Romans 11:12 — Word Study
N1904εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν;¶
BSAIfei howeverde theho trespassparaptōma [unintentional error, sin] of themautos [is] richesploutos [spiritual wealth, abundance] of [the] worldkosmos [all humanity, creation] andkai theho failurehēttēma [loss, defeat] of themautos [is the] richesploutos [blessings, prosperity] of [the] Gentiles,ethnos [non-Jewish people, nations] how muchposos moremallon [abundant blessings, fulfillment] theho fullnessplērōma [completion, restoration] of them?autos
| Greek | English | Parsing |
|---|---|---|
| εἰ | If | Conditional particle |
| δὲ | however | Conjunction |
| τὸ | the | Article, nominative, singular |
| παράπτωμα | trespass | Noun, nominative, singular |
| αὐτῶν | of them | Personal pronoun, genitive, plural |
| πλοῦτος | [is] riches | Noun, nominative, singular |
| κόσμου | of [the] world | Noun, genitive, singular |
| καὶ | and | Conjunction |
| τὸ | the | Article, nominative, singular |
| ἥττημα | failure | Noun, nominative, singular |
| αὐτῶν | of them | Personal pronoun, genitive, plural |
| πλοῦτος | [is the] riches | Noun, nominative, singular |
| ἐθνῶν, | of [the] Gentiles, | Noun, genitive, plural |
| πόσῳ | how much | Correlative or interrogative pronoun, dative, singular |
| μᾶλλον | more | Adverb |
| τὸ | the | Article, nominative, singular |
| πλήρωμα | fullness | Noun, nominative, singular |
| αὐτῶν;¶ | of them? | Personal pronoun, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring! |
| KJV | Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? |
| ASV | Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness? |
| YLT | and if the fall of them [is] the riches of a world, and the diminution of them the riches of nations, how much more the fulness of them? |
| WEB | Now if their fall is the riches of the world, and their loss the riches of the Gentiles, how much more their fullness! |
| BBE | Now, if their fall is the wealth of the world, and their loss the wealth of the Gentiles, how much greater will be the glory when they are made full? |
Where they part company is πλοῦτος — see How Translations Differ.
The sentence consists of a conditional statement followed by a rhetorical question, emphasizing the outcomes of Israel's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
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 — Romans 11:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Implications of Israel's Disobediencegenerated
Romans 11:12 reflects on how Israel's trespass has resulted in spiritual wealth for the world and the Gentiles. Paul is emphasizing the paradox that through Israel's failure, a greater abundance has come to others. This theme continues as he addresses the Gentiles, reminding them of their place in God's plan of salvation, which is also a call to Israel's restoration, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 11:15–33 | For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? |
| 2 | Romans 9:23 | What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory— |
| 3 | Ephesians 3:8 | Though I am less than the least of all the saints, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, |
| 4 | Colossians 1:27 | To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. |
| 5 | Romans 11:25 | I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — πλήρωμα, plērōmagenerated
The word πλήρωμα is a noun meaning fullness or completion. It signifies a state of being filled to capacity, often used in a spiritual context to describe the fullness of God's blessings or presence.
In this verse, it refers to the greater blessings that will come from Israel's eventual restoration, suggesting a profound and abundant fulfillment of God's promises.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'riches,' which is consistent with the KJV and ASV. These versions maintain the theological implications of abundance and wealth.
Other translations, such as the BBE, use 'wealth' in place of 'riches,' while variations like 'failure' and 'loss' appear in different versions, highlighting the nuances in how the Greek word is understood.
Sentence Structuregenerated
The main verb in this verse is implied in the clauses discussing the outcomes of Israel's actions. The structure consists of conditional phrases that explore the consequences of Israel's trespass and failure, leading to a question about the resulting fullness.
The sentence flows through a series of clauses that build upon one another, emphasizing the relationship between Israel's shortcomings and the blessings bestowed upon the Gentiles, culminating in a rhetorical question.
Septuagint Backgroundgenerated
πλήρωμα does not appear in the Septuagint, but it relates to the Hebrew word מְלֹא (H4393), which conveys the idea of fullness or that which fills. This connection underscores the continuity of God's promises from the Old Testament to the New.
The concept of fullness is significant in both the Hebrew and Greek texts, reflecting a theme of completion and abundance that resonates throughout the biblical narrative.
In plain words — the whole versegenerated
Romans 11:12 explains that Israel's mistakes have led to blessings for the world and the Gentiles. Paul highlights that if their failures brought riches to others, the eventual restoration of Israel will bring even greater blessings.
Frequently Asked Questionsgenerated
Paul indicates that the spiritual benefits that come from Israel's failures extend to all humanity, offering salvation and blessings to the Gentiles.
Israel's rejection of the gospel opened the door for the Gentiles to receive God's grace, illustrating God's plan to include all nations in His salvation.
The 'fullness' refers to the complete restoration and blessings that will come to Israel, which will also result in greater blessings for the Gentiles.
Paul uses rhetorical questions to provoke thought and emphasize the magnitude of God's grace and the implications of Israel's actions on the broader world.
Reflection Questionsgenerated
- In what ways have I seen God's blessings come from unexpected circumstances in my life?
- How can I better understand the relationship between Israel and the Church in God's plan?
- What does it mean for me to be a part of the 'riches' that Paul speaks of?
- How can I share the blessings I have received with others, especially those who may feel excluded?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights on this verse, discussing the implications of Israel's failures and their impact on the Gentiles.
Consider the wisdom of God in this. For with him not even sins and lapses are wasted, but whenever someone rejects freedom of his own accord,Early Church Fathers on Romans 11 →
"Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness?" Here he is speaking to gratify them.Early Church Fathers on Romans 11 →
If the transgression of the Jews benefitted you to the extent that without the works of the law you were made coheirs with them, and if the few Jews who believed called all of you to salvation,Early Church Fathers on Romans 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 11:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow if the fall of them be the riches of the world,.... By "the world", as is clear from the next clause, is meant the Gentiles; who were frequently called so by the Jews, who reckoned themselves to
Read John Gill on Romans 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
Read Robert Jamieson on Romans 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnother anticipation. The apostle having showed, that the falling away of the Jews was an occasion of the coming in of the Gentiles, it might be objected, that the conversion of the Jews might likewise be an occasion of the falling away of the Gentiles. To this he answers negatively, and confirms his answer by an argument from the less to the greater; that if their fall and diminution were the riches of the Gentiles, their calling again would be so much more: q.d. If God hath made use of the fall and rejection of the Jews, for an occasion of pouring out the riches or abundance of his grace upon the nations; and if the number of believing Jews, being so very small, (which is meant by their…
Read Matthew Poole on Romans 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? Ver. 12. How much more their fulness] O dieculam illam! dexter mihi prae laetitias alit oculus. How long, Lord, holy and true?
Read John Trapp on Romans 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) And if the fall of the Jews had such good results, much more might be expected from their reinstatement. Diminishing . . . fulness.—It is, perhaps, difficult to suggest a better translation. The Apostle seems to have in view not only the supersession of the Jews by the Gentiles, but also, under the figure of a defeat in battle, the reduction of their numbers to a small remnant. And, on the other hand, he looks forward to their full and complete restoration, when every Jew shall be a member of the Messianic kingdom, and there shall not be one missing. The full “complement,” as it were, of the nation is what is meant by “fulness;” its temporary reduction and degradation is expressed by…
Read Charles John Ellicott on Romans 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Now if the fall of them] The English reader may imagine that, because fall is used in both these verses, the original word is the same. But their fall, and the fall of them, is παραπτωμα, the same word which we render offence, Romans 5:15; Romans 5:17-18, and might be rendered lapse. Whereas that they should fall (Romans 11:11) is, ιναπεσωσι. Now, πιπτω, to fall, is used in a sense so very emphatical as to signify being slain. So Homer, Il. viii., ver. 475. Ηματιτῳ, οτ' ανοἱμενεπιπρυμνησιμαχωνται, Στεινειεναινοτατῳ, περιΠατροκλοιοπεσοντος Ὡςγαρθεσφατονεστι. And for Patroclus slain, the crowded hosts, In narrow space, shall at the ships contend. Such the divine decree. And…
Read AdamClarke on Romans 11 →CambridgeThe Cambridge Bible for Schools and Colleges12. the fall] Same word as in Romans 11:11. See note there.the riches] “The unsearchable riches of Messiah,” (Ephesians 3:8,) which “on occasion of” the rejection of Messiah by the Jews were preached to the “world” of the Gentiles.the diminishing] The Gr. word, by analogy with cognate words in the classics, invites the rendering “defeat.” But it stands here in plain contrast to that rendered “fulness;” and so should be interpreted a lessening, falling short, in respect of numbers. Unbelief in Messiah reduced to woeful fewness the “Israel” which was really in covenant. More and more it proved to be a mere “remnant.” And the causes which brought this about were also, under God, the causes of…
Read Cambridge on Romans 11 →Albert Barnes1798–1870Barnes' Notes on the BibleIf the fall of them - If their lapse, or falling. If their temporal rejection and being cast off for a time has already accomplished so much.
Read Albert Barnes on Romans 11 →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
But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring!
Now if their fall is the riches of the world, and their loss the riches of the Gentiles, how much more their fullness!
But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring!
Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration bring?
Tyndale line
Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?
Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?
Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?
Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their aboundance be?
Strictly literal
But if their fall [be the] world's wealth, and their loss [the] wealth of [the] nations, how much rather their fulness?
and if the fall of them [is] the riches of a world, and the diminution of them the riches of nations, how much more the fulness of them?
and if their fall [is] the riches of [the] world, and their diminishment the riches of nations, how much more their fullness?
Now if their failure is the riches of the world, and if their loss is the riches of the Gentiles, how much greater will their completion be?
From the Latin
Now if the offence of them be the riches of the world, and the diminution of them, the riches of the Gentiles; how much more the fulness of them?
Simplified
Now if even their failure benefits the world, and their loss profits the foreigners, how much more beneficial it would be if they were to completely fulfill what they were meant to be.
Now, if their fall is the wealth of the world, and their loss the wealth of the Gentiles, how much greater will be the glory when they are made full?
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.
Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium : quanto magis plenitudo eorum ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܢ ܬܘܩܠܬܗܘܢ ܗܘܬ ܥܘܬܪܐ ܠܥܠܡܐ ܘܚܝܒܘܬܗܘܢ ܥܘܬܪܐ ܠܥܡܡܐ ܟܡܐ ܗܟܝܠ ܫܘܡܠܝܗܘܢ
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.
εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν;¶
The standard critical text of the New Testament.
εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν;¶
The previous edition, still widely cited.
εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν;¶
The Society of Biblical Literature edition, freely licensed.
εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν;¶
The edition that turned scholarship toward the earliest manuscripts.
εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν;¶
An independent critical text built from the oldest witnesses then known.
εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν;¶
A recent critical edition following documentary evidence closely.
εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν;¶
The reading of the majority of surviving manuscripts.
εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν;¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Romans 11:12
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 501 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 307 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.
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
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-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular 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 παράπτωμα (i.e., *paraptoma*) is derived from the verb παραπίπτω and generally refers to a false step, transgression, or misdeed. It encompasses both unintentional errors and willful sins, appearing in various New Testament contexts such as Matthew and Romans. The lexicons suggest it is synonymous with ἁμαρτία (i.e., *hamartia*), but they note subtle differences in usage.
παράβασις, παράπτωμα, ἀγνόημα, ἥττημα. A MOURNFULLY numerous group of words, and one which it would be only too easy to make larger still. Nor is it hard to see why. For sin, which we may define in the 240 SYNONYMS OF THE NEW TESTAMENT. ϑιυχνι. language of Augustine, as ‘ factum vel dictuin yel concuvitum aliquid contra eternam legem’ (Con. Faust. xxii. 27; cf. the Stoic definition, ἁμάρτημα, νόμου ἀπαγόρευμα, Plutarch, De Rep. Stoic. 11); or again, ‘ voluntas admittendi vel retinendi quod justitia vetat, et unde liberum est abstinere’ (Con. Jul. i. 47), may be regarded under an infinite number of aspects, and in all languages has been so regarded; and as the diagnosis of it belongs most of all to the Scriptures, nowhere else are we likely to find it contemplated on so many sides, set forth under such various images. It may be regarded as the missing of a mark or aim; it is then ἁμαρτία…
Read the full entry →παρά-πτωμα, -τος, τό, (παραπίπτω, q-V-); 1. prop. a fall beside or near something ; but nowhere found in this sense. 2. trop. a lapse or deviation from truth and uprightness; a sin, misdeed, [R. V. trespass, ‘ differing from ἁμάρτημα (q. v.) in figure not in force’ (Fritzsche) ; cf. Trench § Ixvi.]: Mt. vi. 14,[15*G T om. WH br.], 15°; xviii. 35 Rec.; Mk. xi. 25,26 RGL; Ro. iv. 25; v. 15-18, 20; xi. 11sq.; 2Co. v.19; Gal. vi. 1; Eph. i. 7; ii. 1,5; Col. ii. 13; Jas. v. 16 (where LT Tr WH ἁμαρτίας). (Polyb. 9, 10,6; Sap. iii. 13; x. 1; Sept. several times for Syn, oy, pws, ete.; of literary faults, Longin. 36, 2.)
παράπτωμα. In the royal ordinance P Tebt I. 5% (B.c. 118) it is laid down that the measures used by revenue officers shall be tested, and that they must not exceed the government measure by more than the two [ . .] allowed for errors, τῶν εἰς τὰ παραπτώματα ἐ[π]ικεχωρημένῳϊν.. B: the editors suggest two hundredths of a χοῖνιξ. A “slip” or “lapse” rather than a wilful ‘‘sin” is: the connotation Part VI.
παράπτωμα (paraptōma) — trespass.
παρά-πτωμα, ατος, τό,
false step, slip, blunder, [Refs 2nd c.BC+]
2. defeat, [Refs 1st c.BC+]
3. transgression, trespass, [LXX+NT]
4. error in amount of payments, [Refs 2nd c.BC+]
παράπτωμα
paraptoma
from 3895; a side-slip (lapse or deviation), i.e. (unintentional)
error or (wilful) transgression:--fall, fault, offence, sin, trespass.
see GREEK for 3895
παράπτωμα, ατος, τό
n.n.
a falling away, sin
παράπτωμα paraptōma 19x
pr. a stumbling aside, a false step; in NT a trespass, fault, offence, transgression, Mt. 6:14, 15; Mk. 11:25, 26; Rom. 4:25; a fall in faith, Rom. 11:11, 12
παράπτωμα παρά-πτωμα, ατος, τό, παραπίπτω a false step, a transgression, trespass, NTest.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
tres'-pas: To pass over, to go beyond one's right in place or act; to injure another; to do that which annoys or inconveniences another; any violation of law, civil or moral; it may relate to a person, a community, or the state, or to offenses against God. The Hebrew 'asham ("sin"), is used very frequently in the Old Testament when the trespass is a violation of law of which God is the author. The Greek word is paraptoma.
In the Old Testament an offering was demanded when the offense was against God: a female lamb; in other cases, according to the magnitude of the wrong, a ram or a goat; the offering was to be preceded by a confession by the one committing the trespass. If the trespass was against a human being, the wrong-doer must make it right with the person, and when reconciliation should have been effected, then the offering for sin was to be made. See under SACRIFICE, "Trespass…
An injury done to another, with more or less culpability. The Mosaic law required a trespasser not only to make satisfaction to the person injured, but by an offering at the altar to reconcile himself to the divine Governor, Le 5:1-19; 6:1-7; Ps 51:4. Christ repeatedly declares, that in order to be forgiven of God, we must be forgiving to men, Mt 6:14,15, and that no brother must have aught against us, Mt 5:23,24.
→ A creditor must not enter a debtor' s house to seize a pledge De 24:10
→ Trespass offering
See OFFERINGS
22 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 11 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.
ἀλλὰ γὰρ δέος ἐστὶν ἀναβαίνειν πρὸς τὴν τοῦ ὄντος θέαν ψυχῇ δι’ ἑαυτῆς ἀγνοούσῃ τὴν ὁδόν, ὑπὸ ἀμαθίας ἅμα καὶ τόλμης ἐπαρθείσῃ — μεγάλα δὲ τὰ ἐξ ἀνεπιστημοσύνης καὶ πολλοῦ θράσους παραπτώματα —·
οὐ λήμψῃ πρόσωπον ἐλέγξαι τινὰ ἐπὶ παραπτώματι.
ἐπὶ τοῖς παραπτώμασιν τῶν πλησίον ἐπενθεῖτε: τὰ ὑστερήματα αὐτῶν ἴδια ἐκρίνετε.
Φαμενώθ, καὶ ὅτε δὲ ἐξέβην ἄπηλθα εἰς τὸ … ς, καὶ νῦν βέβηκέ μοι παράπτωμα διαβολικόν. πᾶν οὖν ποίησον, ἀγαπητὲ γνησιώτατε καὶ ἀξιώτατε παρὰ κυρίῳ θεῷ, μετὰ σπουδῆς φιλοξενίας
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
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’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word πλοῦτος (ploutos) means wealth or riches, encompassing both material possessions and spiritual abundance. It appears in various contexts in the New Testament, such as in Matthew 13:22 and Ephesians 3:8, often referring to the richness of God's blessings. The term is derived from the root of another word meaning fullness, indicating a sense of abundance.
πλοῦτος, -ου, ὁ and (in II Co 8:2, Eph 1:17 2:7 3:8, 16, Phl 4:19, Col 1:27 2:2; v. WH, App., 158; M, Pr., 60) τό,
[in LXX chiefly for עשֶׁר;]
riches, wealth: of external possessions, Mt 13:22, Mk 4:19, Lk 8:14, I Ti 6:17, Ja 5:2, Re 18:16; of moral and spiritual conceptions, Ro 2:4 9:23 11:12, 33, II Co 8:2, Read the full entry →
πλοῦτος, -ov, 6, and (ace. to L T Tr WH in 2 Co. viii. 2; Eph. i. 7; ii. 7; 111. 8, 16; Phil. iv. 19; Col. i. 27; ii. 2, but only in the nom. and ace.; οἵ. [Tdf. Proleg. p. 118; WH. App. p. 158]; W. 65 (64); B. 22 sq. (20)) τὸ πλοῦτος, (apparently i. q. πλέοτος, fr. πλέος full [ef. πίμπλημι]), fr. Hom. down, Sept. for Wy, and also for }j>7 a multitude, 5°n, jin; riches, wealth ; a. prop. and absol. abundance of external possessions : Mt. xiii. 22; Mk. iv. 19; Lk. viii. 14; 1 Tim. vi.17; Jas. v. 2; Rev. xviii. 17 (16). b. univ. fulness, abundance, plenitude: with a gen. of the excellence in which one abounds, as τῆς χρηστότητος, Ro. ii.4; ix. 23; 2 Co. vill. 2; Eph. i. 7, 18; ii. 7; iii. 16; Col. i. 27; ii. 2. the πλοῦτος of God is extolled, i. 6. the fulness of his perfections, — of which two are mentioned, viz. σοφία and γνῶσις, Ro. xi. 33 (for σοφίας καὶ γνώσεως here depend on βάθος…
Read the full entry →πλοῦτος. This masc. noun passes into the neuter declension in Hellenistic Greek (Pro/eg., p. 60), and is so used octies by Paul, generally in a figurative sense. For the literal usage in 1 Tim 6%, cf. P Flor III. 3671 (iii/a.p.) πλούτῳ γαυρωθείς, P Fay 201" (iii/iv a.p.) οὐ διὰ περιουσίαν πλούτου, and Sy/7 553 (-- ὅ 5890)80 (B.c. 196) ὑπέρ τε εἰρήνης καὶ πλούτου καὶ σίτου φορᾶς.
πλοῦτος (ploutos) — riches.
πλοῦτος, ὁ,
wealth, riches, ἄφενος καὶ πλοῦτον ἀφύξειν [Refs 8th c.BC+]; opposed to πενία, [Refs 5th c.BC+]treasures, [Refs 5th c.BC+] with genitive _of things_, π. ἀργύρου, χρυσοῦ, treasure of silver or gold, [Refs 5th c.BC+]; ἀφανὴς π., opposed to γῆ, [Refs 5th c.BC+]
2. metaphorically, πραπίδων π. [Refs 5th c.BC+]; γᾶς π. ἄβυσσος, of the whole earth, [Refs 5th c.BC+]
II. masculine proper name Plutus, god of riches, [Refs 8th c.BC+]; represented as blind, [Refs 5th c.BC+]
πλοῦτος
ploutos
from the base of 4130; wealth (as fulness), i.e. (literally) money,
possessions, or (figuratively) abundance, richness, (specially),
valuable bestowment:--riches.
see GREEK for 4130
πλοῦτος, ου, ὁ
n.m. & n.n.
riches, wealth
πλοῦτος ploutos 22x
riches, wealth, opulence, Mt. 13:22; Lk. 8:14; in NT, πλοῦτος τοῦ Θεοῦ, or Χριστοῦ, those rich benefits, those abundant blessings which flow from God or Christ, Eph. 3:8; Phil. 4:19; meton. richness, abundance, Rom. 2:4; 11:33; 2 Cor. 8:2; meton. a spiritual enriching, Rom. 11:12
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
rich'-ez, rich'-iz: Used to render the following Hebrew and Greek words:
(1) `Osher, which should, perhaps, be considered the most general word, as it is the most often used (Ge 31:16; Ec 4:8; Jer 9:23). It looks at riches simply as riches, without regard to any particular feature. Alongside this would go the Greek ploutos (Mt 13:22; Eph 2:7).
(2) Chocen (Pr 27:24; Jer 20:5), nekhacim and rekhush (Ge 36:7; Da…
→ General scriptures concerning De 6:10-12; 8:10-18; 31:20; 32:15; 1Sa 2:7; Ps 37:16; Pr 10:2,22; 11:4,28; 13:7,8; 14:24; 15:6,16,17; 16:8; 19:4; 21:6; 23:4,5; 27:23,24; 28:8,20,22; 30:8,9; Ec 5:9-20; 6:1,2; 7:11,12; 10:19; Isa 5:8; Jer 48:36; Ho 12:8; Mt 6:19-21; 13:22; 19:16-29; Mr 4:19; 10:17-25; Lu…
22 occurrences in the New Testament, rendered 3 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 22 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 52 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 μὲν οὖν τὸ πρῶτον λεκτέον ἓν μέν, ὅτι φιλόδωρος ὢν ὁ θεὸς χαρίζεται τὰ ἀγαθὰ πᾶσι καὶ τοῖς μὴ τελείοις, προκαλούμενος αὐτοὺς εἰς μετουσίαν καὶ ζῆλον ἀρετῆς ἅμα καὶ τὸν περιττὸν πλοῦτον ἐπιδεικνύμενος αὑτοῦ, ὅτι ἐξαρκεῖ καὶ τοῖς μὴ λίαν…
Κατʼ ἐκεῖνον δὲ τὸν καιρὸν Ἀσσυρίων κρατούντων τῆς Ἀσίας Σοδομίταις ἤνθει τὰ πράγματα εἴς τε πλοῦτον αὐτῶν ἐπιδεδωκότων καὶ νεότητα πολλήν·
οὗτοί εἰσιν ἔχοντες μὲν πίστιν, ἔχοντες δὲ καὶ πλοῦτον τοῦ αἰῶνος τούτου: ὅταν γένηται θλῖψις, διὰ τὸν πλοῦτον αὐτῶν καὶ διὰ τὰς πραγματείας ἀπαρνοῦνται τὸν κύριον αὐτῶν.
Τιβερίωι Κλαυδίωι Πασίωνι στρατηγῶι παρὰ Ἀριστᾶτος τοῦ Πλούτου, τῶν ἀπʼ Ὀξυρύγχων πόλεως γερδίων λαύρας Ἱππέων Παρεμβολῆς. διεσείσθην ὑπὸ Δάμιτος γενομένου πράκτορος τῷ
ὑπʼ αὐτοῦ κατὰ συγγραφοδιαθήκην φερνῆς ἀργυρίου δραχμῶν φ καὶ ἐπίτροπον εἶναι ἀνεκλόγιστον τοῦ υἱοῦ Πλούτου καὶ τῶν καταλιπομένων μέχρι οὗ εἰς ἡλικίαν ἔλθῃ καὶ οὐδενὶ ἐξέσται τῶν προγεγραμμένων μεταπορεύεσθαι
μηνὶ Καισαρείῳ κθ ἐδα Σοῆρις Κεφαλῶνος τοῦ Παπεπιήσιος ἀπὸ Ταλαῶ Παήσει Βριτ … τος Πλούτου τοῦ Πλούτου ἀπὸ τῆς αὐτῆς κώμης Θεογονίδος … δραχμὰς κεφάλαιον ἀποδότω αὐτοῦ μηνὸς τοῦ
κόσμος (kosmos) is derived from a root meaning 'order' or 'decoration.' It encompasses a range of meanings from 'ornament' to 'the universe' and 'mankind.' In the New Testament, it refers to the material world, human society, and worldly affairs, with verses such as 1 Peter 3:3 highlighting its use for adornment. The term also carries ethical connotations, often contrasting the godly with the ungodly.
Κόσμος our Translators have rendered ‘ world’ in every instance but one (1 Pet. iii. 3); αἰών often, though by no means invariably so; for (not to speak of εἰς αἰῶνα) see Ephes. ii. 2, 7; Col.i. 26. It may be a question whether we might not have made more use of ‘age’ in our Version: we have employed it but rarely,—only, indeed, in the two places which I have cited last. ‘Age’ may sound to us inadequate now: but it is quite possible that, so used, it would little by little have expanded and adapted itself to the larger meaning of the Greek word for which it stood. One must regret that, by this or some other like device, our Translators did not mark the difference between κόσμος (=mundus), the world contemplated under aspects of space, and αἰών (=seculum), the same contemplated under aspects of time; for the Latin, no less than the Greek, has two words, where we have, or have acted as…
Read the full entry →κόσμος, -ου, ὃ; 1. in Grk. writ. fr. Hom. down, an apt and harmonious arrangement or constitution, order. 2. asin Grk. writ. fr. Hom. down, ornament, decoration, adornment: évdicews ἱματίων, 1 Pet. iii. 3 (Sir. vi. 30; xxi. 21; 2 Mace. ii. 2: Sept. for nay of the arrangement of the stars, ‘the heavenly hosts,’ as the ornament of the heavens, Gen. ii. 1; Deut. iv. 19; xvii. 3; Is. xxiv. 21; xl. 26; besides occasionally for “y; twice for NINDA, Prov. xx. 29; Is. iii. 19). 3. the world, i. e. the universe (quem κόσμον Graeci nomine ornamenti appellarunt, eum nos a perfecta absolutaque elegantia mundum, Plin. h. n. 2, 3; in which sense Pythagoras is said to have been the first to use the word, Plut. de place. philos. 2, 1, 1 p. 886 ¢.; but ace. to other accounts he used it of the heavens, Diog. L. 8, 48, of which it is used several times also by other Grk. writ. [see Menag. on Diog.…
Read the full entry →κόσμος. Interesting exx. of ὁ κόσμος, ‘‘ the world,” are afforded by OG/S 4583 (c. B.C. 9) (= Priene 105), where the birthday of the divine Augustus is referred to as the beginning of good news to the world—ptev δὲ τῶι κόσμωι τῶν δι᾽ αὐτὸν εὐανγελίζων ἡ γενέθλιος] τοῦ θεοῦ, and Sy// 376%! where, on the occasion of the proclamation of the freedom of all the Greeks at the Isthmian games in a.D. 67, the Emperor Nero is described as 6 τοῦ παντὸς κόσμου κύριος Νέρων. With the hyperbolical usage in Rom 15. we may compare a sepulchral inscr, from Egypt, in which a certain Seratus states that he lies between mother and brother—éy καὶ ἡ σωφροσύνη κατὰ τὸν κόσμον λελάληται (Archiv ν. p. 169, No. 245): see also P Lond 98110 (iv/a.p.) (= III. p. 242, Chrest. I. p. 157) ἡ yap εὐφημία σου, πάτερ, περιεκύκλωσεν τὸν κ[όσ]μον ὅλον ὡς ἀγαθὸν marépa—a letter to a bishop. Other exx. of the word are ΟΟ 15…
Read the full entry →κόσμος (kosmos) — world.
κόσμος, ὁ,
order, κατὰ κόσμον in order, duly, εὖ κατὰ κ. [Refs 8th c.BC+]; οὐ κατὰ κ. shamefully, [Refs 8th c.BC+] to sit in order, [Refs 8th c.BC+]; κ. φέρειν bear becomingly, [Refs 5th c.BC+]; κόσμῳ οὐδενὶ κοσμηθέντες in no sort of order, [Refs 5th c.BC+]; φεύγειν, ἀπιέναι οὐδενὶ κ., [Refs], etc.; ἀτάκτως καὶ οὐδενὶ κ. [Refs 5th c.BC+]; οὐκέτι τὸν αὐτὸν κ. no longer in the same order, [Refs 5th c.BC+]: generally, of things, natural order, γίνεται τῶν τεταρταίων ἡ κατάστασις ἐκ τούτου τοῦ κ. [Refs 5th c.BC+]
2. good order, good behaviour [Refs 5th c.BC+]; κ. χείρ, of a beggar, [Refs 2nd c.AD+]; κοῖλος μήν short month, [Refs 4th c.BC+]; ἐξηγεομένων.. τὸν κ. αὐτοῦ the…
κόσμος
kosmos
probably from the base of 2865; orderly arrangement, i.e. decoration;
by implication, the world (in a wide or narrow sense, including its
inhabitants, literally or figuratively (morally)):--adorning, world.
see GREEK for 2865
κόσμος, ου, ὁ
n.m.
the world, universe
κόσμος kosmos 186x
(1) pr. order, regular disposition; ornament, decoration, embellishment, 1 Pet. 3:3; (2) the world, the material universe, Mt. 13:35; the world, the aggregate of sensitive existence, 1 Cor. 4:9; the lower world, the earth, Mk. 16:15; the world, the aggregate of mankind, Mt. 5:14; the world, the public, Jn. 7:4; in NT the present order of things, the secular world, Jn. 18:36; the human race external to the Jewish nation, the heathen world, Read the full entry →
κόσμος κόσμος, ου, order, κόσμῳ and κατὰ κόσμον in order, duly, Il., etc.; μὰψ ἀτὰρ οὐ κατὰ κόσμον id. Il.; οὐδενὶ κόσμῳ in no sort of order, Hdt., attic
good order, good behaviour, decency, Aesch., Dem.
the form, fashion of a thing, Od., Hdt.
of states, order, government, Hdt., Thuc.
an ornament, decoration, embellishment, dress, Il., etc.; esp. of women, Lat. mundus muliebris, id. Il., Hes., etc.:—in pl. ornaments, Aesch., etc.
metaph. honour, credit, Hdt., Soph., etc.
a regulator, title of the chief magistrate in Crete, Arist.
the world or universe, from its perfect order, Lat. mundus, Plat., etc.
mankind, as we use "the world," NTest.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
187 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 185 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 24 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
ὁ κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμον.
τοῦ κόσμου φυλάξας … … βοηθείας υ … … … ον … δὲ καὶ τοῦ μηδενα
τῶν ἐξ ἀμφοτέρων τέκνων μέρη δύο ἀκολούθως τῇ τῶν … ων γνώμῃ παρέξ γυναικείου κόσμου, ἐφʼ ὃν χρόνον περίεστι ὁ εἷς καὶ ἕκαστος αὐτῶν ὁλοσχερῆ ἐξουσίαν πωλεῖν ὑποτίθεσθαι χρᾶσθαι
δὲ δυσὶ θυγατρᾶσι Ταορσενούφι καὶ Τεφορσάϊτι, χωρὶς οὗ προφέρεται κατεσκευακέναι αὐταῖς χρυσοῦ καὶ ἀργύρου κόσμου καὶ ἱματισμοῦ, δοῦναι εἰς θαλλισμοῦ λόγον ἑκάστῃ ἀργυρίου δραχμὰς ε … , πρὸς τοὺς
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-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular 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 ἥττημα (i.e., hettema) refers to a defect, loss, or defeat. It is derived from the verb ἡττάομαι, meaning to be inferior or to fail. The term appears in the New Testament, notably in Romans 11:12 and 1 Corinthians 6:7, where it conveys the idea of loss or failure in a spiritual context.
παράβασις, παράπτωμα, ἀγνόημα, ἥττημα. A MOURNFULLY numerous group of words, and one which it would be only too easy to make larger still. Nor is it hard to see why. For sin, which we may define in the 240 SYNONYMS OF THE NEW TESTAMENT. ϑιυχνι. language of Augustine, as ‘ factum vel dictuin yel concuvitum aliquid contra eternam legem’ (Con. Faust. xxii. 27; cf. the Stoic definition, ἁμάρτημα, νόμου ἀπαγόρευμα, Plutarch, De Rep. Stoic. 11); or again, ‘ voluntas admittendi vel retinendi quod justitia vetat, et unde liberum est abstinere’ (Con. Jul. i. 47), may be regarded under an infinite number of aspects, and in all languages has been so regarded; and as the diagnosis of it belongs most of all to the Scriptures, nowhere else are we likely to find it contemplated on so many sides, set forth under such various images. It may be regarded as the missing of a mark or aim; it is then ἁμαρτία…
Read the full entry →ἥττημα (cf. B. 7; WH. App. p. 166], -ros, τό, (ἡττάομαι); 1. a diminution, decrease: i. 6. defeat, Is. xxxi. 8; αὐτῶν, brought upon the Jewish people in that so few of them had turned to Christ, Ro. xi. 12 [R. V. loss]. 2. loss, se. as respects salvation, 1 Co. vi. 7 [R. V. txt. defect]. Cf. Meyer [but cf. his 6te Aufl.] on each pass. (Elsewhere only in 600]. writ.)
ἥττημα. The use of the verb in the passage from Chres¢. I. 16 cited διῶ. ἡττάομαι may help to strengthen Field’s contention (Wotes, pp. 160 f., 171 f.) that both in Rom 1115 and in 1 Cor 67, the thought of “‘defeat’’ is present without any special ethical tinge. The subst. is found elsewhere in Bibl. Greek only in Isai 318.
ἥττημα (hēttēma) — loss.
ἥττημα, ατος, τό,
discomfiture, [LXX]; loss, [NT]: ἥττησις, εως, ἡ, = {ἧττα}, [Refs]
ἥττημα
hettema
from 2274; a deterioration, i.e. (objectively) failure or
(subjectively) loss:--diminishing, fault.
see GREEK for 2274
ἥττημα, ατος, τό
n.n.
a defeat, failure
ἥττημα hēttēma 2x
an inferiority, to a particular standard; default, defeat, failure, shortcoming, Rom. 11:12; 1 Cor. 6:7*
ἥττημα ἥττημα, ατος, τό, = ἧσσα, NTest.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
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.
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αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
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’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word πλοῦτος (ploutos) means wealth or riches, encompassing both material possessions and spiritual abundance. It appears in various contexts in the New Testament, such as in Matthew 13:22 and Ephesians 3:8, often referring to the richness of God's blessings. The term is derived from the root of another word meaning fullness, indicating a sense of abundance.
πλοῦτος, -ου, ὁ and (in II Co 8:2, Eph 1:17 2:7 3:8, 16, Phl 4:19, Col 1:27 2:2; v. WH, App., 158; M, Pr., 60) τό,
[in LXX chiefly for עשֶׁר;]
riches, wealth: of external possessions, Mt 13:22, Mk 4:19, Lk 8:14, I Ti 6:17, Ja 5:2, Re 18:16; of moral and spiritual conceptions, Ro 2:4 9:23 11:12, 33, II Co 8:2, Read the full entry →
πλοῦτος, -ov, 6, and (ace. to L T Tr WH in 2 Co. viii. 2; Eph. i. 7; ii. 7; 111. 8, 16; Phil. iv. 19; Col. i. 27; ii. 2, but only in the nom. and ace.; οἵ. [Tdf. Proleg. p. 118; WH. App. p. 158]; W. 65 (64); B. 22 sq. (20)) τὸ πλοῦτος, (apparently i. q. πλέοτος, fr. πλέος full [ef. πίμπλημι]), fr. Hom. down, Sept. for Wy, and also for }j>7 a multitude, 5°n, jin; riches, wealth ; a. prop. and absol. abundance of external possessions : Mt. xiii. 22; Mk. iv. 19; Lk. viii. 14; 1 Tim. vi.17; Jas. v. 2; Rev. xviii. 17 (16). b. univ. fulness, abundance, plenitude: with a gen. of the excellence in which one abounds, as τῆς χρηστότητος, Ro. ii.4; ix. 23; 2 Co. vill. 2; Eph. i. 7, 18; ii. 7; iii. 16; Col. i. 27; ii. 2. the πλοῦτος of God is extolled, i. 6. the fulness of his perfections, — of which two are mentioned, viz. σοφία and γνῶσις, Ro. xi. 33 (for σοφίας καὶ γνώσεως here depend on βάθος…
Read the full entry →πλοῦτος. This masc. noun passes into the neuter declension in Hellenistic Greek (Pro/eg., p. 60), and is so used octies by Paul, generally in a figurative sense. For the literal usage in 1 Tim 6%, cf. P Flor III. 3671 (iii/a.p.) πλούτῳ γαυρωθείς, P Fay 201" (iii/iv a.p.) οὐ διὰ περιουσίαν πλούτου, and Sy/7 553 (-- ὅ 5890)80 (B.c. 196) ὑπέρ τε εἰρήνης καὶ πλούτου καὶ σίτου φορᾶς.
πλοῦτος (ploutos) — riches.
πλοῦτος, ὁ,
wealth, riches, ἄφενος καὶ πλοῦτον ἀφύξειν [Refs 8th c.BC+]; opposed to πενία, [Refs 5th c.BC+]treasures, [Refs 5th c.BC+] with genitive _of things_, π. ἀργύρου, χρυσοῦ, treasure of silver or gold, [Refs 5th c.BC+]; ἀφανὴς π., opposed to γῆ, [Refs 5th c.BC+]
2. metaphorically, πραπίδων π. [Refs 5th c.BC+]; γᾶς π. ἄβυσσος, of the whole earth, [Refs 5th c.BC+]
II. masculine proper name Plutus, god of riches, [Refs 8th c.BC+]; represented as blind, [Refs 5th c.BC+]
πλοῦτος
ploutos
from the base of 4130; wealth (as fulness), i.e. (literally) money,
possessions, or (figuratively) abundance, richness, (specially),
valuable bestowment:--riches.
see GREEK for 4130
πλοῦτος, ου, ὁ
n.m. & n.n.
riches, wealth
πλοῦτος ploutos 22x
riches, wealth, opulence, Mt. 13:22; Lk. 8:14; in NT, πλοῦτος τοῦ Θεοῦ, or Χριστοῦ, those rich benefits, those abundant blessings which flow from God or Christ, Eph. 3:8; Phil. 4:19; meton. richness, abundance, Rom. 2:4; 11:33; 2 Cor. 8:2; meton. a spiritual enriching, Rom. 11:12
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
rich'-ez, rich'-iz: Used to render the following Hebrew and Greek words:
(1) `Osher, which should, perhaps, be considered the most general word, as it is the most often used (Ge 31:16; Ec 4:8; Jer 9:23). It looks at riches simply as riches, without regard to any particular feature. Alongside this would go the Greek ploutos (Mt 13:22; Eph 2:7).
(2) Chocen (Pr 27:24; Jer 20:5), nekhacim and rekhush (Ge 36:7; Da…
→ General scriptures concerning De 6:10-12; 8:10-18; 31:20; 32:15; 1Sa 2:7; Ps 37:16; Pr 10:2,22; 11:4,28; 13:7,8; 14:24; 15:6,16,17; 16:8; 19:4; 21:6; 23:4,5; 27:23,24; 28:8,20,22; 30:8,9; Ec 5:9-20; 6:1,2; 7:11,12; 10:19; Isa 5:8; Jer 48:36; Ho 12:8; Mt 6:19-21; 13:22; 19:16-29; Mr 4:19; 10:17-25; Lu…
22 occurrences in the New Testament, rendered 3 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 22 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 52 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 μὲν οὖν τὸ πρῶτον λεκτέον ἓν μέν, ὅτι φιλόδωρος ὢν ὁ θεὸς χαρίζεται τὰ ἀγαθὰ πᾶσι καὶ τοῖς μὴ τελείοις, προκαλούμενος αὐτοὺς εἰς μετουσίαν καὶ ζῆλον ἀρετῆς ἅμα καὶ τὸν περιττὸν πλοῦτον ἐπιδεικνύμενος αὑτοῦ, ὅτι ἐξαρκεῖ καὶ τοῖς μὴ λίαν…
Κατʼ ἐκεῖνον δὲ τὸν καιρὸν Ἀσσυρίων κρατούντων τῆς Ἀσίας Σοδομίταις ἤνθει τὰ πράγματα εἴς τε πλοῦτον αὐτῶν ἐπιδεδωκότων καὶ νεότητα πολλήν·
οὗτοί εἰσιν ἔχοντες μὲν πίστιν, ἔχοντες δὲ καὶ πλοῦτον τοῦ αἰῶνος τούτου: ὅταν γένηται θλῖψις, διὰ τὸν πλοῦτον αὐτῶν καὶ διὰ τὰς πραγματείας ἀπαρνοῦνται τὸν κύριον αὐτῶν.
Τιβερίωι Κλαυδίωι Πασίωνι στρατηγῶι παρὰ Ἀριστᾶτος τοῦ Πλούτου, τῶν ἀπʼ Ὀξυρύγχων πόλεως γερδίων λαύρας Ἱππέων Παρεμβολῆς. διεσείσθην ὑπὸ Δάμιτος γενομένου πράκτορος τῷ
ὑπʼ αὐτοῦ κατὰ συγγραφοδιαθήκην φερνῆς ἀργυρίου δραχμῶν φ καὶ ἐπίτροπον εἶναι ἀνεκλόγιστον τοῦ υἱοῦ Πλούτου καὶ τῶν καταλιπομένων μέχρι οὗ εἰς ἡλικίαν ἔλθῃ καὶ οὐδενὶ ἐξέσται τῶν προγεγραμμένων μεταπορεύεσθαι
μηνὶ Καισαρείῳ κθ ἐδα Σοῆρις Κεφαλῶνος τοῦ Παπεπιήσιος ἀπὸ Ταλαῶ Παήσει Βριτ … τος Πλούτου τοῦ Πλούτου ἀπὸ τῆς αὐτῆς κώμης Θεογονίδος … δραχμὰς κεφάλαιον ἀποδότω αὐτοῦ μηνὸς τοῦ
The Greek word ἔθνος (i.e., *ethnos*) refers to a multitude or a nation, often distinguished from the Jewish people. It can denote a company of individuals or animals and is frequently used in the New Testament to refer to Gentiles or non-Jews. The term appears in various contexts, including Acts and Matthew, where it highlights the distinction between Jews and other nations.
ἔθνος, -ους, τό; 1. a multitude (whether of men or of beasts) associated or living together ; a company, troop, swarm: ἔθνος ἑταίρων, ἔθνος ᾿Αχαιῶν, ἔθνος λαῶν, Hom. 1]. ; ἔθνος μελισσάων, 2,87; μυιάων ἔθνεα, ib. 469. 2. α multitude of individuals of the same nature or genus, (τὸ ἔθνος τὸ θῆλυ ἢ τὸ ἄρρεν, Xen. oec. 7, 26): πᾶν ἔθνος ἀνθρώπων, the human race, Acts xvii. 26 [but this seems to belong under the next head]. 3. race, nation: Mt. xxi. 43; Acts x. 35, ete.; ἔθνος ἐπὶ ἔθνος, Mt. xxiv. 7; ΜΚ. xiii. 8; οἱ ἄρχοντες, of βασιλεῖς τῶν ἐθνῶν, Mt. xx. 25; Lk. xxii. 25; used [in the sing.] of the Jewish people, Lk. vii. δ; xxiii. 2; Jn. xi. 48, 50-53; xviii. 35; Acts x. 22; xxiv. 2 (3), 10; xxvi. 4; xxviii. 19. 4. (ra) ἔθνη, like 0127 in the O. T., foreign nations not worshipping the true God, pagans, Gentiles, [ οἴ. Trench § xeviii.]: Mt. iv. 15 (Γαλιλαία τῶν ἐθνῶν), vi. 32; [3 Jn. 7…
Read the full entry →ἔθνος. Hicks in CR i. p. 42f. has shown that ‘‘ Hellenic life found its normal type in the πόλις, and barbarians who lived κατὰ κώμας or in some less organised form were ἔθνη,᾽᾿ and that similarly in the LXX and NT ἔθνος ‘‘ describes the pagan world, outside the Jewish Church,’’ but occasionally stands for the λαός itself, as in Ac 107%, 2477 α΄. In an Impenial rescript of a.p. 198-201 we have a good example of the word = ‘‘ province’ —P Oxy VII. 1020° ᾧ ἡγούplevos] τοῦ ἔθνους τὸν ἀγῶνα τῆς ἀφέσεως ἐκδικ[ήσει, “the praefect of the province shall decide the suit for release” (Ed.): cf. P Strass I. 2219 (iii/A.p.) διατάξεις εἰσὶν τῶν κυρίων περὶ τῶν ἐν τοῖς ἔθνεσιν οἰκούντων, where the editor understands by ἔθνη, ‘“‘provinctae populé Romani,” and the exx. from Greek writers of this usage in Magie p. 59, dA7chzv i. p. 66: see also Deissmann Pax/, p. 100. In the edict regarding the aurum…
Read the full entry →ἔθνος (ethnos) — Gentiles.
ἔθνος, εος, τό:
(ϝέθνος,[Refs 8th c.BC+]: - number of people living together, company, body of men, ἑτάρων ἔ., ἔ. ἑταίρων, band of comrades, [Refs 8th c.BC+]; ἔθνος λαῶν host of men, [Refs]; of particular tribes, Αυκίων μέγα ἔ. [Refs 8th c.BC+]; of animals, ἔ. μελισσάων, ὀρνίθων, μυιάων, swarms, flocks, etc., [Refs 8th c.BC+]; ἔ. ἀνέρων, γυναικῶν, [Refs 5th c.BC+]; ἔ. βρότεον, θνατόν, [Refs]; ἔ. τόδε, of the Erinyes, [Refs 4th c.BC+]
2. after [Refs 8th c.BC+], nation, people, τὸ Μηδικὸν ἔ. (γένος being a subdivision of ἔθνος) [Refs 5th c.BC+]; ἔ. ἠπειρογενές, μαχαιροφόρον, [Refs 5th c.BC+]
ἔθνος
ethnos
probably from 1486; a race (as of the same habit), i.e. a tribe;
specially, a foreign (non-Jewish) one (usually, by implication,
pagan):--Gentile, heathen, nation, people.
see GREEK for 1486
ἔθνος, ους, τό
n.n.
a race, people, the Gentiles
ἔθνος ethnos 162x
a multitude, company, Acts 17:26; 1 Pet. 2:9; Rev. 21:24; a nation, people, Mt. 20:25; 21:43; pl. ἔθνη, from the Hebrew, nations or people as distinguished from the Jews, the heathen, Gentiles, Mt. 4:15; 10:5; Lk. 2:32
ἔθνος ἔθνος, εος, ἔθω a number of people accustomed to live together, a company, body of men, Il., etc.; ἔθνος λαῶν a host of men, id. Il.; also of animals, swarms, flocks, id. Il., Soph.
after Hom., a nation, people, Hdt., etc.:—in NTest. τὰ ἔθνη the nations, Gentiles, i. e. all but Jews and Christians.
a special class of men, a caste, tribe, Plat., Xen.
sex, id. Xen.
Noun-GPN — Noun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
N-GPN Part of Speech: Noun Case: Genitive Number: Plural Gender: Neuter
jen'-tilz (goy, plural goyim; ethnos, "people," "nation"): Goy (or Goi) is rendered "Gentiles" in the King James Version in some 30 passages, but much more frequently "heathen," and oftener still, "nation," which latter is the usual rendering in the Revised Version (British and American), but it, is commonly used for a non-Israelitish people, and thus corresponds to the meaning of Gentiles." It occurs, however, in passages referring to the Israelites, as in Ge 12:2; De 32:28; Jos 3:17; 4:1; 10:13; 2Sa 7:23; Isa 1:4; Ze 2:9, but the word (`am) is the term commonly used for the people of God. In the New Testament ethnos is…
Gentiles
(Heb., usually in plural, goyim), meaning in general all nations except the Jews. In course of time, as the Jews began more and more to pride themselves on their peculiar privileges, it acquired unpleasant associations, and was used as a term of contempt.
In the New Testament the Greek word Hellenes, meaning literally Greek (as in Acts 16:1, 3; 18:17; Rom. 1:14), generally denotes any non-Jewish nation.
(nations). All the people who were not Jews were so called by them, being aliens from the worship, rites and privileges of Israel. The word was used contemptuously by them. In the New Testament it is used as equivalent to Greek. This use of the word seems to have arisen from the almost universal adaption of the Greek language.
A name given by the Hebrews to all those that had not received the Law of Moses. Foreigners who embraced Judaism, they called proselytes. Since the promulgation of the gospel, the true religion has been extended to all nations; God, who had promised by his prophets to call the Gentiles to the faith, with a superabundance of grace, having fulfilled his promise; so that the Christian church is composed principally of Gentile converts, the Jews being too proud of their privileges to acknowledge Jesus Christ as their Messiah and Redeemer. In the writings of Paul, the Gentiles are generally called Greeks, Ro 1:14,16 1Co 1:22,24 Ga 3:28. So also in those of Luke, in the Ac 6:1…
164 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 162 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 509 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.
ἐπειδὴ γὰρ πορεύεται ἡ ὑπομονητικὴ ψυχὴ Ῥεβέκκα πυθέσθαι παρὰ θεοῦ, ἀποκρίνεται αὐτῇ, ὅτι „δύο ἔθνη ἐν τῇ γαστρί σού ἐστι, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται, καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι“ (Gen.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
λάβε πάλιν: Ἰδού, λέγει κύριος, πάντα τὰ ἔθνη ἀπερίτμητα ἀκροβυστίαν, ὁ δὲ λαὸς οὗτος ἀπερίτμητος καρδίας.
ὁ κύριος ἡμῶν … τοῦτο τὸ ἔθνος … λομενον πυ … εισθαι πρ … … ἐντολῆς … … εἰδῶσι ἔτους κϛ
ἀδελφῇ … χαίρειν. … μικρὸν παιδίον … ς φοινίκων … αν αὐτὸν ὡς … ἔθνη κoινὰν … μηχανῶν ἢ ἐρι… ἐπεὶ γὰρ χρείαν σου ἔχω … ἀσπάσασθαι. ἀπο
ἀπολαβεῖν σε τὴν νομὴν τῶν χωρὶς συνβάσεως κατεχομένων πρὸς βίαν χωρίων ὁ ἡγούμενος τοῦ ἔθνους κελεύσει … … θαλγη Ἀμβρήλου διὰ Ἀβδομάνχου υἱοῦ. ἀργύριον γυναῖκες δανίζεσθαι καὶ ὑπὲρ ἄλλων
The Greek word πόσος (posos) is an interrogative adjective meaning 'how much,' 'how great,' or 'how many.' It can refer to quantity, magnitude, distance, time, or value, and appears in various contexts in the New Testament, such as in Matthew and Hebrews. The lexicons consistently describe its range of use without significant disagreement.
πόσος, -η, -ον,
adj. of number, magnitude, degree, etc.,
how much, how great, how many: Mt 6:23, II Co 7:11; of time, Mk 9:21; neut., absol., Lk 16:5, 7; dat., πόσῳ, adverbially, how much, Mt 12:12; id. seq. μᾶλλον, Mt 7:11 10:25, Lk 11:13 12:24, 28, Ro 11:12, 24, Phm 16, He 9:14; π. χείρονος τιμωρίας, He 10:29; pl., Read the full entry →
πόσος, -n, -ov, [(cf. Curtius § 631), fr. Aeschyl. down, Lat. quantus], how great: Mt. vi. 23; 2 Co. vii. 11; πόσος χρόνος, how great (a space) i. e. how long time, Mk. ix. 21; neut. how much, Lk. xvi. 5, 7; πόσῳ, (by) how much, Mt. xii. 12; πόσῳ μᾶλλον, Mt. vii.11; x. 25; Lk. xi. 13; xii. 24, 28; Ro. xi. 12, 24; Philem. 16; Heb. ix. 14; πόσῳ χείρονος τιμωρίας, Heb. x. 29; plur. how many: with nouns, Mt. xv. 34; xvi. 9sq.; Mk. vi. 38; viii. 4, 19 sq. ; Lk. xv. 17; Acts xxi. 20; πόσα, how grave, Mt. xxvii. 13; Mk. xv. 4.
πόσος, “how great?” plur. ‘‘how many?’’: cf. P Oxy IV. 7424 (B.C. 2) ἀπόστειλόν plo]t πόσας δέσμας παρείληφες, “‘send me word how many bundles you have received,” P Fay 1221 (c. a.D. 100) δήλωσόν μοι πόσαι ἐξέβησαν, ‘(inform me how many (artabae) came out,” P Tebt II. 41718 (iii/a.D.) εἴδε πόσα μέτρα [ἔχι, ‘see how many measures there are,” and the late P Amh II. 153%? (vi/vii A.D.) γράψον pot εὐθέως ὅτι π[όϊσα (sc. πρόβατα) ἀρρενικά ἐστιν καὶ πόσα θηλικά, ““νυεῖξε me at once how many males there are, and how many females.’’ For πόσου, “αἱ what price,” cf. PSI V. 508° (B.C. 256-5) πόσου ἕκαστόν ἐστιν, and P Oxy XII. 14918 (early iv/A.D.) ἀξιῶ σε μαθεῖν πόσου ἡμῖν συναλλάσσει κριθήν, “1 beg you to find out at what price he is contracting to get barley for me.” See also Kaibel 110° (ii/A.D.) ζω]ῆς δ᾽ ἐς πόσον ἦλίθες ; For the subst. ποσότης we may quote P Oxy X. 1293° (A.D. 117-38) περὶ…
Read the full entry →πόσος (posos) — how much/many?.
πόσος,
Ionic dialect κόσος, η, ον, interrogative adjective of what quantity?
1. of Number, how many? κόσοι τινές εἰσι οἱ Αακεδαιμόνιοι [Refs 5th c.BC+]: with singular Nouns, how great? how much? π. πλῆθος νεῶ; [Refs 5th c.BC+]
2. of Distance, how far? πόσον ἄπεστιν ἐνθένδε τὸ στράτευμ; [Refs]; π. τις ὁδὸς εἴη[Refs 5th c.BC+]
3. of Time, how long? π. τινὰ χρόνο; [Refs 5th c.BC+]
4. of Value, how much? πόσον δίδω; [Refs]at what price? [Refs 5th c.BC+]; ἐπὶ πόσ;[Refs 5th c.BC+]; ἐκ πόσου is falsa lectio for{ὁπόσου} in [Refs 4th c.BC+]
5. of Degree, how great? πόθο; πόσος τι; [Refs 5th c.BC+]: neuter adverb πόσο; πόσ; to what amount? [Refs 5th c.BC+]
8.
πόσος
posos
from an absolute pos (who, what) and 3739; interrogative pronoun (of
amount) how much (large, long or (plural) many):--how great (long,
many), what.
see GREEK for 3739
πόσος, η, ον
Corr./Irg.pr.
how much, how great, how many
πόσος posos 27x
How great? How much? Mt. 6:23; Lk. 16:5, 7; 2 Cor. 7:11; πόσῳ, adverbially before a comparative, How much? By how much? Mt. 7:11; 10:25; Heb. 10:29; of time, How long? Mk. 9:21; of number, pl. How many? Mt. 15:34; 16:9, 10
πόσος πόσος;, ionic and aeolic κόσος, η, ον interrog. adj. corresponding to the relat. ὅσος and demonstr. τόσος, Lat. quantus? of what quantity? opp. to πηλίκος (which refers to bulk), often with τις added:
of Number, how many? Hdt., attic: with sg. Nouns, how great? how much? π. τι πλῆθος; Aesch.
of Distance, how far? Xen.
of Time, how long? Soph., etc.
of Value, how much? Ar.; πόσου; for how much? at what price? Lat. quanti? id. Ar.; so, ἐπὶ πόσῳ; Plat.
Q-DSN — Correlative or interrogative pronoun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
Q-DSN Part of Speech: correlative or interrogative pronoun Case: Dative Number: Singular Gender: Neuter
27 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 27 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
εἰς πόσα δ’ ἄλλα φαίην ἂν ἔγωγε τῶν ἡμῖν μὲν ἀδηλουμένων — οὐ γὰρ πάντα τῷ θνητῷ γένει γνώριμα —, πρὸς δὲ τὴν τοῦ ὅλου συνεργούντων διαμονήν, ἃ θεσμοῖς καὶ νόμοις, οὓς ὥρισεν ὁ θεὸς ἀκινήτους ἐν τῷ παντί, συμβαίνει πάντῃ τε καὶ πάντως ἐπιτελεῖσθαι.
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
κοινωνήσεις ἐν πᾶσιν τῷ πλησίον σου καὶ οὐκ ἐρεῖς ἴδια εἶναι: εἰ γὰρ ἐν τῷ ἀφθάρτῳ κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν τοῖς φθαρτοῖς;
μέτρῳ δὲ τετραχοινίκωι τὸ σίναπι μέτρησον ελ … … ὑπογραφὴν αεφυτοσι, καὶ δήλωσόν μοι πόσαι ἐξέβησαν ἵνα εἰδῶ. ἔπεμψά σοι ὑποδείγματα μεγάλωνὑποδείγματα μεγάλων τεσσαράκοντα εἰς τὴν μηχανὴν τῆς Χαλώθεως.
βαστάσωσι μετὰ τὴν σὴν κρίσιν. Κρονίων· δαπάνας ἐποιήσαμεν. Ἀπολωνίδης ὁ στρατηγός· ὁ κωμογραμματεὺς ἐπικρινεῖ πόσαι ἐγένοντο δαπάναι καὶ ταύτας ποιήσει ἀπολαβεῖν συγκομιζομένου τὰ θέρεια. ἀνέγνων
νῦν οὖν διάπεμψαι ἵνα μὴ ὡς τοιούτῳ σοι χρησώμεθα εἰ περὶ τῶν οὐδαμίνων ἀμελεῖτε πόσῳ μᾶλλον τῶν ἀναγκαιοτέρων. β ἔτους Μεσορὴ θ. Ἡρωνείνῳ φροντιστῇ Θεαδελφείας
The Greek word μᾶλλον is an adverb meaning 'more' or 'rather,' derived from μάλα. It indicates an increase in degree or preference, often used in comparisons. In the New Testament, it appears in various contexts, such as Mark 10:48 and Philippians 1:23. Notably, it can also function as a periphrasis for comparatives.
μᾶλλον (compar. of μάλα, very, very much), [fr. Hom. down], adv., more, to a greater degree; rather; ab added to verbs and adjectives, it denotes increase, a greater quantity, a larger measure, a higher degree, more, more fully, (Germ. in héherem Grade, Maasse); ἃ. words defining the measure or size are joined to it in the ablative (dat.): πολλῷ much, by far, Mk. x. 48; Lk. xviii. 39; Ro. v. 15, 17, (in both these verses the underlying thought is, the measure of salvation for which we are indebted to Christ is far greater than that of the ruin which came from Adam; for the difference between the consequences traceable to Adam and to Christ is not only one of quality, but of quantity also; cf. Riickert, Com. on Rom. vol. i. 281 sq. [4]. (fr. Chrys. to Meyer and Godet) content themselves here with a logical increase, far more certainly]); 2 Co. 111. 9,11; Phil. ii. 12; πόσῳ how much, Lk.…
Read the full entry →μᾶλλον. P Oxy II. 47457 (a.p. 184?) ἀβουλίᾳ μᾶλλον ἢ πειθοῖ τῶν παρηγγελμένων, ‘in defiance of rather than in obedience tions, p. 128) ὡς ἐν ἄλ]λοις πλείστοις νῦν ἔτι μᾶλλον (cf. Phil 15), ‘‘as on many other occasions so now still
μᾶλλον (mallon) — more.
Included with: μάλα [μᾰλᾰ;
but [Refs 8th c.BC+] sometimes uses the ultima long before λ, [Refs 8th c.BC+]; before μ, [Refs] adverb very, exceedingly, prefixed or subjoined to Adjectives, Verbs, and Adverbs:
1. strengthening the word with which it stands,
1. a with adjectives, in [Refs 8th c.BC+] very many, [Refs 8th c.BC+]; μ. πᾶσα, μ. πάντα, every one, all together, [Refs 8th c.BC+]; μάλ᾽ ἀσκηθής all unhurt, [Refs]; ἀβληχρὸς μ. τοῖος quite gentle, [Refs]; σαρδάνιον μ. τοῖον a quite sardonic smile,[Refs]; ἐμέο πρότερος μ. actually before me, [Refs 8th c.BC+]; later, μ. φιλόσοφοι, πλάτανος μάλ᾽ ἀμφιλαφής, etc., [Refs 5th c.BC+] very old, [Refs 5th c.BC+]
μᾶλλον
mallon
neuter of the comparative of the same as 3122; (adverbially) more (in
a greater degree)) or rather:--+ better, X far, (the) more (and more),
(so) much (the more), rather.
see GREEK for 3122
μᾶλλον
Adv
more, rather
μᾶλλον mallon 81x
more, to a greater extent, in a higher degree, Mt. 18:13; 27:24; Jn. 5:18; 1 Cor. 14:18; rather, in preference, Mt. 10:6; Eph. 4:28; used in a periphrasis for the comparative, Acts 20:35; as an intensive with a comparative term, Mt. 6:26; Mk. 7:36; 2 Cor. 7:13; Phil. 1:23; μᾶλλον δέ, yea rather, or, more properly speaking,
μᾶλλον comp. of μάλα; v. μάλα II.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
83 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 81 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 18 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
εἰ οἶδας ὅτι συμφέρει μᾶλλον ἀγοράσαι παιδίσκην καὶ οὐ συμφέρει οὕτως χρήσασθαι, τοῦτό μοι δός.
τότε καὶ ἐπιλαθόμενοι οἷοι ἦσαν παρʼ ἐμοὶ τότε καὶ νῦν οἷοί εἰσιν, ἐπεμβαίνουσί μοι μᾶλλον, ὡς καὶ ὁ ἰσχαρὸς ἱέραξ τότε ἐποίησεν πάλιν σὺν αὐτῷ. ὡς νῦν οὖν Δημήτριος
καὶ οὗτοι ἕνεκα τῆς χρείας ἀφῃρέθησαν ἀφʼ ἡμῶν καὶ εἰς Ἀλεξάνδρειαν ἐπορεύθησαν καὶ ἔτι μᾶλλον ὀλιγώτεροι ἐγενόμεθα, ἀναγκαίως ἐπὶ σὲ κατεφύγομεν καὶ ἀξιοῦμεν, ἐάν σοι δόξῃ ἐπιτρέψαι ἐαθῆναι ἡμᾶς
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-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular 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
πλήρωμα (pleroma) refers to fullness, completion, or that which fills. It can denote a full measure or complement, such as a ship's crew or cargo. In the New Testament, it is used to describe the fullness of God or Christ (Eph. 1:23) and the fulfillment of time (Gal. 4:4). Some lexicons note a passive sense, while others emphasize its active aspect as that which fills.
πλήρωμα, -τος, τό
(< πληρόω),
[in LXX for מְלֹא;]
the result of the action involved in πληρόω (Lft., Col., 255 ff.; AR, Eph., 255 ff.), hence,
in passive sense, that which has been completed, complement, plenitude, fullness (in Xen., Luc., Polyb., al., of a ship's crew or cargo, and by meton. of the ship itself): Jo 1:16, Ro 11:12, 25 15:29, I Co 10:26(LXX), Eph 1:23 (AR, 42 ff.) 3:19 (AR. 87 ff.) 4:13, Col 1:19 2:9; of time, Ga 4:4, Eph 1:10; κοφίνων (σφυρίδων) πληρώματα, basketfuls, Mk…
πλήρωμα, -τος, τό, (πληρόω), Sept. for πο; 1. etymologically it has a passive sense, that which is (or has been) filled; very rarely so in class. Grk.: a ship, inasmuch as it is filled (i. e. manned) with sailors, rowers, and soldiers ; ἀπὸ δύο πληρωμάτων ἐμάχοντο, Lcian. ver. hist. 2, 37; πέντε εἶχον πληρώματα, ibid. 38. Inthe N. T. the body of believers, as that which is filled with the presence, power, agency, riches of God and of Christ: τοῦ Χριστοῦ, Eph. iv. 13 (see ἡλικία, 1 ο. [ef. W. § 30, 8 N.1; B. 155 (136) ]); i. 23; εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ, that ye may become a body wholly filled and flooded by God, Eph. iii. 19 [but WH mrg. reads πληρωθῇ πᾶν τὸ mA. |. 2. that which fills or with which a thing is jilled: so very frequently in class. Grk. fr. Hdt. down; esp. of those things with which ships are filled, freight and merchandise, sailors, oarsmen, soldiers, [ef. our…
Read the full entry →πλήρωμα. This important word is not very common in the vernacular, but it can be illustrated in the sense of a full ‘* company ” or “‘complement.” From Egypt we have P Petr III. 43(3)}2 (B.C. 240) ἔγραψάς μοι μὴ ἀποσπάσαι τὸ πίλή]ρωμα ἐκ Φιλωτέριδος ἕως οὗ τὰ ἔργα συντελέσαι, “ you wrote me not to withdraw the gang from Philoteris before they had finished the work ’’ (Ed.), cf.1529, and an inscr. from near Sebastopol Syll 326 (= % 709)*° (c. B.C. 107) παραλαβὼν δὲ Kal τῶν πολιτᾶν ἐπιλέκτους ἐμ πληρώμασι τρισί (‘‘in three shiploads); InP BibT. 110% (5 Β: Ὁ: 255) (Ξ- Οζζειξ. Te Ῥ. 574) ἀπ[ὸ τοῦ] πληρώματος, Wilcken thinks the reference is to “‘ the ship’s crew”: cf. Rom 117°, See also P Par 60 Bis? (c. B.C, 200) τὸ ἀνήλωμα eis ᾿Αλεξάνδρειαν ἀπὸ τῶν πληρωμάτων [ἀρ]χαίων. The very common word πλήρωσις does not occur in the NT, but its restriction to commercial phraseology accounts for this…
Read the full entry →πλήρωμα (plērōma) — fulfillment.
πλήρ-ωμα, ατος, τό,
that which fills, complement, κρατήρων πληρώματα, i.e. wine, [Refs 5th c.BC+]; χθονὸς π., i.e. men, [Refs 4th c.BC+]; τὸ π. τῆς γαστρός [Refs 5th c.BC+]; of excrement, [Refs 4th c.AD+]
2. δαιτὸς π. satiety of the feast, [Refs 5th c.BC+]; π. τυρῶν their fill of cheese, [Refs]
3. of ships, full number, [Refs 5th c.BC+]; but, of single ships, complement, crew, in plural, [Refs 5th c.BC+]; opposed to ὑπηρεσία (which see), [Refs 5th c.BC+]; π. ἐπίλεκτον [Refs 2nd c.BC+] make up the full number of citizens, [Refs 5th c.BC+]; gang of workmen, [Refs 3rd c.BC+]
4. of number, sum, ὀγδώκοντα ἔτεα ζόης π. μακρότατον προκεῖσθαι [Refs] years are fixed as life's longest sum, [Refs 5th c.BC+]; sum, total, τὸ π. τῶν ἀγαθῶν [Refs 3rd…
πλήρωμα
pleroma
from 4137; repletion or completion, i.e. (subjectively) what fills (as
contents, supplement, copiousness, multitude), or (objectively) what
is filled (as container, performance, period):--which is put in to
fill up, piece that filled up, fulfilling, full, fulness.
see GREEK for 4137
πλήρωμα, ατος, τό
n.n.
fullness, fulfillment, completion
πλήρωμα plērōma 17x
that which fills up; full measure, entire content, Mk. 8:20; 1 Cor. 10:26, 28; complement, full extent, full number, Gal. 4:4; Eph. 1:10; that which fills up a deficiency, a supplement, a patch, Mt. 9:16; fulness, abundance, Jn. 1:16; full measure, Rom. 15:29; a fulfilling, perfect performance, Rom. 13:10; complete attainment of entire belief, full acceptance, Rom. 11:12; full…
Read the full entry →πλήρωμα from πληρόω a full measure, Eur.
πλ. δαιτός the satiety of the feast, id. Eur.; πλ. τυρῶν their fill of cheese, id. Eur.
of ships, a full number, Hdt., Eur.; of single ships, their complement, Thuc., etc.
of number, the sum, total, Hdt., Ar.
a piece inserted to fill up, NTest.
fulness, full and perfect nature, id. NTest.
a filling up, completing, Soph.; κυλίκων πλ. ἔχων to have the task of filling them, Eur.
fulfilment, NTest.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
fool'-nes: The translation of pleroma, which is generally, but not invariably, rendered "fullness" in the New Testament. Etymologically, pleroma--which itself is derived from the verb pleroo, "I fill"--signifies "that which is or has been filled"; it also means "that which fills or with which a thing is filled"; then it signifies "fullness," "a fulfilling."
1. "Fullness" in the Gospels:
In the Gospels it occurs as follows: Mt 9:16 and Mr 2:21: in both of these passages it means "the fullness," that by which a gap or rent is filled up, when an old garment is repaired by a patch; Mr 6:43, `They took up fragments, the fullness of twelve baskets'; 8:20, `The fullness of how many baskets of fragments did ye take up?'
18 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 17 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 9 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.
πῶς γὰρ ἂν τὴν ἀρχὴν εἰσελθεῖν ὑπέμειναν, εἰ μὴ καθάπερ νεὼς εὖ συντεταγμένον πλήρωμα τοὺς ἔνδον ἅπαντας ᾔδεσαν ἑνὶ πειθαρχοῦντας κελεύσματι τῷ τοῦ προεστηκότος ὡσανεὶ κυβερνήτου;
τοῦτο ὁ ποιήσας ἑαυτῷ μέγα κλέος ἐν Χριστῷ περιποιήσεται, καὶ πᾶς τόπος δέξεται αὐτόν, τοῦ γὰρ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν μεγέθει θεοῦ πατρὸς πληρώματι, τῇ προωρισμένῃ πρὸ αἰώνων εἶναι διὰ παντὸς εἰς δόξαν παράμονον ἄτρεπτον, ἡνωμένῃ καὶ ἐκλελεγμένῃ ἐν πάθει ἀληθινῷ, ἐν θελήματι τοῦ πατρὸς καὶ Ἰησοῦ Χριστοῦ τοῦ θεοῦ ἡμῶν, τῇ…
Fr1 Ἁρμάχορος. ἔγραψάς μοι μὴ ἀποσπᾶσαι τὸ πλήρωμα ἐκ Φιλωτερίδος ἕως οὗ τὰ ἔργα συντελέσαιό. γίνωσκε οὖν τά τε ἔργα ἃ εἴχον
δὸς τοῖς μισθοφόροις πλήρωμα … … ἐρυθρᾶι θαλάσσηι τὴν γινομένην ἀγορὰν εἰς μῆνα Δαίσιον καὶ Πάνημον τοῦ η
Ἐπιθύμητος νουμέρου Πορφυρίτου, ἀριθμοῦ Κλαυδιανοῦ Φλαυίῳ Ἰσιδώρῳ Αὐγούστης κλάσσης Ἀλεξανδρίνης, πληρώματος Παλλάτος χαίριν. ὁμολογῶ ἔχιν σοῦ δραχμὰς πέντε ἃς καὶ ἀποδώσω ἀναβάντος μου τοῦ σίτου
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
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’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος