Romans 12:11 — Word Study
N1904τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες,
BSA<the>ho in diligencespoudē [fervent spirit, eagerness] notmē lagging,oknēros <the>ho in spiritpneuma being fervent,zeō▸ [in spirit, being on fire for God] theho Lordkurios [God, Master] serving,douleuō▸ [as a slave, in diligent obedience]
| Greek | English | Parsing |
|---|---|---|
| τῇ | <the> | Article, dative, singular |
| σπουδῇ | in diligence | Noun, dative, singular |
| μὴ | not | Particle, negative |
| ὀκνηροί, | lagging, | Adjective, nominative, plural |
| τῷ | <the> | Article, dative, singular |
| πνεύματι | in spirit | Noun, dative, singular |
| ζέοντες, | being fervent, | Verb, present, active |
| τῷ | the | Article, dative, singular |
| κυρίῳ | Lord | Noun, dative, singular |
| δουλεύοντες, | serving, | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not let your zeal subside; keep your spiritual fervor, serving the Lord. |
| KJV | Not slothful in business; fervent in spirit; serving the Lord; |
| ASV | in diligence not slothful; fervent in spirit; serving the Lord; |
| YLT | in the diligence not slothful; in the spirit fervent; the Lord serving; |
| WEB | not lagging in diligence, fervent in spirit, serving the Lord, |
| BBE | Be not slow in your work, but be quick in spirit, as the Lord's servants; |
Where they part company is σπουδῇ — see How Translations Differ.
The sentence is structured around a main command with two participial phrases that provide additional context on how to maintain zeal.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὀκνηρός
verbζέω
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 12:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Exhortations on Christian Livinggenerated
Romans 12:11 is part of a series of practical instructions from Paul on how to live out the Christian faith. He emphasizes the importance of love, service, and maintaining a fervent spirit in all endeavors. This verse specifically highlights the need for zeal and diligence in serving the Lord, contrasting it with laziness and slothfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 5:17 | “You are slackers!” Pharaoh replied. “Slackers! That is why you keep saying, ‘Let us go and sacrifice to the LORD.’ |
| 2 | Proverbs 6:6–9 | Walk in the manner of the ant, O slacker; observe its ways and become wise. |
| 3 | Proverbs 10:26 | Like vinegar to the teeth and smoke to the eyes, so is the slacker to those who send him. |
| 4 | Proverbs 13:4 | The slacker craves yet has nothing, but the soul of the diligent is fully satisfied. |
| 5 | Proverbs 18:9 | Whoever is slothful in his work is brother to him who destroys. |
The Treasury of Scripture Knowledge — 31 references, hung on the phrase they belong to
The Key Word — σπουδῇ, spoudēgenerated
The word σπουδή (spoudē) is a noun that conveys the idea of diligence, eagerness, and earnestness. It is derived from the verb σπεύδω, which means to hasten or be zealous. In this context, it emphasizes an active and enthusiastic approach to serving God.
Paul's use of this term suggests that he wants believers to be proactive and passionate in their spiritual lives, avoiding any tendencies to become lazy or indifferent.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible (BSB), which uses the phrase keep your spiritual fervor. Other translations like the KJV and ASV also express this idea but use different wording, such as fervent in spirit.
Where translations differ is in the rendering of σπουδῇ. The BSB and WEB use in diligence, while the YLT opts for not slothful in business. This shows a variation in how the concept of diligence is conveyed.
Sentence Structuregenerated
The main verb in this verse is μὴ, which negates the following adjectives and participles. The structure includes several phrases that describe the attitudes and actions expected of believers.
The sentence is built around the exhortation to not be lazy, with participial phrases elaborating on how to maintain fervor and serve the Lord. This structure emphasizes the interconnectedness of zeal and service.
Septuagint Backgroundgenerated
The word σπουδή does not appear in the Septuagint, but its Hebrew equivalent, חִשּׁוּת (hishut), conveys similar ideas of diligence and urgency. The absence in the LXX suggests a unique emphasis in the New Testament context.
The concept of fervor and diligence can be linked to several Old Testament passages that encourage earnestness in service to God, reflecting a continuity of thought in the biblical narrative.
In plain words — the whole versegenerated
Romans 12:11 encourages believers not to lose their enthusiasm in serving God. Paul wants Christians to be diligent and passionate, avoiding laziness in their spiritual lives.
Frequently Asked Questionsgenerated
Keeping your spiritual fervor means being enthusiastic and passionate about your relationship with God and your service to Him.
You can avoid laziness by actively engaging in prayer, studying the Bible, and serving others, keeping your focus on God.
Practical ways to serve the Lord include volunteering in your community, helping those in need, and sharing your faith with others.
Diligence is important because it reflects our commitment and love for God, showing that we take our responsibilities seriously.
Reflection Questionsgenerated
- In what areas of my life do I need to show more diligence and enthusiasm for God?
- How can I encourage others in my community to maintain their spiritual fervor?
- What practices can I implement to ensure I am serving God with zeal?
- How do I balance my responsibilities while keeping my focus on serving the Lord?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights on this verse, emphasizing the importance of zeal and diligence in the Christian life.
The expression “aglow with the Spirit” proves that the Word of God is hot and fiery.Early Church Fathers on Romans 12 →
"Not backward in zeal." For this also gendereth love when with honor we also show a readiness to protect: as there is nothing that makes men beloved so much as honor and forethought.Early Church Fathers on Romans 12 →
Do not become slow and lazy in God’s work out of concern for the world. The Lord does not love those who are unresponsive and is nauseated by those who are lukewarm.Early Church Fathers on Romans 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 12:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNot slothful in business,.... Meaning not worldly business, or the affairs of life; though slothfulness in this respect is scandalous to human nature, and especially in persons under a profession of
Read John Gill on Romans 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNot slothful in business; fervent in spirit; serving the Lord; (Be) Not slothful in business , [ tee (G3588) spoudee (G4710)]. The word here rendered "business" means 'zeal,' 'diligence,' 'purpose;' denoting energy of action.
Read Robert Jamieson on Romans 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot slothful in business; this clause may be expounded by : q.d. In all the duties of thy particular and general calling, in every thing that respects the glory of God, thine own or neighbours’ good, take heed of slothfulness: see ,27 Hebrews 6:12. Fervent in spirit; this is added to the former, as the cure of it. Zeal and fervency will drive away sloth. This spiritual warmth is often recommended to us in Scripture; see . See examples of it in 4:34 . Serving the Lord; i.e. diligently performing all things that are required to his service and honour: see . Some copies read it, serving the times, in such a sense as it is in , and .
Read Matthew Poole on Romans 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 Not slothful in business; fervent in spirit; serving the Lord; Ver. 11. Not slothful] Or, not driving off till it be too late (ακνηρος, cunctator the delayer). Charles, the son of Charles Duke of Anjou, who was king of Sicily and Jerusalem, was called Carolus Cunctator, not in the sense as Fabius, because he stayed till opportunity came, but because he stayed till opportunity was lost. Fervent in spirit] Gr. ζεοντες, seething hot. God, who is himself a pure act, loveth activeness in men; the very rest of heavenly bodies is in motion in their proper places.
Read John Trapp on Romans 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) In business.—Rather, in zeal; the reference is to the spiritual and not to the practical life, as the English reader might suppose. Fervent.—In the literal and etymological sense boiling or seething. The temperament of the Christian is compared to water bubbling and boiling over the flame. In spirit—i.e., not “in the Holy Spirit,” but “in that part of you which is spirit.” Serving the Lord.—Some of the extant Græco-Latin codices, and others known to Origen and Jerome, read here by a slight change of vowels “serving the time”; no doubt wrongly, though the expression might be compared with 1 Corinthians 7:29; Ephesians 5:16, et al.
Read Charles John Ellicott on Romans 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Not slothful in business] That God, who forbade working on the seventh day, has, by the same authority, enjoined it on the other six days. He who neglects to labour during the week is as culpable as he is who works on the Sabbath. An idle, slothful person can never be a Christian. Fervent in spirit] τωπνευματιζεοντεςυ Do nothing at any time but what is to tho glory of God, and do every thing as unto him; and in every thing let your hearts be engaged. Be always in earnest, and let your heart ever accompany your hand. Serving the Lord] Ever considering that his eye is upon you, and that you are accountable to him for all that you do, and that you should do every thing so as to…
Read AdamClarke on Romans 12 →CambridgeThe Cambridge Bible for Schools and Colleges11. not slothful in business] Better, in point of earnest diligence, not slothful. The precept includes an exhortation to thoroughness in earthly duty, but much more besides.fervent in spirit] Better, as regards the spirit, fervent. “The spirit” here probably means the human spirit, though the grammar admits as easily a reference to the Holy Spirit. The context, which hitherto has referred to the acts of human thought and energy, favours the reference to man’s spirit, renewed and animated by grace. Same words as Acts 18:25. Cp. Acts 17:16.serving the Lord] Another reading, but inferior on many grounds, is serving the occasion; the Gr. originals of “Lord” and “occasion” being very similar in…
Read Cambridge on Romans 12 →Albert Barnes1798–1870Barnes' Notes on the BibleNot slothful - The word rendered “slothful” refers to those who are slow, idle, destitute of promptness of mind and activity; compare Matthew 25:16. In business - τῇσπουδῇ tē spoudē.
Read Albert Barnes on Romans 12 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not let your zeal subside; keep your spiritual fervor, serving the Lord.
not lagging in diligence, fervent in spirit, serving the Lord,
Do not let your zeal subside; keep your spiritual fervor, serving the Lord.
Do not lag in zeal, be enthusiastic in spirit, serve the Lord.
Tyndale line
Not slothful in business; fervent in spirit; serving the Lord;
in diligence not slothful; fervent in spirit; serving the Lord;
in diligence not slothful; fervent in spirit; serving the Lord;
Not slothful in business; fervent in spirit; serving the Lord;
Not slouthfull to do seruice: seruent in spirit seruing the Lord,
Strictly literal
as to diligent zealousness, not slothful; in spirit fervent; serving the Lord.
in the diligence not slothful; in the spirit fervent; the Lord serving;
in the diligence not slothful; in the spirit fervent; serving the LORD;
Concerning diligence, do not be hesitant. Concerning the spirit, be eager. Concerning the Lord, serve him.
From the Latin
In carefulness not slothful. In spirit fervent. Serving the Lord.
Simplified
Don't be unwilling to work hard; serve the Lord with an enthusiastic spirit.
Be not slow in your work, but be quick in spirit, as the Lord's servants;
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.
sollicitudine non pigri : spiritu ferventes : Domino servientes :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܘܝܬܘܢ ܚܦܝܛܝܢ ܘܠܐ ܚܒܢܢܝܢ ܗܘܝܬܘܢ ܪܬܚܝܢ ܒܪܘܚ ܗܘܝܬܘܢ ܦܠܚܝܢ ܠܡܪܟܘܢ
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.
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες,
The standard critical text of the New Testament.
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες,
The previous edition, still widely cited.
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες,
The Society of Biblical Literature edition, freely licensed.
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες,
The edition that turned scholarship toward the earliest manuscripts.
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες,
An independent critical text built from the oldest witnesses then known.
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες,
A recent critical edition following documentary evidence closely.
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες,
The reading of the majority of surviving manuscripts.
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ — δουλεύοντες,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| κυρίῳ Lord | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Romans 12:11
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word σπουδή (spoudē) is derived from the verb σπεύδω and encompasses meanings related to haste, speed, zeal, and diligence. It is used in various contexts in the New Testament, such as in Romans and 2 Corinthians, to convey earnestness and serious effort. The lexicons indicate a consistent understanding of the word, primarily focusing on its implications of urgency and earnestness.
σπουδή, -ῆς, ἡ
(< σπεύδω),
[in LXX chiefly for בּהל, its parts and derivatives ;]
haste, speed: μετὰ σ. (Wi 19:2), Mk 6:25, Lk 1:39.
zeal, diligence, earnestness: Ro 12:11, II Co 7:11, 12 8:7, 8; ἐν σ., Ro 12:8 (v. M, Pr, 104); seq. ὑπέρ, II Co 8:16; σπουδὴν ἐνδείκνυσθαι, He 6:11; σ. παρεισφέρειν, II Pe 1:5; πᾶσαν σ. ποιεῖσθαι, Ju 3 (v. MM, xxiii; M, Pr., 214; Deiss., BS, 361, 364).†
σπουδή, -ῆς, 7), (σπεύδω, [q. v-]), fr. Hom. down; 1. haste: μετὰ σπουδῆς, with haste, Mk. νἱ. 25; Lk. 1. 39, (Sap. xix. 2; Joseph. antt. 7, 9,7; Hdian. 3, 4,1; 6, 4,3). 2. earnestness, diligence: univ. earnestness in accomplish ing, promoting, or striving after anything, Ro. xii. 11; 2 Co. vii. 11, 12; viii. 7sq.; ἐν σπουδῇ, with diligence, Ro. xii. 8; σπουδὴν ἐνδείκνυσθαι, Heb. vi. 11; πᾶσαν σπουδὴν ποιεῖσθαι (see ποιέω, 1. 3 p. 525
σπουδή. (1) With σπουδή = “‘haste,”’ ‘“‘speed,’’ as in Mk 6585, Lk 139, cf. P Ryl II. 231!% (A.D. 40) κατὰ σπουδὴν δέ σοι ἔγραψα, P Tebt 11. 3158 (ii/a.p.) μετὰ σ]π[ο]υδῆς γράφω ὅπως [μὴ pep]tpvys, “1 am writing in haste that you may not be over-anxious’”” and P Oxy I. 635 (ii/iii A.D.) (amended Archiv i. p. 128) προνόησον σὺν πάσῃ σπουδῇ ἐνβαλέσθαι αὐτοῦ τὸν γόμον, ‘‘ please to see that his freight is embarked with all despatch ”’ (Edd.). (2) The word passes readily into the meaning “‘zeal,”’ “‘earnestness,’’ as in 2 Cor 711,12, cf. P Par 6315! (B.c. 164) (=P Petr III. p. 28) πεῖραν λαμβάνειν τῶν ἐξακολουθούντων ἐπιτίμων τοῖς παρακούουσί τινος τῶν μετὰ σπουδῆς [ἐ]νθυμουμένων, ““ἴο experience the penalties which are inflicted on those who wilfully misinterpret any of the regulations which have been carefully conceived’ (Mahaffy), 76.145 τὴν πᾶσαν προσενεγκάμενοι σπουδὴν κ[αὶ] προθυμίαν…
Read the full entry →σπουδή (spoudē) — diligence.
σπουδή, ἡ,
(σπεύδω) haste, speed, σπουδὴν ἔχειν make haste, [Refs 5th c.BC+]; σ. ἔσται τῆς ὁδοῦ haste on the journey, [Refs 5th c.BC+]; χωρίον.., οἷ σπουδὴν ἔχω whither I am hastening, [Refs 5th c.BC+]; σπουδῇ in haste, see infr. IV; σὺν σπουδῇ ταχύς [Refs 5th c.BC+]; σὺν πάσῃ σ. with all dispatch, [Refs 2nd c.AD+]; διὰ σπουδῆς [Refs 5th c.BC+]; μετὰ σ. [NT+5th c.BC+]
II. zeal, pains, trouble, effort, ἄτερ σπουδῆς [Refs 8th c.BC+]; σῆς ὑπὸ σ. [Refs 5th c.BC+]; frequently in dative σπουδῇ, zealously, see below[Refs]; σὺν πολλῇ σ. [Refs 5th c.BC+]; ἐπὶ μεγάλης σ. [Refs 5th c.BC+]; μετὰ πολλῆς σ. [Refs]; σπουδὴν ποιεῖσθαι exert oneself, take pains, be eager, [Refs 5th c.BC+]; with infinitive, [Refs 5th c.BC+]; σ. ποιεῖσθαι περί τινος…
σπουδή
spoude
from 4692; "speed", i.e. (by implication) despatch, eagerness,
earnestness:--business, (earnest) care(-fulness), diligence,
forwardness, haste.
see GREEK for 4692
σπουδή, ῆς, ἡ
n.f.
haste, diligence
σπουδή spoudē 12x
haste; μετὰ σπουδῆς, with haste, hastily, quickly, Mk. 6:25; Lk. 1:39; earnestness, earnest application, diligence, enthusiasm, Rom. 12:8, 11; 2 Cor. 7:11, 12; 8:16; 8:7f.
σπουδή σπουδή, ἡ, σπεύδω haste, speed, Hdt., etc.; ὅκως σπουδῆς ἔχει τις according as one makes speed, id. Hdt.
zeal, pains, exertion, trouble, Od., attic: —σπουδὴν ποιεῖσθαι, c. inf., to take pains to do a thing, Hdt.; c. gen., σπουδήν τινος ποιήσασθαι to make much ado about a thing, id. Hdt.; so, σπ. ἔχειν τινός or εἴς τι Eur.; σπουδῇ ὅπλων with great attention to the arms, Thuc.:—in pl. zealous exertions, Hdt., Eur.; also party feelings, rivalries, Hdt., Ar.
zeal, earnestness, seriousness, Eur., etc.
an object of attention, a serious engagement, Eur.
σπουδῇ, as adv. in haste, hastily, Od., Hdt., attic
with great exertion, with difficulty, hardly, scarcely, Hom.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
12 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 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
δεύτερον δέ, οὐκ ἐκ τοῦ τυχόντος μέρους τῆς γῆς ἔοικεν ὁ θεὸς χοῦν λαβὼν τὸν ἀνθρωποειδῆ τοῦτον ἀνδριάντα πλάττειν ἐθελῆσαι μετὰ τῆς ἀνωτάτω σπουδῆς, ἀλλὰ διακρίνας ἐξ ἁπάσης τὸ βέλτιστον, ἐκ καθαρᾶς ὕλης τὸ καθαρώτατον καὶ διηθημένον ἄκρως, ὃ πρὸς…
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
παρὰ Πετεύριος. διεθέντος μου διὰ τῆς σῆς σπουδῆς ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα πέντε, γίνεται τάλαντα ε. εὐτύχει.
παρὰ Πετεύριος διαθέντος μου διὰ τῆς σῆς σπουδῆς ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα πέντε γίνεται τάλαντα ε εὐτύχει
πάντα. ἔρρωσο. ἀσπάζου Θέρμιον καὶ τὰ παιδία σου. ἔτους ε μηνὸς Σωτῆρος κα. κατὰ σπουδὴν δέ σοι ἔγραψα. Φοιβάμμωνος
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 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 →
Counted over the 1,321 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.
The Greek word ὀκνηρός (i.e., *okneros*) means slothful or sluggish and conveys a sense of hesitation or timidity. It is used in the New Testament in contexts such as Matthew 25:26 and Romans 12:11. The term can also describe things that are irksome or troublesome, as noted in Philippians 3:1. Lexicons agree on its meanings, emphasizing its connotations of laziness and reluctance.
ὀκνηρός, -ά, -όν
(< ὀκνέω),
[in LXX for עָצֵל Pr 6:6, 9 al.;]
shrinking, hesitating, timid: c. dat. (Bl., § 38, 2), Ro 12:11; hence, slothful: Mt 25:26. Of things, that which causes shrinking, irksome: Phl 3:1.†
ὀκνηρός, -ά, -όν, (dxvew), sluggish, slothful, backward : Mt. xxv. 26; with a dat. of respect [cf. W. § 31, 6 a.; B. § 133, 21], Ro. xii. 11; οὐκ ὀκνηρόν pot ἐστι, foll. by an inf., is not irksome to me, I am not reluctant, Phil. iii. 1 [ef. Bp. Lehtft. ad loe.]. (Pind., Soph., Thuc., Dem., Theocr., ete.; Sept. for Oxy.)
ὀκνηρός. With the use of this adj. in Phil 31 we may compare the adverb ἀνόκνως (for Attic ἀόκνως) in P Oxy IV. 743°° (B.c. 2) (= Witkowski®, p. 130) Kal od δὲ ὑπὲρ ὧν ἐὰν θέλῃς γράφε μοι καὶ ἀνόκνως ποήσω, ‘write to me yourself about anything you want, and I will do it without hesitation” (Edd.), and PSI VI.6218 (cited s.v. dxvéw). ᾿Οκνηρῶς is foundin Menander Perikedr. 127 ὡς ὀκνηρῶς μοι προσέρχε[ι]», Δᾶε.
ὀκνηρός (oknēros) — lazy.
ὀκν-ηρός, ά, όν,
shrinking, timid, ἐλπίδες -ότεραι [Refs 5th c.BC+]; especially from fear, opposed to τολμηρός, [Refs 4th c.BC+]. adverb -ρῶς reluctantly, [Refs 5th c.BC+]: comparative -ότερον[Refs 5th c.BC+]
2. idle, sluggish, [Refs 4th c.AD+]
II. of things, causing fear, vexatious, troublesome, ἡμῖν μὲν.. ταῦτ᾽ ὀκνηρά [Refs 5th c.BC+]
ὀκνηρός
okneros
from 3635; tardy, i.e. indolent; (figuratively) irksome:--grievous,
slothful.
see GREEK for 3635
ὀκνηρός, ά, όν
Adj
slothful, backward
ὀκνηρός oknēros 3x
slow; slothful, indolent, idle, Mt. 25:26; Rom. 12:11; tedious, troublesome, Phil. 3:1*
ὀκνηρός ὀκνηρός, ή, όν ὄκνος shrinking, hesitating, backward, unready, timid, Pind.; ὀκνηρὸς ἐς τὰ πολεμικά Thuc.:—adv. -ρῶς, Xen., etc.
of things, causing fear, vexatious, troublesome, Soph.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
3 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 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 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.
ἐλέγχει δὲ καὶ τὸν φαῦλον ὡς βραδὺν καὶ ὀκνηρὸν καὶ μελλητὴν πρὸς τὰ παιδείας ἔργα, ἀλλ’ οὐ πρὸς τὰ ἀκολασίας.
πρός τε γὰρ πολέμους εἶχον ἀκρατῶς καὶ πρὸς λῃστείαν ὡρμήκεσαν, ἄλλος δʼ εἴ τις ὀκνηρὸς ἦν πρὸς τὸ φονεύειν, ἄλλην ἀπόνοιαν ἦν θράσους ὑβρίζων καὶ πλεονεκτῶν.
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-DSN — Article · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
T-DSN Part of Speech: definite arTicle Case: Dative 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 πνεῦμα (i.e., *pneuma*) means 'spirit' or 'breath' and is derived from the verb πνέω (to blow). It encompasses various meanings, including air in motion, the vital principle of life, and spiritual beings such as angels and demons. In the New Testament, it frequently refers to the Holy Spirit and the human spirit, appearing in contexts that contrast it with the body or flesh.
From the words into comparison with which πνεῦμα is here brought, it will be evident that it is proposed to deal with it in its natural and earthly, not in its supernatural and heavenly, meaning. Only I will observe, that on the relations between πνοή and πνεῦμα in this its higher sense there is a discussion in Augustine, De Civ. Dei, xiii. 22; cf. De Anim. et huj. Orig. i. 14, 19. The first three words of this group, as they designate not things heavenly but things earthly, differ from one another exactly as, according to Seneca, do in the Latin ‘aér,’ ‘spiritus,’ ‘ ventus’ (Nat. Qu. v. 13) : ‘Spiritum a vento motus' separat; vehementior enim spiritus ventus est; invicem spiritus leviter fluens aer.’ Πνοή and πνεῦμα occur not seldom together, as at Isai. xlii. 5; lvii. 16; πνοή conveying the impression of a lighter, gentler, motion of the air than πνεῦμα, as ‘aura’ than ‘ventus.’…
Read the full entry →πνεῦμα, -τος, τό, (πνέω), Grk. writ. fr. Aeschyl. and Hdt. down; Hebr. may, Lat. spiritus; i. 6. 1. a movement of air, (gentle) blast; a. of the wind: ἀνέμων πνεύματα, Hat. 7,16, 1; Paus. 5, 25; hence the wind itself, Jn. iii. 8; plur. Heb. i. 7, (1 K. xviii. 45; xix. 11; Job i. 19; Ps. ciii. (civ.) 4, etc.; often in Grk. writ.). b. breath of the nostrils or mouth, often in Grk. writ. fr. Aeschyl. down: πνεῦμα τοῦ στόματος, 2 Th. ii. 8 (Ps. xxxii. (xxxiii.) 6, ef. Is. xi. 4); mv. ζωῆς, the breath of life, Rev. xi. 11 (Gen. vi. 17, cf. πνοὴ ζωῆς, il. 7). [πνεῦμα and πνοή seem to have been in the main coincident terms; but avon became the more poetical. Both retain a suggestion of their evident etymology. Even in class. Grk. πνεῦμα became as freq. and as wide in its application as ἄνεμος. (Schmidt ch. 55, 7; Trench § lxxiii.) ] 2. the spirit, i.e. the vital principle by which the body 18…
Read the full entry →πνεῦμα. This is a notable ex. of those words, whose meaning has been so deepened and enriched through Christian influences, that we cannot expect our sources to throw much light on their use in the NT. One or two points may, however, be noted. Thus for the more literal meaning of the word we may cite P Oxy VI. 9047 (v/A.D.), where a certain Flavius petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ τῆς σωτηρίας πνεῦμα δυστυχῖν pe, “so that at last the very breath of my life is in danger” (Edd.). In P Leid Wii 2 (ii/iii A.D.) (= II. p. 157) reference is made to a book which περιέχει γέννησιν πνεύματος, πυρὸς Kal okdTo(=ov)s, ‘contains the creation of spirit, fire and darkness.” The same document αν. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα, οὐ δαιμόνιον, οὐ συνάτ(--άντ)ημα. Reminiscent of LXX Numb 1622, 2716, isthe Jewish ‘‘ prayer for vengeance” from Rheneia, Sy// 816 (=#1181)*, which…
Read the full entry →πνεῦμα (pneuma) — spirit/breath: spirit.
πνεῦμα, ατος, τό,
(πνέω) blast, wind, first in [Refs 6th c.BC+]: frequently in Trag., etc., ἀνέμων πνεύματα πάντων [Refs 4th c.BC+]; θαλάσσας.. πνεύματι λάβρῳ [Refs 5th c.BC+] is commoner in Poets; [Refs 8th c.BC+]; κατὰ πρύμναν ἵσταται τὸ π.[Refs 5th c.BC+]; κατὰ πνεῦμα στῆναι τοῦ ἄρρενος to leeward of him, [Refs 4th c.BC+]; but κατὰ π. προσιόντες down wind, [Refs]; πνεύματος ἀνείλησις, ἐκπύρωσις, [Refs 4th c.BC+]; as an element, air, [Refs 3rd c.AD+]
2. metaphorically, θαλερωτέρῳ π. with more genial breeze or influence, [Refs 4th c.BC+]; αἰδοίῳ π. χώρας with air or spirit of respect on the part of the country, [Refs]; π. ταὐτὸν οὔποτ᾽.. ἐν ἀνδράσιν φίλοις βέβηκεν the…
πνεῦμα
pneuma
from 4154; a current of air, i.e. breath (blast) or a breeze; by
analogy or figuratively, a spirit, i.e. (human) the rational soul, (by
implication) vital principle, mental disposition, etc., or
(superhuman) an angel, demon, or (divine) God, Christ's spirit, the
Holy Spirit:--ghost, life, spirit(-ual, -ually), mind. Compare 5590.
see GREEK for 4154
see GREEK for 5590
πνεῦμα, ατος, τό
n.n.
wind, breath, spirit
πνεῦμα pneuma 379x
wind, air in motion, Jn. 3:8; breath, 2 Thess. 2:8; the substance spirit, Jn. 3:6; a spirit, spiritual being, Jn. 4:24; Acts 23:8, 9; Heb. 1:14; a bodiless spirit, specter, Lk. 24:37; a foul spirit, δαιμόνιον, Mt. 8:16; Lk. 10:20; spirit, as a vital principle, Jn. 6:63; 1 Cor.…
Read the full entry →πνεῦμα πνεῦμα, ατος, τό, πνέω a blowing, πνεύματα ἀνέμων Hdt., Aesch.: alone, a wind, blast, Trag., etc.
metaph., θαλερωτέρῳ πν. with more genial breeze or influence, Aesch.; λύσσης πν. μάργῳ id. Aesch.; πν. ταὐτὸν οὔποτ᾽ ἐν ἀνδράσιν φίλοις βέβηκεν the wind is constantly changing even among friends, Soph.
like Lat. spiritus or anima, breathed air, breath, Aesch.; πν. βίου the breath of life, id. Aesch.; πν. ἀθροίζειν to collect breath, Eur.; πν. ἀφιέναι, ἀνιέναι, μεθιέναι to give up the ghost, id. Eur.; πνεύματος διαρροαί the wind-pipe, id. Eur.
that is breathed forth, odour, scent, id. Eur.
spirit, Lat. afflatus, Anth.: inspiration, NTest.
the spirit of man, id. NTest.
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
385 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 379 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 173 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βασιλείας τοῦ θειοτάτου καὶ εὐσεβεστάτου ἡμῶν δεσπότου Φλαυίου Φωκᾶ τοῦ αἰωνίου Αὐγούστου Αὐτοκράτορος καὶ
r ἐν ὀνόματι τῆς ἁγίας τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης ἡμῶν τῆς θεοτόκου καὶ πάντων τῶν ἁγίων, βασιλείας τοῦ θειοτάτου καὶ
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης
ζέω is a verb meaning to boil or be hot, both literally and metaphorically. It conveys a sense of fervency or passion, often associated with emotions like anger or zeal, as seen in Acts 18:25 and Romans 12:11. The word is derived from a primary verb and has been used in various contexts, including cooking and expressing intense feelings.
ζέω is found in its literal sense in ἃ iii/A.D. recipe, P Lond 12117 (—T. p. 89) ῴφὸν ὅμοιον μήλον (1. μήλῳ) γενέσθαι ἵέσας τὸ φὸν χρείε κρόκῳ μείξας μετ᾽ οἴνου : cf. the medical recipe P Oxy XI. 138435 (ν.Α.}.}) λαβὸν (Δ -ὡν) μῆλα κυπαρίσου ἵέσας κλοίζου, ““τακε the fruit of a cypress, boil it and apply” (Edd.). MGr {éor, ἵέστη, ‘‘heat,” and ἵεσταίνω, “make warm.
ζέω (zeō) — be fervent.
ζέω,
contraction 3rd.pers. singular ζεῖ even in [Refs 8th c.BC+]; later Epic dialect ζείω [Refs 3rd c.BC+]subjunctive ζείῃσι Epic. in [Refs]; in late Prose ζέννυμι (which see): imperfect ζέε [Refs 8th c.BC+]future ζέσω (ἐξανα-) [Refs 4th c.BC+]: aorist ἔζεσα [Refs 5th c.BC+]; Epic dialect ζέσσα [Refs 8th c.BC+] —passive, aorist ἐζέσθην (ἀπ-) [Refs 1st c.AD+]: perfect ἔζεσμαι [Refs]:—boil, seethe, of water, ἐπεὶ δὴ ζέσσεν ὕδωρ ἐνὶ ἤνοπι χαλκῷ [Refs 8th c.BC+]; ὡς δὲ λέβης ζεῖ ἔνδον as the kettle boils, [Refs 8th c.BC+]; rarely of solids, to be fiery hot, χθὼν ἔζεε [Refs 8th c.BC+]
2. ferment, [Refs 5th c.BC+]
ζέω
zeo
a primary verb; to be hot (boil, of liquids; or glow, of solids), i.e.
(figuratively) be fervid (earnest):--be fervent.
ζέω
v.
I burn in spirit
ζέω zeō 2x
to boil, to be hot, in NT met. to be fervent, ardent, zealous, Acts 18:25; Rom. 12:11*
ζέω to boil, seethe, of water, Hom.; λέβης ζεῖ the kettle boils, Il.
metaph. to boil or bubble up, of the sea, Hdt.; of passion, like Lat. fervere, Aesch., Soph.
c. gen. to boil up or over with a thing, ζεῖν ὕδατος καὶ πηλοῦ Plat.; also c. dat., ζ. φθειρσί Luc.
Causal, to make to boil, θυμόν Anth.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
fur'-vent (dalaq; ektenes, zeo):
"Fervent" (from Latin fervere, "to boil") does not occur in the King James Version of the Old Testament, but the Revised Version (British and American) gives it as the translation of dalaq, "to burn" (Pr 26:23), instead of "burning," "fervent lips and a wicked heart." In the New Testament it is the translation of ektenes, "stretched out," hence, intent, earnest (1Pe 4:8, "being fervent in your love among yourselves"); of zeo, "to boil," "to be hot" (Ro 12:11, "fervent in spirit," Ac 18:25); of zelos, "zeal," "fervor" (2Co 7:7, the Revised Version (British and American) "zeal"), in
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
ἔτι δὲ ζέων καὶ πεπυρωμένος ὑπὸ τῆς νομίμου διαγανακτήσεως ἐνθουσιᾷ μεταβαλὼν εἰς προφήτην καὶ θεσπίζει τάδε·
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 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 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
δουλεύω (douleuō) means to be a slave or to serve, derived from the word for slave, δοῦλος (doulos). It covers both literal and figurative senses of servitude, including obedience to God or other authorities. In the New Testament, it appears in various contexts, such as serving God (Mt 6:24) and being subject to sin (Ro 6:6). The lexicons do not present significant disagreement.
δουλεύω
(< δοῦλος),
[in LXX for עבד, as Ge 14:4, exc. Da TH 7:14, 27 (פְּלַח), Is 56:6 (שׁרת pi.)* ;]
δουλεύω; fut. δουλεύσω; 1 aor. ἐδούλευσα; pf. δεδούλευκα; (δοῦλος) ; Sept. for 733; 1. prop. to be a slave, serve, do service: absol., Eph. vi.7; 1 Tim. vi. 2; τινί, Mt. vi. 24; Lk. xvi. 13; Ro. ix. 12; said of nations in subjection to other nations, Jn. viii. 33; Acts vii. 7; men are said δουλεύειν who bear the yoke of the Mosaic law, Gal. iv. 25 (see δουλεία). 2. metaph. to obey, submit to; a. in a good sense: absol. to yield obedience, Ro. Vil. 6; τινί. to obey one’s commands and render to him the services due, Lk. xv. 29; God: Mt. vi. 24; Lk. xvi. 13; 1 Th. 1. 9: κυρίῳ and τῷ κυρίῳ, Acts xx. 19; Ro. xii. 11 (not Ree.*, see below); Eph. vi. 7; Christ: Ro. xiv. 18; Col. iii. 24; νόμῳ θεοῦ, acc. to the context, feel myself bound to, Ro. vii. 25; τοῖς θεοῖς, to worship gods, Gal. iv. 8; τῷ καιρῷ (Anth. 9,441, 6), wisely adapt one’s self to, Ro. xii. 11 Ree." (see above), cf. Fritzsche…
Read the full entry →δουλεύω. We can cite no example of δ. used in a religious sense from pagan literature, but the syncretistic occult P Leid W τῷ σῷ ἀγγέλῳ. Note also the mention of the ἱερόδουλοι in connexion with the Serapeum in P Leid Di 2 (p.c. 162) σοὶ δὲ γίνοιτο, ἀνθ᾽ ὧν πρὸς τὸ θεῖον ὁσίως διάκ[ει)σαι καὶ τῶν ἱεροδούλων καὶ τῶν ἐν τῷ ἱερῷ πάντων ἀντιλαμβάνῃ, ἐπαφροδισία, χάρις κτλ., and in P Tebt I. 635 (B.c. 140--30) where reference is made to the revenues accruing to the priests from various sources including the ἱερόδουλοι. The mention immediately afterwards of *‘ the so-called ἀφροδίσια " leads the editors to believe that these ἱερόδουλοι were ἑταῖραι, like the votaries of Aphrodite at Corinth; but cf. Otto (Przester i, p. 118), who understands simply a ‘‘ lower ” order of priests in contrast to the tribal priests. See Grenfell-Hunt’s note on P Tebt Zc. Δουλεύω in MGr = *©work,’’…
Read the full entry →δουλεύω (douleuō) — be a slave.
δουλ-εύω,
(δοῦλος) to be a slave, [Refs 5th c.BC+]
2. serve, be subject, τό τ᾽ ἄρχειν καὶ τὸ δ. δίχα [Refs 4th c.BC+]; δ. ζεύγλαις[Refs 5th c.BC+]; δ. γαστρί, ὕπνῳ, λαγνείᾳ, [Refs 5th c.BC+]; τῇ γῇ δ. make oneself a slave to one's land, i. e. give up rights that one may keep it, [Refs 5th c.BC+]; δ. τῷ καιρῷ accommodate oneself to the occasion, [Refs 2nd c.AD+]
3. render a service, τινά [Refs 6th c.AD+]
δουλεύω
douleuo
from 1401; to be a slave to (literal or figurative, involuntary or
voluntary):--be in bondage, (do) serve(-ice).
see GREEK for 1401
δουλεύω
v.
I am a slave, am subject to, obey
δουλεύω douleuō 25x
to be a slave or servant; to be in slavery or subjection, Jn. 8:33; Acts 7:7; Rom. 9:12; to discharge the duties of a slave or servant, Eph. 6:7; 1 Tim. 6:2; to serve, be occupied in the service of, be devoted, subservient, Mt. 6:24; Lk. 15:29; Acts 20:19; Rom. 14:18; 16:18; met. to be enthralled, involved in a slavish service, spiritually or morally, Read the full entry →
δουλεύω δοῦλος to be a slave, τινί to one, Plat., etc.; παρά τινι Dem.; c. acc. cogn., δουλείαν δ. Xen.
to serve or be subject to, opp. to ἄρχω, Hdt., etc.; τῆι γῆι δ. to be a slave to one's land, i. e. submit to indignities that one may keep it, Thuc.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
25 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 25 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 73 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.
δώδεκα μὲν οὖν ἔτη δουλεύοντες καὶ τοὺς ἐπιταχθέντας αὐτοῖς φόρους τελοῦντες ὑπέμειναν, τῷ δὲ τρισκαιδεκάτῳ ἀπέστησαν, καὶ διαβαίνει στρατὸς Ἀσσυρίων ἐπʼ αὐτοὺς στρατηγούντων Ἀμαραψίδου Ἀριόχου Χοδολαμόρου Θαδάλου.
εἶτα ἐξῆλθεν Ῥεβέκκα πυθέσθαι παρὰ κυρίου, καὶ εἶπεν κύριος πρὸς αὐτήν: Δύο ἔθνη ἐν τῇ γαστρί σου καὶ δύο λαοὶ ἐν τῇ κοιλίᾳ σου, καὶ ὑπερέξει λαὸς λαοῦ καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι.
Μαξίμωι τῷ ἀδελφῷ πλεῖστα χαίρειν. πρὸ τῶν ὅλων ἐρρῶσθαί σε εὔχομαι. μετέλαβον, ὅτι βαρέως δουλεύετε τὴν κυρίαν ἡμῶν μητέρα. ἐρωτηθείς, ἄδελφε γλυκύτατε, ἐν μηδενὶ αὐτὴν λύπει. εἰ δέ τις
ταῦτα αὐτὰ αὐτῷ εἶπον τοῦ ἀνασχέσθαι ἕως ἂν ἐκβῶ τοῦ ἐργοῦ· οὐ γὰρ προθεσμία δουλεύει τὰ τῆς ἀποδόσεως παρ … … … … καὶ πάντως ἀπ
ποκλεπτιν τὸν ἔλεγχον τῆς δουλίας … αιτει ἑαυτοῦ προνοήσασθαι πραγμάτων … ἀναγνωρίσαι τύχην δουλεύουσιν οὖν τὰ σὺν … … ουσιν κ … … … γὰρ ἴσασιν τὴν οἰκίας