms, such as οὐ... οὔτε. The New Testament uses it in several verses, including Galatians 1:12 and Revelation 5:4.
οὔτε, (ov and τέ), an adjunctive negative conj., [fr. Hom. down], (differing fr. μήτε as οὐ does fr. μή [q. v. ad init.], and fr. οὐδέ as μήτε does fr. μηδέ; see pyre and οὐδέ), neither; and not. 1. Examples in which οὔτε stands singly : a. οὐ... οὔτε, Rev. xii. 8 Rec. (where GL T Tr WH οὐδέ); xx. 4 RG (where L T Tr WH οὐδέν ; οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό, Rev. ν. 4; cf. W.491 (457); Β. 367 (315); οὐ... οὐδὲ... οὔτε, 1 Th. ii. 8 RG (where L T Tr WH more correctly οὐδέ) [W.493 (459); B. 368 (315)]; οὐδὲ... οὔτε (so that οὔτε answers only to the ov in οὐδέ), Gal. i. 12 Β GT WH txt. [W. 492 (458) ; B. 366 (814). Ὁ. οὔτε. .. καί, like Lat. neque ... et, neither. . .and: Jn. iv. 11; 3 Jn. 10, (Eur. Iph. T. 591; but the more common Grk. usage was ov... τέ, ef. Klotz ad Devar. ii. 2 p. 714; Passow 5. ν. Β. 2; [L. and 5. 8. νυ. II. 4]; W. § 55, 7; [Β. ὃ 149, 13 c.]).…
Read the full entry →οὔτε. P Petr III. 53 (7)® (iii/B.c.) (= Witkowski?, p. 45) οὐκ οἶμαί σε ἀγνοεῖν οὔτίε. .. . ἀἸπεσχίσθην drdaqd...., P Oxy XIV. 16418 (a loan with right of habitation—a,p. 68) οὐκ οὔσης pe οὔτ᾽ ἄλλῳ οὐδενὶ ἐξουσίας ἐκβάλλιν σε οὐδὲ τοὺς παρὰ σοῦ ἐκ τοῦ ἐνοικισμοῦ, ‘neither I nor any one else having the right to expel you or your agents from the habitation” (Edd.), 25. 1775® (iv/a.D.) οὐχ ὥκνησα οὔτε πάλιν ἠμέλησα. A good ex. of οὔτε. . . οὔτε is afforded by the well-known boy’s letter, P Oxy I. 1198 (ii/iii a.p.) (= Selections, p. 103), where the boy threatens his father thatif he does not take him to Alexandria—ovd μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε viyévw σε εἶτα, ““1 won't write you a letter, or speak to you, or wish you health” : cf. also BGU IT. 530% (i/a.p.) (= Selections, p. 60f.) οὔτε ἀντέγραψας οὔτε ἦλθας, ‘‘ you neither answered nor…
Read the full entry →οὔτε (oute) — neither.
οὔτε,
adverb, (οὐ, τε) joining negative clauses, as τε joins positive, but rare in the simple sense and not, [Refs 8th c.BC+]; οὔτε γὰρ ἐκείνους διδόναι, Latin neque enim, [Refs]; and occasionally in later writers, [Refs 4th c.BC+]
II. mostly repeated, οὔτε.., οὔτε.. neither.., nor.., Latin neque.., neque.., [Refs 8th c.BC+], as οὔτ᾽ ἂρ.., οὔτε..; οὔτ᾽ ἂρ.., οὔτ᾽ ἂρ..; οὔτ᾽ ἄρ τε.., οὔτ᾽ ἄρα.. [Refs 8th c.BC+]; οὔτ᾽ ἄρ.., οὔτε τι.., or οὔτε τι.., οὔτε..,[Refs 8th c.BC+]; so too οὔτε.., οὔτε μὴν.. [Refs 5th c.BC+]
II.2. frequently used to divide up a general negation into two or more parts, ὡς δ᾽ ἐν ὀνείρῳ οὐ δύναται φεύγοντα διώκειν, οὔτ᾽ ἂρ ὁ τὸν δύναται ὑποφεύγειν οὔθ᾽ ὁ διώκειν [Refs 8th c.BC+]: without a negative…
οὔτε
oute
from 3756 and 5037; not too, i.e. neither or nor; by analogy, not
even:--neither, none, nor (yet), (no, yet) not, nothing.
see GREEK for 3756
see GREEK for 5037
οὔτε
Neg.cj.
and not, neither, nor
οὔτε
οὐ τε and not, Il., Hdt.
mostly repeated, οὔτε . . , οὔτε . . , neither . . , nor . . , Lat. neque . . , neque . . , Hom., etc.: —οὔτε may be foll. by a posit. clause with τε, Lat. neque . . , et . . , οὔτ᾽ αὐτὸς κτενέει, ἀπό τ᾽ ἄλλους πάντας ἐρύξει he will both not kill and will defend, Il.:—the former οὔτε is sometimes omitted, ναυσὶ δ᾽ οὔτε πεζός [neither] by sea nor by land, Pind.
Conj-N — Conjunction · negativeconjunction — it joins clauses, and never changes form.
CONJ-N CONJunction or conjunctive particle Negative
87 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 91 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
ὁπόσην βούλει ὑπάρχειν σοι. ἀλλὰ περὶ μὲν τούτων παραγενόμενος αὐτὸς ἐπισκέψει· τὰς δὲ ληνοὺς οὔτε ἐπισκευάζει οὐδεὶς οὔτε ἄλλας οἰκοδομοῦσι, ὁ δὲ καιρὸς πάρεστι· Παχὼνς γὰρ πέρυσι κη ἠρξάμεθα
καὶ εἰσανηλωκέναι εἰς τὴν οἰκοδομὴν … … Φιλαδελφείαι ἐπʼ Ἀγήνορος τοῦ στρατηγοῦ καὶ Ἀρσινόη οὔτε τοὺς ε … … … … … … οὔτε ὡς ᾠκοδομήκει τὴν οἰκίαν, τοῦ
τῶι νεωτέρας ἀπολελεῖφθαι, ὡς δὲ κατὰ τὸ συνγενικὸν ἐπελθὼν σὺν τοῖς ἐνκαλουμένοις καὶ ἄλλοις οὔτε κατʼ ἀνχιστείαν ἀπογραψάμενοι οὔτε κατὰ διαθήκην ἀπολελειμμένοι ἐπίτροποι κατὰ τὸ σιωπώμενον ἐμβατεύσαντες εἰς τὴν
The Greek word ψυχρός (*psuchros*) means 'cold' and can refer to temperature or a metaphorical sense of indifference or lack of warmth in feelings. It appears in the New Testament in contexts like Matthew 10:42, where it describes cold water, and Revelation 3:15-16, where it refers to indifferent individuals. The lexicons note its use in various literary contexts, including descriptions of people and things as cold-hearted or ineffective.
ψυχρός, -ά, -όν
(< ψύχω),
[in LXX: Pr 25:25 (קַר), Si 43:20, IV Mac 11:26 * ;]
cold: sc. ὕδωρ (cf. Theogn., 263; Hdt., ii, 37), Mt 10:42; metaph., of indifferent persons, Re 3:15, 16 †
ψυχρός, -d, -dv, (ψύχω, q. ν.), fr. Hom. down, cold, cool: neut. of cold water, ποτήριον Ψυχροῦ, Mt. x. 42 (ψυχρῷ Aodvra, Hat. 2, 37]; ψυχρὸν πίνειν, Epict. ench. 29, 2; πλύνεσθαι ψυχρῷ, diss. 4, 11, 19; cf. W. 591 (550)); metaph. like the Lat. frigidus, cold i. 6. sluggish, inert, in mind (Ψ. τὴν ὀργήν, Leian. Tim. 2): of one destitute of warm Christian faith and the desire for holiness, Rey. iii. 15 sq.
ψυχρός, “cold”: neut. ‘cold water” (Mt 1042): cf. the inscr. found in a burial chamber Preésigke 335 8(801 σοι] ἴΟσιρις τὸ ψυχρὼν ὕδωρ, and so often. The adj. appears alone in the medical Sy 804 (= %1170)80 ἀναγαργαρίζεσθαι ψυχρῷ πρὸς τὴν σταφυλήν, “to be used as a gargle with cold water for the uvula,” and for Wuxpoddpos cf. P Oxy VI. 8964 (A.D. 316) τῶν δύο ψυχροφόρων, ‘the two cold water conductors,” in connexion with baths.
ψυχρός (psuchros) — cold.
ψῡχρός, ά, όν,
cold, χάλαζα, νιφάδες, χιών, [Refs 8th c.BC+]; ψ. χαλκός (as we say 'cold steel') [Refs 8th c.BC+]; ψυχρόν (without ὕδωρ) [Refs 6th c.BC+] also ={ψῦχος}, cold, [Refs 5th c.BC+]: of the air, αὔρη ψ. [Refs 8th c.BC+]; ψ. βίος life in the cold, [Refs 5th c.BC+]; of cold meats, [Refs 2nd c.AD+]; of a snake, [Refs 3rd c.BC+]: comparative -ότερος[Refs 5th c.BC+]: superlative -ότατος[Refs 1st c.BC+]
II. metaphorically,
II.1. ineffectual, vain, ἐπικουρίη ψ. [Refs 5th c.BC+]; θερμὴν ἐπὶ ψυχροῖσι καρδίαν ἔχεις a hot spirit in a cold business, [Refs]
II.2. of feelings, ψ. τέρψις, ἐλπίς, [Refs 5th c.BC+]
II.3. of persons, cold-hearted, heartless, indifferent, [NT+5th c.BC+]
ψυχρός
psuchros
from 5592; chilly (literally or figuratively):--cold.
see GREEK for 5592
ψυχρός, ά, όν
Adj
cold, cold-hearted
ψυχρός ψυ_χρός, ή, όν ψύχω cold, chill, Il.; ψ. χαλκός (as we say "cold steel") id. Il.; of water, ψ. ὕδωρ Od., Thuc.; and ψυχρόν alone, ψυχρῷ λοῦνται Hdt.; of dead things, νέκυς Soph.; also τὸ ψυχρόν ῀ ψῦχος, cold, id. Soph.:—comp. -ότερος, Hdt., Plat.
metaph., Lat. frigidus,
of things and events, cold, unreal, ψ. ἐπικουρίη Hdt.; ἐπαρθεὶς ψυχρῇ νίκῃ id. Hdt.; ψ.παραγκάλισμα Soph.; ψυχρὰ τέρψις, ἐλπίς Eur.
of persons, cold-hearted, heartless, spiritless, Plat., Xen.
of language, cold, frigid, Plat., Dem.
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
kold (qor; psuchros (adj.), psuchos (noun)): Palestine is essentially a land of sunshine and warmth.
1. Temperature in Palestine:
The extreme cold of northern latitudes is unknown. January is the coldest month; but the degree of cold in a particular place depends largely on the altitude above the sea. On the seacoast and plain the snow never falls; and the temperature reaches freezing-point, perhaps once in thirty years. In Jerusalem at 2,500 ft. above the sea the mean temperature in January is about 45 degrees F., but the minimum may be as low as 25 degrees F. Snow occasionally falls, but lasts only a short time. On Mt. Hermon and on the Lebanons snow may be found the whole year, and the cold is most intense, even in the summer. In Jericho and around the Dead Sea, 1,292 ft. below sea-level, it is correspondingly hotter, and cold is not known.
2. Provision against Cold:
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-2S — Verb · present · active · indicative · second person · singularpresent active indicative — an action in progress.
V-PAI-2S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Singular
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word οὔτε (i.e., *oute*) is a negative particle meaning 'neither' or 'nor.' It is often used to connect negative clauses, as in 'neither... nor...' and can appear in various forms, such as οὐ... οὔτε. The New Testament uses it in several verses, including Galatians 1:12 and Revelation 5:4.
οὔτε, (ov and τέ), an adjunctive negative conj., [fr. Hom. down], (differing fr. μήτε as οὐ does fr. μή [q. v. ad init.], and fr. οὐδέ as μήτε does fr. μηδέ; see pyre and οὐδέ), neither; and not. 1. Examples in which οὔτε stands singly : a. οὐ... οὔτε, Rev. xii. 8 Rec. (where GL T Tr WH οὐδέ); xx. 4 RG (where L T Tr WH οὐδέν ; οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό, Rev. ν. 4; cf. W.491 (457); Β. 367 (315); οὐ... οὐδὲ... οὔτε, 1 Th. ii. 8 RG (where L T Tr WH more correctly οὐδέ) [W.493 (459); B. 368 (315)]; οὐδὲ... οὔτε (so that οὔτε answers only to the ov in οὐδέ), Gal. i. 12 Β GT WH txt. [W. 492 (458) ; B. 366 (814). Ὁ. οὔτε. .. καί, like Lat. neque ... et, neither. . .and: Jn. iv. 11; 3 Jn. 10, (Eur. Iph. T. 591; but the more common Grk. usage was ov... τέ, ef. Klotz ad Devar. ii. 2 p. 714; Passow 5. ν. Β. 2; [L. and 5. 8. νυ. II. 4]; W. § 55, 7; [Β. ὃ 149, 13 c.]).…
Read the full entry →οὔτε. P Petr III. 53 (7)® (iii/B.c.) (= Witkowski?, p. 45) οὐκ οἶμαί σε ἀγνοεῖν οὔτίε. .. . ἀἸπεσχίσθην drdaqd...., P Oxy XIV. 16418 (a loan with right of habitation—a,p. 68) οὐκ οὔσης pe οὔτ᾽ ἄλλῳ οὐδενὶ ἐξουσίας ἐκβάλλιν σε οὐδὲ τοὺς παρὰ σοῦ ἐκ τοῦ ἐνοικισμοῦ, ‘neither I nor any one else having the right to expel you or your agents from the habitation” (Edd.), 25. 1775® (iv/a.D.) οὐχ ὥκνησα οὔτε πάλιν ἠμέλησα. A good ex. of οὔτε. . . οὔτε is afforded by the well-known boy’s letter, P Oxy I. 1198 (ii/iii a.p.) (= Selections, p. 103), where the boy threatens his father thatif he does not take him to Alexandria—ovd μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε viyévw σε εἶτα, ““1 won't write you a letter, or speak to you, or wish you health” : cf. also BGU IT. 530% (i/a.p.) (= Selections, p. 60f.) οὔτε ἀντέγραψας οὔτε ἦλθας, ‘‘ you neither answered nor…
Read the full entry →οὔτε (oute) — neither.
οὔτε,
adverb, (οὐ, τε) joining negative clauses, as τε joins positive, but rare in the simple sense and not, [Refs 8th c.BC+]; οὔτε γὰρ ἐκείνους διδόναι, Latin neque enim, [Refs]; and occasionally in later writers, [Refs 4th c.BC+]
II. mostly repeated, οὔτε.., οὔτε.. neither.., nor.., Latin neque.., neque.., [Refs 8th c.BC+], as οὔτ᾽ ἂρ.., οὔτε..; οὔτ᾽ ἂρ.., οὔτ᾽ ἂρ..; οὔτ᾽ ἄρ τε.., οὔτ᾽ ἄρα.. [Refs 8th c.BC+]; οὔτ᾽ ἄρ.., οὔτε τι.., or οὔτε τι.., οὔτε..,[Refs 8th c.BC+]; so too οὔτε.., οὔτε μὴν.. [Refs 5th c.BC+]
II.2. frequently used to divide up a general negation into two or more parts, ὡς δ᾽ ἐν ὀνείρῳ οὐ δύναται φεύγοντα διώκειν, οὔτ᾽ ἂρ ὁ τὸν δύναται ὑποφεύγειν οὔθ᾽ ὁ διώκειν [Refs 8th c.BC+]: without a negative…
οὔτε
oute
from 3756 and 5037; not too, i.e. neither or nor; by analogy, not
even:--neither, none, nor (yet), (no, yet) not, nothing.
see GREEK for 3756
see GREEK for 5037
οὔτε
Neg.cj.
and not, neither, nor
οὔτε
οὐ τε and not, Il., Hdt.
mostly repeated, οὔτε . . , οὔτε . . , neither . . , nor . . , Lat. neque . . , neque . . , Hom., etc.: —οὔτε may be foll. by a posit. clause with τε, Lat. neque . . , et . . , οὔτ᾽ αὐτὸς κτενέει, ἀπό τ᾽ ἄλλους πάντας ἐρύξει he will both not kill and will defend, Il.:—the former οὔτε is sometimes omitted, ναυσὶ δ᾽ οὔτε πεζός [neither] by sea nor by land, Pind.
Conj-N — Conjunction · negativeconjunction — it joins clauses, and never changes form.
CONJ-N CONJunction or conjunctive particle Negative
87 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 91 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
ὁπόσην βούλει ὑπάρχειν σοι. ἀλλὰ περὶ μὲν τούτων παραγενόμενος αὐτὸς ἐπισκέψει· τὰς δὲ ληνοὺς οὔτε ἐπισκευάζει οὐδεὶς οὔτε ἄλλας οἰκοδομοῦσι, ὁ δὲ καιρὸς πάρεστι· Παχὼνς γὰρ πέρυσι κη ἠρξάμεθα
καὶ εἰσανηλωκέναι εἰς τὴν οἰκοδομὴν … … Φιλαδελφείαι ἐπʼ Ἀγήνορος τοῦ στρατηγοῦ καὶ Ἀρσινόη οὔτε τοὺς ε … … … … … … οὔτε ὡς ᾠκοδομήκει τὴν οἰκίαν, τοῦ
τῶι νεωτέρας ἀπολελεῖφθαι, ὡς δὲ κατὰ τὸ συνγενικὸν ἐπελθὼν σὺν τοῖς ἐνκαλουμένοις καὶ ἄλλοις οὔτε κατʼ ἀνχιστείαν ἀπογραψάμενοι οὔτε κατὰ διαθήκην ἀπολελειμμένοι ἐπίτροποι κατὰ τὸ σιωπώμενον ἐμβατεύσαντες εἰς τὴν
ζεστός is an adjective meaning 'boiling hot' or 'hot,' derived from the verb ζέω. It can describe literal heat, such as boiling water or hot springs, and is also used metaphorically to indicate fervency or zeal, as seen in Revelation 3:15-16. The lexicons do not show significant disagreement.
ζεστός (zestos) — hot.
ζεστός, ή, όν,
(ζέω) seethed, boiled, κρέα ζ. καὶ ὀπτά [Refs 2nd c.AD+]
II. hot, ὕδωρ [Refs 2nd c.BC+]; ὕδατα ζ., of hot springs, [Refs 1st c.BC+]; opposed to χλιαρός, [Refs 2nd c.AD+]; λίθος Ps.-[Refs 1st c.AD+]; εἰ δὲ -οτέρας κράσεως δέοιντο if they want the oil-bath hotter, [NT+1st c.AD+]
ζεστός
zestos
from 2204; boiled, i.e. (by implication) calid (figuratively,
fervent):--hot.
see GREEK for 2204
ζεστός, ή, όν
Adj
boiling hot
ζεστός zestos 3x
pr. boiled; boiling, boiling hot; met. glowing with zeal, fervent, Rev. 3:15, 16*
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
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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The Greek word ὄφελον is the second aorist form of ὀφείλω, expressing a wish that something were or had been the case, often translated as "O that!" or "Would that!" It appears in the New Testament in contexts like 1 Corinthians 4:8 and Galatians 5:12. The lexicons note its use with various verb forms to convey unattainable wishes.
ὄφελον, 2 aor. of ὀφείλω, without the augment (v. M, Pr., 201n), used to express a fruitless wish;
[in LXX (with aor. indic.): Ex 16:3 (מִי־יִתֵּן), Nu 14:3 (2) 20:3 (לוּא), Ps 118 (119):5 (אַחֲלֵי), etc.;]
in cl. with an infin. (chiefly poët.),
would that: with indic. aor., I Co 4:8; impf., II Co 11:1, Re 3:15; fut., Ga 5:12 (a practicable wish, v. Bl., 206 f., 220. The construction with indic. is only found in late writers.)†
ὄφελον (for ὥφελον, without the augm., 2 aor. of ὀφείλω; in earlier Grk. with an inf., as ὥφελον θανεῖν, I ought to have died, expressive of a wish, i. q. would that I were dead; in later Grk. it assumes the nature of an interjection, to be rendered) would that, where one wishes that a thing had happened which has not happened, or that a thing be done which probably will not be done [ef. W. 301 sq. (283); B. 8. 150, 5]: with an optative pres. Rev. iii. 15 Ree.; with an indicative impf., Rev. ibid. GLT Tr WH; 2 Co. xi. 1, (Epict. diss. 2, 18, 15; Ignat. ad Smyrn. ο. 12); with an indie. aorist, 1 Co. iv. 8 (Ps. exviii. (exix.) 5; ὄφελον ἀπεθάνομεν, Ex. xvi. 3; Num. xiv. 2; xx. 3); with the future, Gal. ν. 12 (Leian. soloee. [or Pseudosoph.] 1, where this construction is classed as a solecism). Cf. Passow ii. p. 603°; [L. and S. 5. v. ὀφείλω, IT.…
Read the full entry →ὄφελον. This form = “1 would that,” which is found in the NT (1 Cor 45 a/.) for Sedov (cf. Moulton Pro/eg. p. 201), may be illustrated from OGZS 315! (B.c. 164-3) ὄφελομ μὲν ἡ θεὸς... στερῆσαι τὸν ταῦτα πο[ήσαντα ὧν] μάλιστα ἐπιθυμεῖ, where it will be noted the editor reads στερῆσαι (inf.) rather than στερήσαι (opt.). In P Giss I. 17! (time of Hadrian), a slave writes to her sick master—ddqedov εἰ ἐδυνάμεθα πέτασθαι καὶ ἐλθεῖν kal προσκυνῆσαί σε, “᾿ would that I could fly and come and pay my respects to you.” ᾿Ὥφελον is common with the Ist pers. in Epictetus (but does not occur in the NT), e.g. ii. 21. 1 Sedov ὡς φρένας ἔχω οὕτω καὶ τύχην εἶχον : for the 3rd pers. following, as in Gal 514, cf. 16. ii, 18. 15 ὥφελόν (ὄφελόν 5) τις μετὰ ταύτης…
Read the full entry →ὄφελον (ophelon) — I wish!.
Included with: ὀφείλ-ω,
imperfect ὤφειλον; Epic dialect ὀφέλλω (also Aeolic dialect, [Refs 4th c.BC+]imperfect ὤφελλον or ὄφελλον, see infr. II. [Refs 8th c.BC+]: future ὀφειλήσω [Refs 5th c.BC+]: aorist 1 ὠφείλησα [Refs 5th c.BC+] (ἐπ-): perfect ὠφείληκα: pluperfect -ήκειν[Refs 4th c.BC+]aorist 2 ὤφελον (see. below [Refs]:—passive, aorist participle ὀφειληθείς [Refs 5th c.BC+]. (Cretan dialect ὀφήλω [Refs], written ὀπέλο [Refs 4th c.AD+] ὀφέλλω (see. above) and ὀφήλω [Refs 4th c.BC+]: in early Attic dialect Inscrr. written both ὀφελ -IG 12.91.8[Refs]:—owe, have to pay or account for, τὸ καὶ μοιχάγρι᾽ ὀφέλλει [Refs 8th c.BC+]; ὅτι μοι.. ζωάγρι᾽ ὀφέλλεις[Refs 8th c.BC+]; τί ὀφείλω; what do I owe? [Refs 5th c.BC+]; ὀ. ἀργύριον, χρέα, [Refs 5th c.BC+] to be debtor to another, [Refs 5th c.BC+]: absolutely, to be in debt, [Refs 5th c.BC+]; οἱ…
Read the full entry →ὄφελον
ophelon
first person singular of a past tense of 3784; I ought (wish), i.e.
(interjection) oh that!:--would (to God).
see GREEK for 3784
ὄφελον
v.
O that! I wish! Would that!
ὄφελον ophelon 4x
originally a ptcp (aor act ptcp nom sg neut) from ὀφείλω, used in NT as an interj. to introduce a wish that cannot be attained, O that! Would that! 1 Cor. 4:8; 2 Cor. 11:1; Gal. 5:12; Rev. 3:15*
Verb-2AAI-1S — Verb · second aorist · active · indicative · first person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-1S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: first Number: Singular
wish: The word appears both as a substantive and as a verb in the Old Testament, having a variety of meanings: (1) The substantive, peh, means "mouth" and also "speech." In this form it occurs in Job 33:6 margin: "Behold, I am according to thy wish in God's stead." Elihu here refers to Job's expressed desire for an umpire (9:33), and one who would maintain his right with God (16:21). (2) The verb: (a) haphets, "willing," or "desirous" (Ps 40:14 the King James Version); (b) sha'-al, "to ask," "petition," "supplicate" (Job 31:30 the King James Version); (c) another variation of meaning is found in Ps 73:7 where maskith, "to imagine," is translated "wish": "They have more…
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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καὶ ὄφελον πάντες αὐτὸν ἐμιμοῦντο, ὄντα ἐξεμπλάριον θεοῦ διακονίας.
Ἀντώνιος Δῖος Ἀπολλωνίωι τῶι τιμιώτατωι χαίρειν. ἐκομισάμην σου τὴν ἐπιστολὴν ἡδέως καὶ περιμένω σε. ὄφελον δὲ καὶ τὸ πρὸς Ἀκύλαν ἐπιστόλιον πεπομφὼς ἢ
The Greek word ψυχρός (*psuchros*) means 'cold' and can refer to temperature or a metaphorical sense of indifference or lack of warmth in feelings. It appears in the New Testament in contexts like Matthew 10:42, where it describes cold water, and Revelation 3:15-16, where it refers to indifferent individuals. The lexicons note its use in various literary contexts, including descriptions of people and things as cold-hearted or ineffective.
ψυχρός, -ά, -όν
(< ψύχω),
[in LXX: Pr 25:25 (קַר), Si 43:20, IV Mac 11:26 * ;]
cold: sc. ὕδωρ (cf. Theogn., 263; Hdt., ii, 37), Mt 10:42; metaph., of indifferent persons, Re 3:15, 16 †
ψυχρός, -d, -dv, (ψύχω, q. ν.), fr. Hom. down, cold, cool: neut. of cold water, ποτήριον Ψυχροῦ, Mt. x. 42 (ψυχρῷ Aodvra, Hat. 2, 37]; ψυχρὸν πίνειν, Epict. ench. 29, 2; πλύνεσθαι ψυχρῷ, diss. 4, 11, 19; cf. W. 591 (550)); metaph. like the Lat. frigidus, cold i. 6. sluggish, inert, in mind (Ψ. τὴν ὀργήν, Leian. Tim. 2): of one destitute of warm Christian faith and the desire for holiness, Rey. iii. 15 sq.
ψυχρός, “cold”: neut. ‘cold water” (Mt 1042): cf. the inscr. found in a burial chamber Preésigke 335 8(801 σοι] ἴΟσιρις τὸ ψυχρὼν ὕδωρ, and so often. The adj. appears alone in the medical Sy 804 (= %1170)80 ἀναγαργαρίζεσθαι ψυχρῷ πρὸς τὴν σταφυλήν, “to be used as a gargle with cold water for the uvula,” and for Wuxpoddpos cf. P Oxy VI. 8964 (A.D. 316) τῶν δύο ψυχροφόρων, ‘the two cold water conductors,” in connexion with baths.
ψυχρός (psuchros) — cold.
ψῡχρός, ά, όν,
cold, χάλαζα, νιφάδες, χιών, [Refs 8th c.BC+]; ψ. χαλκός (as we say 'cold steel') [Refs 8th c.BC+]; ψυχρόν (without ὕδωρ) [Refs 6th c.BC+] also ={ψῦχος}, cold, [Refs 5th c.BC+]: of the air, αὔρη ψ. [Refs 8th c.BC+]; ψ. βίος life in the cold, [Refs 5th c.BC+]; of cold meats, [Refs 2nd c.AD+]; of a snake, [Refs 3rd c.BC+]: comparative -ότερος[Refs 5th c.BC+]: superlative -ότατος[Refs 1st c.BC+]
II. metaphorically,
II.1. ineffectual, vain, ἐπικουρίη ψ. [Refs 5th c.BC+]; θερμὴν ἐπὶ ψυχροῖσι καρδίαν ἔχεις a hot spirit in a cold business, [Refs]
II.2. of feelings, ψ. τέρψις, ἐλπίς, [Refs 5th c.BC+]
II.3. of persons, cold-hearted, heartless, indifferent, [NT+5th c.BC+]
ψυχρός
psuchros
from 5592; chilly (literally or figuratively):--cold.
see GREEK for 5592
ψυχρός, ά, όν
Adj
cold, cold-hearted
ψυχρός ψυ_χρός, ή, όν ψύχω cold, chill, Il.; ψ. χαλκός (as we say "cold steel") id. Il.; of water, ψ. ὕδωρ Od., Thuc.; and ψυχρόν alone, ψυχρῷ λοῦνται Hdt.; of dead things, νέκυς Soph.; also τὸ ψυχρόν ῀ ψῦχος, cold, id. Soph.:—comp. -ότερος, Hdt., Plat.
metaph., Lat. frigidus,
of things and events, cold, unreal, ψ. ἐπικουρίη Hdt.; ἐπαρθεὶς ψυχρῇ νίκῃ id. Hdt.; ψ.παραγκάλισμα Soph.; ψυχρὰ τέρψις, ἐλπίς Eur.
of persons, cold-hearted, heartless, spiritless, Plat., Xen.
of language, cold, frigid, Plat., Dem.
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
kold (qor; psuchros (adj.), psuchos (noun)): Palestine is essentially a land of sunshine and warmth.
1. Temperature in Palestine:
The extreme cold of northern latitudes is unknown. January is the coldest month; but the degree of cold in a particular place depends largely on the altitude above the sea. On the seacoast and plain the snow never falls; and the temperature reaches freezing-point, perhaps once in thirty years. In Jerusalem at 2,500 ft. above the sea the mean temperature in January is about 45 degrees F., but the minimum may be as low as 25 degrees F. Snow occasionally falls, but lasts only a short time. On Mt. Hermon and on the Lebanons snow may be found the whole year, and the cold is most intense, even in the summer. In Jericho and around the Dead Sea, 1,292 ft. below sea-level, it is correspondingly hotter, and cold is not known.
2. Provision against Cold:
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-IAI-2S — Verb · imperfect · active · indicative · second person · singularimperfect active indicative — a continuing action in past time.
V-IAI-2S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: second Number: Singular
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 343 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 457 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.
ζεστός is an adjective meaning 'boiling hot' or 'hot,' derived from the verb ζέω. It can describe literal heat, such as boiling water or hot springs, and is also used metaphorically to indicate fervency or zeal, as seen in Revelation 3:15-16. The lexicons do not show significant disagreement.
ζεστός (zestos) — hot.
ζεστός, ή, όν,
(ζέω) seethed, boiled, κρέα ζ. καὶ ὀπτά [Refs 2nd c.AD+]
II. hot, ὕδωρ [Refs 2nd c.BC+]; ὕδατα ζ., of hot springs, [Refs 1st c.BC+]; opposed to χλιαρός, [Refs 2nd c.AD+]; λίθος Ps.-[Refs 1st c.AD+]; εἰ δὲ -οτέρας κράσεως δέοιντο if they want the oil-bath hotter, [NT+1st c.AD+]
ζεστός
zestos
from 2204; boiled, i.e. (by implication) calid (figuratively,
fervent):--hot.
see GREEK for 2204
ζεστός, ή, όν
Adj
boiling hot
ζεστός zestos 3x
pr. boiled; boiling, boiling hot; met. glowing with zeal, fervent, Rev. 3:15, 16*
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
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path