Romans 12:16 — Word Study
N1904τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
BSAtheho same thingautos towardeis one anotherallēlōn [toward each other, mutually] minding,phroneō▸ [being of the same mind, having like affection] notmē the [things]ho haughtyhupsēlos minding,phroneō▸ [haughty, minding high things] butalla with theho lowlytapeinos [humble, those of low estate] going along.sunapagō▸ Notmē do beginomai▸ wisephronimos [wise in your own conceits, thinking yourselves wise, being thoughtful, discreet] inpara yourselves.heautou
| Greek | English | Parsing |
|---|---|---|
| τὸ | the | Article, accusative, singular |
| αὐτὸ | same thing | Personal pronoun, accusative, singular |
| εἰς | toward | Preposition |
| ἀλλήλους | one another | Reciprocal pronoun, accusative, plural |
| φρονοῦντες, | minding, | Verb, present, active |
| μὴ | not | Particle, negative |
| τὰ | the [things] | Article, accusative, plural |
| ὑψηλὰ | haughty | Adjective, accusative, plural |
| φρονοῦντες, | minding, | Verb, present, active |
| ἀλλὰ | but | Conjunction |
| τοῖς | with the | Article, dative, plural |
| ταπεινοῖς | lowly | Adjective, dative, plural |
| συναπαγόμενοι. | going along. | Verb, present, middle |
| μὴ | Not | Particle, negative |
| γίνεσθε | do be | Verb, present, no voice stated |
| φρόνιμοι | wise | Adjective, nominative, plural |
| παρ᾽ | in | Preposition |
| ἑαυτοῖς. | yourselves. | Reflexive pronoun, second person, dative |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Live in harmony with one another. Do not be proud, but enjoy the company of the lowly. Do not be conceited. |
| KJV | Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. |
| ASV | Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits. |
| YLT | of the same mind one toward another, not minding the high things, but with the lowly going along; become not wise in your own conceit; |
| WEB | Be of the same mind one toward another. Don’t set your mind on high things, but associate with the humble. Don’t be wise in your own conceits. |
| BBE | Be in harmony with one another. Do not have a high opinion of yourselves, but be in agreement with common people. Do not give yourselves an air of wisdom. |
The translations differ in their rendering of φρονοῦντες and ταπεινοῖς — see How Translations Differ.
The structure features a main clause followed by two negative clauses, emphasizing the actions to avoid.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectφρονέω
verbφρονέω
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 12:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Christian Livinggenerated
Romans 12:16 is part of a larger passage where Paul provides practical guidance for living out the Christian faith. He emphasizes the importance of community and mutual respect among believers, urging them to rejoice and weep together, as seen in the preceding verse. This call to harmony reflects the unity that should characterize the body of Christ, as also highlighted in Romans 15:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 15:5 | Now may the God who gives endurance and encouragement grant you harmony with one another in Christ Jesus, |
| 2 | Romans 6:2 | Certainly not! How can we who died to sin live in it any longer? |
| 3 | 2 Chronicles 30:12 | Moreover, the power of God was on the people in Judah to give them one heart to obey the command of the king and his officials according to the word of the LORD. |
| 4 | Jeremiah 32:39 | I will give them one heart and one way, so that they will always fear Me for their own good and for the good of their children after them. |
| 5 | Acts 4:32 | The multitude of believers was one in heart and soul. No one claimed that any of his possessions was his own, but they shared everything they owned. |
The Treasury of Scripture Knowledge — 42 references, hung on the phrase they belong to
The Key Word — φρονοῦντες, phroneōgenerated
The verb φρονέω means to think or reason, and in this participial form, it suggests a mindset or disposition. It conveys the idea of being of the same mind, indicating a shared attitude or perspective among believers.
This word appears in various contexts throughout the New Testament, often related to how one thinks about themselves and others. The present active participle form indicates an ongoing action, suggesting that believers should continually strive to maintain this mindset of unity and humility.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the phrase Live in harmony. Other translations like the KJV and ASV also emphasize being of the same mind.
Translations differ mainly in the rendering of φρονοῦντες. The KJV and ASV use mind, while others like the YLT use minding. The term ταπεινοῖς is rendered as lowly in most translations, while humble is preferred in the WEB.
Sentence Structuregenerated
The main verb in the verse is φρονοῦντες, minding, which governs the overall action of living in harmony. The structure includes several clauses and phrases that elaborate on how this harmony should be expressed.
The verse contains multiple participial phrases that describe the attitudes and actions expected of the believers, including not being proud and associating with the lowly. This highlights the relational dynamics within the Christian community.
Septuagint Backgroundgenerated
In Romans 12:16, the term ἀλλήλους (allēlōs), meaning "one another," is used, which reflects a communal aspect found in the Septuagint. This term appears in the LXX to translate Hebrew words for 'man' and 'woman,' emphasizing relational dynamics.
The word μὴ (mē), meaning "not," is also present, aligning with the Hebrew אַל (H408), which serves as a negation. This choice reinforces the instruction against pride and conceit.
In plain words — the whole versegenerated
Romans 12:16 encourages believers to live in harmony with each other, avoid pride, and be humble. This teaching reminds us to value others and not to think too highly of ourselves.
Frequently Asked Questionsgenerated
Living in harmony means having a shared mindset and mutual respect, supporting each other in both joyful and difficult times, as Paul encourages in the surrounding verses.
Pride can create division and conflict. By avoiding pride, we cultivate a spirit of humility that fosters unity and understanding within the community.
Enjoying the company of the lowly means valuing and associating with those who may be marginalized or less esteemed in society, reflecting Christ's example of humility.
We can avoid conceit by recognizing our own limitations and valuing the contributions of others, fostering an attitude of gratitude and humility.
Reflection Questionsgenerated
- In what ways can I actively promote harmony in my relationships?
- How can I practice humility in my daily interactions with others?
- What are some examples of how I can support those who are considered lowly in my community?
- How does pride manifest in my life, and what steps can I take to combat it?
The early church on this verse — how the Fathers read it
The early church Fathers referenced this verse to emphasize humility and community. Their comments illustrate the importance of these teachings in Christian life.
As also the apostle taught, saying, "Minding not high things, but consenting to things of low estate; "Early Church Fathers on Romans 12 →
But what better teacher of this will you find than Him who created all things, and blessed them? "Mind not high things, but condescend to men of low estate.Early Church Fathers on Romans 12 →
The conceited person is stupid in his own arrogance, nor can he know the wisdom of God if he clings to his own foolishness as if it were wisdom.Early Church Fathers on Romans 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 12:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe of the same mind one towards another,.... Which is not to be understood of the sameness of their judgment, or of their agreement in sentiments, espousing the same doctrines, observing the same
Read John Gill on Romans 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
Read Robert Jamieson on Romans 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe of the same mind one toward another: this exhortation respects not so much unity in judgment, as in affection: q.d. Bear the same good respect to others, as others bear to thee; let there be a mutual agreement in your desires and good wishes one for another: see . Mind not high things; i.e. things above your capacities and callings. Take heed of ambitious aspirings: remember what David said (one every way above you) in . Condescend to men of low estate: the word low only is in the Greek; the other words are put in by our translators: and it may be referred, either to things, and so it answers to high things, in the foregoing clause; or it may be referred to persons, according to our…
Read Matthew Poole on Romans 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Ver. 16. Be of the same] This verse had been easy had not interpreters obscured it, as Origen observeth.
Read John Trapp on Romans 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Be of the same mind . . .—In every Christian community there should be that harmony which proceeds from a common object, common hopes, common desires. Condescend to men of low estate.—Probably, on the whole, rightly translated in our version; “Let yourselves be carried on in the stream with those who are beneath yourselves in rank and station; mix with them freely; be ready to lend them a helping hand if ever they need, and do this in a simple and kindly way; do not let any social assumptions keep you at a distance.” “Accommodate yourselves,” or “condescend”—of course without any conscious idea or appearance of condescension. Another rendering would be “condescend to lowly things,” in…
Read Charles John Ellicott on Romans 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Be of the same mind] Live in a state of continual harmony and concord, and pray for the same good for all which you desire for yourselves. Mind not high things] Be not ambitious; affect nothing above your station; do not court the rich nor the powerful; do not pass by the poor man to pay your court to the great man; do not affect titles or worldly distinctions; much less sacrifice your conscience for them. The attachment to high things and high men is the vice of little, shallow minds. However, it argues one important fact, that such persons are conscious that they are of no worth and of no consequence in THEMSELVES, and they seek to render themselves observable and to gain a…
Read AdamClarke on Romans 12 →CambridgeThe Cambridge Bible for Schools and Colleges16. Be of the same mind] Cp. Romans 15:5; 1 Peter 3:8.—Lit. Thinking the same thing towards one another; “actuated by a common and well-understood feeling of mutual allowance and kindness.” (Alford.)Mind not] The verb (on which see on Romans 8:5) is the same as that just rendered “Be of the … mind;” and doubtless refers to it: “Think kindly toward one another; and thereto think not high things.”—The “high things” would be thoughts of personal vanity, or of social, or perhaps also spiritual, pride.condescend] Lit. being led away with; drawn into sympathy with them.men of low estate] So probably, better than “low things,” as some render. To sympathize with the humble was the antithesis to the…
Read Cambridge on Romans 12 →Albert Barnes1798–1870Barnes' Notes on the BibleBe of the same mind ... - This passage has been variously interpreted. “Enter into each other’s circumstances, in order to see how you would yourself feel.” Chrysostom. “Be agreed in your opinions and views.” Stuart.
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
Live in harmony with one another. Do not be proud, but enjoy the company of the lowly. Do not be conceited.
Be of the same mind one toward another. Don’t set your mind on high things, but associate with the humble. Don’t be wise in your own conceits.
Live in harmony with one another. Do not be proud, but associate with the lowly. Do not be conceited.
Live in harmony with one another; do not be haughty but associate with the lowly. Do not be conceited.
Tyndale line
Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits.
Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits.
Be of the same mind one towards another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
Be of like affection one towardes another: be not hie minded: but make your selues equall to them of the lower sort: be not wise in your selues.
Strictly literal
Have the same respect one for another, not minding high things, but going along with the lowly: be not wise in your own eyes:
of the same mind one toward another, not minding the high things, but with the lowly going along; become not wise in your own conceit;
of the same mind toward one another, not minding the high things, but with the lowly going along; do not become wise in your own conceit;
Be of the same mind toward one another. Do not think in proud ways, but accept lowly people. Do not be wise in your own thoughts.
From the Latin
Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
Simplified
Think about one another. Don't consider yourself more important than others; live humbly. Don't be conceited.
Be in harmony with one another. Do not have a high opinion of yourselves, but be in agreement with common people. Do not give yourselves an air of wisdom.
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.
idipsum invicem sentientes : non alta sapientes, sed humilibus consentientes. Nolite esse prudentes apud vosmetipsos :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܕܡ ܕܡܬܪܥܝܢ ܐܢܬܘܢ ܥܠ ܢܦܫܟܘܢ ܐܦ ܥܠ ܐܚܝܟܘܢ ܘܠܐ ܬܬܪܥܘܢ ܪܥܝܢܐ ܪܡܐ ܐܠܐ ܩܦܘ ܠܐܝܠܝܢ ܕܡܟܝܟܝܢ ܘܠܐ ܗܘܝܬܘܢ ܚܟܝܡܝܢ ܒܪܥܝܢ ܢܦܫܟܘܢ
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.
τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
The standard critical text of the New Testament.
τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
The previous edition, still widely cited.
τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
The Society of Biblical Literature edition, freely licensed.
τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
The edition that turned scholarship toward the earliest manuscripts.
τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
An independent critical text built from the oldest witnesses then known.
τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
A recent critical edition following documentary evidence closely.
τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
The reading of the majority of surviving manuscripts.
τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. μὴ γίνεσθε φρόνιμοι παρ᾽ ἑαυτοῖς.
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 12:16
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative 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
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-ASN — Personal pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
P-ASN Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Neuter
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
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 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 →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word ἀλλήλων is a reciprocal pronoun meaning 'one another' or 'each other,' derived from ἄλλος. It is used in various contexts to indicate mutual actions or relationships, appearing frequently in the New Testament, including verses like Matthew 25:32 and John 13:22. The lexicons agree on its meaning and usage without significant disagreement.
ἀλλήλων (gen. pl.), dat. -οις, -αις, acc. -ους, -ας, -α (no nom.), recipr. pron.
(< ἄλλος),
of one another, mutually: Mt 25:32, Mk 4:41, Jo 13:22, al.
ἀλλήλων, gen. plur. [no nom. being possible]; dat. τοις; -als, τοῖς ; ACC. -OUS, -as, -a, ONE another ; reciprocally, mutually: Mt. xxiv. 10; Jn. xiii. 35; Acts xxviii. 25; Ro. i. 12; Jas. v. 16; Rey. vi. 4, and often. [Fr. Hom. down. ]
ἀλλήλων (allēlōn) — one another.
ἀλλήλων,
Aeolic dialect and Doric dialect ἀλλάλων, genitive plural, dua. ἀλλήλοιν, Epic dialect ἀλλήλοιϊν[Refs 8th c.BC+] feminine -αιν [Refs 5th c.BC+] codices: dative ἀλλήλοις, αις, οις, dual ἀλλήλοιν: accusative ἀλλήλους, ας, a, dual ἀλλήλω (feminine) [LXX+5th c.BC+]: the dual is rare in Prose: singular, κεράμὡ ἁρμόττοντι πρὸς ἄλληλον[Refs]:—of one another, to one another, one another; hence, mutually, reciprocally, used of all three persons, [Refs 8th c.BC+] among one another, [Refs 5th c.BC+]; πρὸς ἀλλήλους, εἰς ἄλληλα, [Refs]; ἐπί, πρὸς ἀλλήλοις, [Refs 8th c.BC+]; παρ᾽ ἀλλήλους, -α, [Refs 5th c.BC+]; ἡ δι᾽ ἀλλήλων δεῖξις reciprocal proof, [Refs 8th…
Read the full entry →ἀλλήλων
allelon
Genitive plural from 243 reduplicated; one another:--each other,
mutual, one another, (the other), (them-, your-)selves, (selves)
together (sometimes with 3326 or 4314).
see GREEK for 243
see GREEK for 3326
see GREEK for 4314
ἀλλήλων
Recip.pr.
one another
ἀλλήλων allēlōn 100x
one another, each other
ἀλλήλων redupl. from ἄλλος of one another, to one another, one another, Hom., etc.
C-APM — Reciprocal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
C-APM Part of Speech: reCiprocal pronoun Case: Accusative Number: Plural Gender: Masculine
101 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 100 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 20 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.
μετὰ δὲ τὴν τοῦ νοητοῦ φωτὸς ἀνάλαμψιν, ὃ πρὸ ἡλίου γέγονεν, ὑπεχώρει τὸ ἀντίπαλον σκότος, διατειχίζοντος ἀπ’ ἀλλήλων αὐτὰ καὶ διιστάντος θεοῦ τοῦ τὰς ἐναντιότητας εὖ εἰδότος καὶ τὴν ἐκ φύσεως αὐτῶν διαμάχην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
εἰλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι εἰς ἀλλήλους.
Ἡρακλῆς ὡς ἐτῶν εἴκοσι οὐλὴ ἀντικνημίῳ ἀριστερῷ, οἱ τρεῖς Ἡρακλέους νεωτέρου Πέρσαι τῆς ἐπιγονῆς, ἀλλήλων ἔγγυοι εἰς ἔκτισιν, Θέωνι τῶι καὶ Σωκράτῃ Ἥρωνος ὡς ἐτῶν τριάκοντα ἑνὸς ἀσήμωι, ἔχειν
οὐλὴ γόνατι ἀριστερῷ καὶ … Δημητροῦτι Ἀγχορίμφιος Περσίνῃ ὡς ἐτῶν τεσσαράκοντα … τοῖς δυσὶ ἀλλήλων ἐνγύοις μετὰ κυρίου τῆς Δημητροῦτος … … ειδωνος ὡς ἐτῶν εἴκοσι πέντε οὐλὴ χειρὶ
καθήκει· ἐὰν δὲ διαφορὰς αὐτοῖς γενα … διὰ χειρὸς χρῆσιν ἔντοκον ἀργυρίου χ ἀπʼ ἀλλήλων ἀπόδοσις αὐτὴ … ηφεπ … η καὶ δραχμὰς … … … ἀπὸ τοῦ ἐνεστῶτος
The Greek word φρονέω (phroneo) is built from the root meaning 'mind' and encompasses thinking, understanding, and being disposed in a certain way. It appears in various contexts, such as having opinions, being mindful, or directing one's thoughts towards specific matters. In the New Testament, it is notably used in Romans, Philippians, and Corinthians to express concepts of mindset and intention.
φρονέω, -ῶ
(< φρήν),
[in LXX: De 32:29, Za 9:2 (חָכָם), Ps 93 (94):8 (שָׂכַל hi.), Is 44:18 (בִּין) ib. 28, Es 8:13, Wi 1:1 14:30, I Mac 10:20, II Mac 9:12; 14:8, 26 * ;]
to have understanding (Hom., al.).
to think, to be minded in a certain way: ὡς νήπιος, I Co 13:11; c. acc. (usually neut., adj., or pron., as freq. in cl.), ὃ δεῖ, Ro 12:3; ἃ, Ac 28:22; τοῦτο, Phl 3:15; τι ἑτέρως, ib.; οὐδὲν ἄλλο, Ga 5:10; τ. αὐτὸ φ. (Deiss., BS, 256), to be of the same mind, II Co 13:11, Phl 2:2 4:2; id. seq. εἰς (ἐν) ἀλλήλους(οις), Ro 12:16 15:5; τ. ἓν…
φρονέω, -@; impf., 1 pers. sing. ἐφρόνουν, 2 pers. plur. ἐφρονεῖτε ; fut. 2 pers. plur. φρονήσετε ; pres. pass. impv. 3 pers. sing. φρονείσθω, Phil. ii. 5 RG (see 3 below) ; (φρήν) ; fr. Hom. down; 1. to have understanding, be wise, (Hom., al.). 2. to feel, to think: absol. ὡς νήπιος ἐφρόνουν, 1 Co. xiii. 11 ; το have an opinion of one’s self, think of one’s self: μὴ ὑπερφρονεῖν map’ ὃ δεῖ φρονεῖν, Ro. xii. 8 (μεῖζον φρονεῖν ἢ κατ᾽ ἄνδρα, Soph. Ant. 768) ; φρονεῖν eis τὸ σωφρονεῖν, [R. V. so to think as to think soberly], to be modest, not to let one’s opinion (though just) of himself exceed the bounds of modesty, ibid. ; ὑπὲρ 6 γέγραπται, in one’s opinion of one’s self to go beyond the standard prescribed in Scripture, 1 Co. iv. 6 RG (ef. B. 394 sq. (838); W. § 64,4]. with an ace. of the thing, to think, judge: ἃ φρονεῖς, what your opinion is, Acts xxviii. 22; οὐδὲν ἄλλο, Gal. v. 10…
Read the full entry →φρονέω. According to Kennedy (2 67) ad Phil 17) φρονέω ‘seems always to keep in view the advection which thought (of a practical kind) takes.” Hence its usec. acc. in such passages as P Ryl 11. 1281 (c, a.p. 30) Zovapis . . ἀλλότρια φρονήσασα ἐνκαταλιποῦσα τὸ ἐλαιούργιον ἀπηλλάγη, ‘* Soueris changed her mind, left the mill, and departed” (Edd.), and P Oxy IT. 282" (a... 30-5) ἡ δὲ ἀλλότρια φρονήσασα τῆς κοινῆς συμβιώϊσεως)] κατὰ πέρ[α]ς ἐξῆλθε, ‘‘ but she became dissatisfied with our union, and finally left the house ” (Edd.). For τὸ ἕν φρονεῖν in Phil 2? Deissmann (BS p. 256) cites the sepulchral epitaph 7AZ4e 149 (Rhodes —ii/B.c.) in which it is said of a married couple—rtaira λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴΐδαν. Cf. also OGZS 66ο85 (i/a.p.) ἐὰν δὲ καὶ δύο ἔπαρχοι τὸ αὐτὸ πεφρονηκότες ὦσι. The phrase νοῶν καὶ φρονῶν, “being sane and in my right mind,” is…
Read the full entry →φρονέω (phroneō) — to reason.
φρον-έω,
Epic dialect subjunctive φρονέῃσι [Refs 8th c.BC+]: Epic dialect imperfect φρόνεον [Refs 8th c.BC+]: future -ήσω[Refs 5th c.BC+], etc.: aorist ἐφρόνησα [Refs 5th c.BC+]: perfect πεφρόνηκα [Refs 5th c.BC+]:—passive, [Refs 4th c.BC+]; imperative φρονείσθω variant for{φρονεῖτε} in [NT]:—to be minded, either of reflection or of purpose: hence,
I. have understanding, be wise, prudent, rare in [Refs 8th c.BC+] best both in battle and counsel, [Refs 8th c.BC+]: but frequently in Trag. and Attic dialect, [Ζῆνα] τὸν φρονεῖν βροτοὺς ὁδώσαντα [Refs 5th c.BC+]; λίαν φ. to be over-wise, [Refs 5th c.BC+]understanding, prudence, [Refs 5th c.BC+]; κράτιστοι φρονεῖν [Refs 5th c.BC+]; τὸ μὴ φρονοῦν, of an infant, [Refs 4th c.BC+]full-grown, [Refs 4th c.BC+] to be wise in respect of the…
φρονέω
phroneo
from 5424; to exercise the mind, i.e. entertain or have a sentiment or
opinion; by implication, to be (mentally) disposed (more or less
earnestly in a certain direction); intensively, to interest oneself in
(with concern or obedience):--set the affection on, (be) care(-ful),
(be like-, + be of one, + be of the same, + let this) mind(-ed),
regard, savour, think.
see GREEK for 5424
φρονέω
v.
I think, judge, observe
φρονέω phroneō 26x
to think, to mind; to be of opinion, Acts 28:22; Phil. 1:7; to take thought, be considerate, Phil. 4:10; to entertain sentiments or inclinations of a specific kind, to be minded, Rom. 12:16; 15:5; 1 Cor. 13:11; 2 Cor. 13:11; Gal. 5:10; Phil. 2:2; 3:16; 4:2; to be in a certain frame of mind, Rom. 12:3; Phil. 2:5; to imagine…
Read the full entry →φρονέω φρονέω, φρήν to think, to have understanding, to be sage, wise, prudent, ἄριστοι μάχεσθαί τε φρονέειν τε best both in battle and counsel, Il.; τὸ μὴ φρονοῦν, of an infant, Aesch.; οἱ φρονοῦντες the wise, Soph.; τὸ φρονεῖν ῀ φρόνησις, wisdom, understanding, id. Soph.:—with Advs., εὖ φρονεῖν Hdt., Trag.; καλῶς φρ. Od., etc.
to be minded in a certain way, to mean, intend, purpose, c. inf., Il.; φρόνεον [ἰέναι] were minded to go, id. Il.:—absol., φρονῶν ἔπρασσον prudens faciebam, purposely, Soph.; τοῦτο φρονεῖ ἡ ἀγωγὴ ἡμῶν this is what your bringing us here means, Thuc.
with a neut. adj., φρ. τινί τι to be so and so minded towards him, πατρὶ φίλα φρονέων kindly minded towards him, Hom.; so, κακὰ φρονέουσι ἀλλήλοισιν…
Read the full entry →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
30 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 26 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
κατὰ δὲ τὸν τόπον τῆς φρονήσεως δύο εἰσὶ ποιοί, ὅ τε φρόνιμος καὶ ὁ φρονῶν, οὓς ἄνθρακι καὶ λίθῳ πρασίνῳ παραβέβληκεν.
διὰ τοῦτο καὶ φρονεῖν μεῖζον ἐπʼ ἀρετῇ τῶν ἄλλων ἠργμένος καὶ τὴν περὶ τοῦ θεοῦ δόξαν, ἣν ἅπασι συνέβαινεν εἶναι, καινίσαι καὶ μεταβαλεῖν ἔγνω.
Ἀδελφοί, οὕτως δεῖ ἡμᾶς φρονεῖν περὶ Ἰησοῦ Χριστοῦ, ὡς περὶ θεοῦ, ὡς περὶ κριτοῦ ζώντων καὶ νεκρῶν: καὶ οὐ δεῖ ἡμᾶς μικρὰ φρονεῖν περὶ τῆς σωτηρίας ἡμῶν.
ετ … … ἐν Πτολεμαίδι Εὐεργέτιδι τοῦ Ἀρσινοίτου νομοῦ. τάδε διέθετο νοῶν καὶ φρονῶν Πεθεὺς πρεσβύτερος Πεθέως … μητρὸς Πτολέμας ὡς ἐτῶν … … … μακροπρόσωπος εὐθύριν οὐλὴ
ἐπαγομένων δ Σεβαστῇ, ἐν Ὀξυρύγχων πόλει τῆς Θηβαίδος, ἀγαθῇ τύχηι. τάδε διέθετο νοῶν καὶ φρονῶν Διονύσιος Ἁρποκρατίωνος τοῦ Σαραπίωνος μητρὸς Ἐσορσόιτος ἀπʼ Ὀξυρύγχων πόλεως ἐν ἀγυιᾷ. ἐφʼ ὃν μὲν
Πτολεμαίδι Εὐεργέτιδι τοῦ Ἀρσινοίτου νομοῦ διὰ Παπειρίου Κλ … ἀγορανόμου. τάδε διέθετο νοῶν καὶ φρονῶν Μάρων Σαραπίωνος … ἠγορανομηκότων τῆς Ἀρσινοιτῶν πόλεως ἀπὸ ἀμφόδου Διονυσίου Τόπων ὡς ἐτῶν ξ
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APN — Article · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
T-APN Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Neuter
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 ὑψηλός (i.e., *hupsēlos*) means high or lofty, both in a literal sense, such as mountains or walls, and metaphorically, referring to elevated thoughts or status. It appears in various contexts in the New Testament, including references to heaven and the exalted nature of Christ. The term is derived from the root for height and can imply pride or high-mindedness in certain usages.
ὑψηλός, -ή, -όν
[in LXX chiefly for בָּמָה, also for בָּמָה, רוּם, etc. ;]
high, lofty: ὄρος, Mt 4:8 17:1, Mk 9:2, Re 21:10; τεῖχος, ib. 12; μετὰ βραχίονος., fig., Ac 13:17 (cf. Ex 6:6, al); pl., ὑψηλά, of heaven (Ps 92 (93):4, Is 33:5, al.), He 1:3; compar., ὑψηλότερος τ. οὐρανῶν, He 7:26. Metaph: Lk 16:15; ὑψηλὰ φρονεῖν, Ro 11:20…
Read the full entry →ὑψηλός, -7, -όν, (ὕψι on high, ὕψος), [fr. Hom. down], high; lofty; a. prop. of place: ὄρος, Mt. iv. 8; xvii.1; Mk. ix. 2; Lk.iv.5 RG@Lbr.; Rev. xxi. 10: τεῖχος, Rey. xxi. 12; neut. ra ὑψηλά (the heights of heaven; Sept. for Ὁ 5, Ps. xcii. (xciii.) 45 exii. (exiii.) 5; Is. xxxiii. 5; Ivii. 15), heaven [A.V. on high; cf. B. § 124, 8d.], Heb.i.3; exalted on high: ὑψηλότερος τῶν οὐρανῶν, [made higher than the heavens], of Christ raised to the right hand of God, Heb. vii. 26 (cf. Eph. iv.10); pera βραχίονος ὑψηλοῦ, with a high (uplifted) arm, i. e. with signal power, Acts xiii. 17 (Sept. often ἐν βραχίονι ὑψηλῷ for 730) pyW3, as in Ex. vi.6; Deut. v. 15). b. metaph. eminent, exalted: in influence and honor, Lk. xvi. 15; ὑψηλὰ φρονεῖν, to set the mind on, to seek, high things (as honors and riches), to be aspiring, Ro. xii. 16; also Ro. xi. 20 Lmrg.T Tr WH; 1 Tim. vi. 17 T WH mrg.; (Leian.…
Read the full entry →ὑψηλός, “high”: BGU IV. 118524 (B.C. 94-93?) γεωμετρίαν δύσβροχον S[t]a τὸ λείαν ὑψηλὴν εἶναι, of height above the water level, P Thead 168 (after A.D. 307) ἐν ὑψηλοῖς τόποις. The reference is to bodily height in P Flor II. 142° (A.p. 264) ὄνους δύο θηλείας ὑψηλάς, ‘‘two tall female asses.” MGr ψηλός, “high.
ὑψηλός (hupsēlos) — high.
ὑψηλός, ή, όν
(also -ός, όν Demetr.Troezen. 1 Diels): comparative and superlative -ότερος, -ότατος, and irregular -έστατος[Refs 2nd c.AD+]: (ὕψι, ὕψος): —high, lofty, θάλαμος [Refs 8th c.BC+]; of a highland country, χώρη ὀρεινὴ.. καὶ ὑψηλή [Refs 5th c.BC+]; and ὑψηλά alone, [Refs 5th c.BC+]; ἐφ᾽ ὑψηλοῦ εἶναι, καθῆσθαι, [Refs 5th c.BC+]; ἐποικοδομήσαντες ὑψηλότερον [τὸ τεῖχος] [Refs 5th c.BC+]. adverb, -λῶς καθήμενος [Refs 5th c.BC+]
II. metaphorically, high, lofty, stately, proud, ὄλβος, ἀρεταί, κλέος, [Refs 5th c.BC+]; ὑψηλὰ κομπεῖν talk high and boastfully, [Refs 5th c.BC+]
II.2. of persons, opposed to δυσδαίμων, [Refs 5th c.BC+]
ὑψηλός
hupselos
from 5311; lofty (in place or character):--high(-er, -ly) (esteemed).
see GREEK for 5311
ὑψηλός, ή, όν
Adj
high, lofty
ὑψηλός hypsēlos 11x
high, lofty, elevated, Mt. 4:8; 17:1; τὰ ὑψηλά, the highest heaven, Heb. 1:3; upraised, Acts 13:17; met. highly esteemed, Lk. 16:15; φρονεῖν τὰ ὑψηλά, to have lofty thoughts, be proud, arrogant, Rom. 12:16
ὑψηλός ὑψηλός, ή, όν ὕψι high, lofty, high-raised, Lat. altus, sublimis, Hom., Hdt., Trag., etc.; of a highland country, χώρη ὀρεινὴ καὶ ὑψηλή Hdt.; ὑψηλὰ χωρία Thuc.
metaph. high, lofty, stately, Pind., Plat.; ὑψηλὰ κομπεῖν to talk loftily, Soph.; πνεῦμα ὑψηλὸν αἴρειν Eur.
Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
12 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 11 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 115 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.
μεγάλα γὰρ καὶ μικρὰ ἢ πολλὰ καὶ ὀλίγα ἢ ἰδιωτικὰ καὶ δημόσια ἢ ἱερὰ καὶ βέβηλα ἢ ἀρχαῖα καὶ νέα οὐ τὸν αὐτὸν ἂν ἑρμηνεύσαι τρόπον, ἀλλὰ τὸν ἑκάστοις ἐφαρμόζοντα τῷ πλήθει καὶ ἀξιώματι καὶ μεγέθει, τοτὲ μὲν ὑψηλὸν αἴρων ἑαυτόν, τοτὲ δ’ ἔμπαλιν…
ἐπὶ τούτοις οὖν συγκαλεῖ τὸ πλῆθος εἰς ἐκκλησίαν ἀκουσόμενον ὧν ὁ θεὸς εἴποι πρὸς αὐτόν, καὶ συναθροισθέντων στὰς ἐπὶ ὑψηλοῦ τινος, ὅθεν ἔμελλον πάντες ἀκούσεσθαι, ὁ μὲν θεός, εἶπεν, ὦ Ἑβραῖοι, καθάπερ καὶ πρότερον εὐμενὴς προσεδέξατό με καὶ βίον τε…
τίθησιν οὖν Μωϋσῆς ἓν ἐφ̓ ἓν ὅπλον ἐν μέσῳ τῆς πυγμῆς, καὶ ὑψηλότερος σταθεὶς πάντων ἐξέτεινεν τὰς χεῖρας, καὶ οὕτως πάλιν ἐνίκα ὁ Ἰσραήλ.
τοῦ ὄνου μοῦ μελέτω σοί. καὶ ἐὰν μὲν εὐτραφέστερος γένηται καὶ δυνηθῇ πραθῆναι, πώλησον. ὑψηλόν μοι οὖν ὤνησαι ἄξιον σοῦ. ὡς ἐπείκτης πράττε καὶ ἔπειγε τὸν σῖτον, ἵνα μὴ
α τάλαντον α λιβάνου λίτρας α δηνάρια σ μαλαβάθρου λίτρας α τάλαντον α στύρακος ὑψηλοῦ λίτρας α … στύρακος ἐλαφροῦ … κόστου λίτρας α … … μαστίχης λίτρας α
α τάλαντον α λιβάνου λίτρας α δηνάρια σ μαλαβάθρου λίτρας α τάλαντα β στύρακος ὑψηλοῦ λίτρας α δηνάρια Ασν στύρακος ἐλαφροῦ λίτρας α δηνάρια ψν κόστου λίτρας α τάλαντον
The Greek word φρονέω (phroneo) is built from the root meaning 'mind' and encompasses thinking, understanding, and being disposed in a certain way. It appears in various contexts, such as having opinions, being mindful, or directing one's thoughts towards specific matters. In the New Testament, it is notably used in Romans, Philippians, and Corinthians to express concepts of mindset and intention.
φρονέω, -ῶ
(< φρήν),
[in LXX: De 32:29, Za 9:2 (חָכָם), Ps 93 (94):8 (שָׂכַל hi.), Is 44:18 (בִּין) ib. 28, Es 8:13, Wi 1:1 14:30, I Mac 10:20, II Mac 9:12; 14:8, 26 * ;]
to have understanding (Hom., al.).
to think, to be minded in a certain way: ὡς νήπιος, I Co 13:11; c. acc. (usually neut., adj., or pron., as freq. in cl.), ὃ δεῖ, Ro 12:3; ἃ, Ac 28:22; τοῦτο, Phl 3:15; τι ἑτέρως, ib.; οὐδὲν ἄλλο, Ga 5:10; τ. αὐτὸ φ. (Deiss., BS, 256), to be of the same mind, II Co 13:11, Phl 2:2 4:2; id. seq. εἰς (ἐν) ἀλλήλους(οις), Ro 12:16 15:5; τ. ἓν…
φρονέω, -@; impf., 1 pers. sing. ἐφρόνουν, 2 pers. plur. ἐφρονεῖτε ; fut. 2 pers. plur. φρονήσετε ; pres. pass. impv. 3 pers. sing. φρονείσθω, Phil. ii. 5 RG (see 3 below) ; (φρήν) ; fr. Hom. down; 1. to have understanding, be wise, (Hom., al.). 2. to feel, to think: absol. ὡς νήπιος ἐφρόνουν, 1 Co. xiii. 11 ; το have an opinion of one’s self, think of one’s self: μὴ ὑπερφρονεῖν map’ ὃ δεῖ φρονεῖν, Ro. xii. 8 (μεῖζον φρονεῖν ἢ κατ᾽ ἄνδρα, Soph. Ant. 768) ; φρονεῖν eis τὸ σωφρονεῖν, [R. V. so to think as to think soberly], to be modest, not to let one’s opinion (though just) of himself exceed the bounds of modesty, ibid. ; ὑπὲρ 6 γέγραπται, in one’s opinion of one’s self to go beyond the standard prescribed in Scripture, 1 Co. iv. 6 RG (ef. B. 394 sq. (838); W. § 64,4]. with an ace. of the thing, to think, judge: ἃ φρονεῖς, what your opinion is, Acts xxviii. 22; οὐδὲν ἄλλο, Gal. v. 10…
Read the full entry →φρονέω. According to Kennedy (2 67) ad Phil 17) φρονέω ‘seems always to keep in view the advection which thought (of a practical kind) takes.” Hence its usec. acc. in such passages as P Ryl 11. 1281 (c, a.p. 30) Zovapis . . ἀλλότρια φρονήσασα ἐνκαταλιποῦσα τὸ ἐλαιούργιον ἀπηλλάγη, ‘* Soueris changed her mind, left the mill, and departed” (Edd.), and P Oxy IT. 282" (a... 30-5) ἡ δὲ ἀλλότρια φρονήσασα τῆς κοινῆς συμβιώϊσεως)] κατὰ πέρ[α]ς ἐξῆλθε, ‘‘ but she became dissatisfied with our union, and finally left the house ” (Edd.). For τὸ ἕν φρονεῖν in Phil 2? Deissmann (BS p. 256) cites the sepulchral epitaph 7AZ4e 149 (Rhodes —ii/B.c.) in which it is said of a married couple—rtaira λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴΐδαν. Cf. also OGZS 66ο85 (i/a.p.) ἐὰν δὲ καὶ δύο ἔπαρχοι τὸ αὐτὸ πεφρονηκότες ὦσι. The phrase νοῶν καὶ φρονῶν, “being sane and in my right mind,” is…
Read the full entry →φρονέω (phroneō) — to reason.
φρον-έω,
Epic dialect subjunctive φρονέῃσι [Refs 8th c.BC+]: Epic dialect imperfect φρόνεον [Refs 8th c.BC+]: future -ήσω[Refs 5th c.BC+], etc.: aorist ἐφρόνησα [Refs 5th c.BC+]: perfect πεφρόνηκα [Refs 5th c.BC+]:—passive, [Refs 4th c.BC+]; imperative φρονείσθω variant for{φρονεῖτε} in [NT]:—to be minded, either of reflection or of purpose: hence,
I. have understanding, be wise, prudent, rare in [Refs 8th c.BC+] best both in battle and counsel, [Refs 8th c.BC+]: but frequently in Trag. and Attic dialect, [Ζῆνα] τὸν φρονεῖν βροτοὺς ὁδώσαντα [Refs 5th c.BC+]; λίαν φ. to be over-wise, [Refs 5th c.BC+]understanding, prudence, [Refs 5th c.BC+]; κράτιστοι φρονεῖν [Refs 5th c.BC+]; τὸ μὴ φρονοῦν, of an infant, [Refs 4th c.BC+]full-grown, [Refs 4th c.BC+] to be wise in respect of the…
φρονέω
phroneo
from 5424; to exercise the mind, i.e. entertain or have a sentiment or
opinion; by implication, to be (mentally) disposed (more or less
earnestly in a certain direction); intensively, to interest oneself in
(with concern or obedience):--set the affection on, (be) care(-ful),
(be like-, + be of one, + be of the same, + let this) mind(-ed),
regard, savour, think.
see GREEK for 5424
φρονέω
v.
I think, judge, observe
φρονέω phroneō 26x
to think, to mind; to be of opinion, Acts 28:22; Phil. 1:7; to take thought, be considerate, Phil. 4:10; to entertain sentiments or inclinations of a specific kind, to be minded, Rom. 12:16; 15:5; 1 Cor. 13:11; 2 Cor. 13:11; Gal. 5:10; Phil. 2:2; 3:16; 4:2; to be in a certain frame of mind, Rom. 12:3; Phil. 2:5; to imagine…
Read the full entry →φρονέω φρονέω, φρήν to think, to have understanding, to be sage, wise, prudent, ἄριστοι μάχεσθαί τε φρονέειν τε best both in battle and counsel, Il.; τὸ μὴ φρονοῦν, of an infant, Aesch.; οἱ φρονοῦντες the wise, Soph.; τὸ φρονεῖν ῀ φρόνησις, wisdom, understanding, id. Soph.:—with Advs., εὖ φρονεῖν Hdt., Trag.; καλῶς φρ. Od., etc.
to be minded in a certain way, to mean, intend, purpose, c. inf., Il.; φρόνεον [ἰέναι] were minded to go, id. Il.:—absol., φρονῶν ἔπρασσον prudens faciebam, purposely, Soph.; τοῦτο φρονεῖ ἡ ἀγωγὴ ἡμῶν this is what your bringing us here means, Thuc.
with a neut. adj., φρ. τινί τι to be so and so minded towards him, πατρὶ φίλα φρονέων kindly minded towards him, Hom.; so, κακὰ φρονέουσι ἀλλήλοισιν…
Read the full entry →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
30 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 26 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
κατὰ δὲ τὸν τόπον τῆς φρονήσεως δύο εἰσὶ ποιοί, ὅ τε φρόνιμος καὶ ὁ φρονῶν, οὓς ἄνθρακι καὶ λίθῳ πρασίνῳ παραβέβληκεν.
διὰ τοῦτο καὶ φρονεῖν μεῖζον ἐπʼ ἀρετῇ τῶν ἄλλων ἠργμένος καὶ τὴν περὶ τοῦ θεοῦ δόξαν, ἣν ἅπασι συνέβαινεν εἶναι, καινίσαι καὶ μεταβαλεῖν ἔγνω.
Ἀδελφοί, οὕτως δεῖ ἡμᾶς φρονεῖν περὶ Ἰησοῦ Χριστοῦ, ὡς περὶ θεοῦ, ὡς περὶ κριτοῦ ζώντων καὶ νεκρῶν: καὶ οὐ δεῖ ἡμᾶς μικρὰ φρονεῖν περὶ τῆς σωτηρίας ἡμῶν.
ετ … … ἐν Πτολεμαίδι Εὐεργέτιδι τοῦ Ἀρσινοίτου νομοῦ. τάδε διέθετο νοῶν καὶ φρονῶν Πεθεὺς πρεσβύτερος Πεθέως … μητρὸς Πτολέμας ὡς ἐτῶν … … … μακροπρόσωπος εὐθύριν οὐλὴ
ἐπαγομένων δ Σεβαστῇ, ἐν Ὀξυρύγχων πόλει τῆς Θηβαίδος, ἀγαθῇ τύχηι. τάδε διέθετο νοῶν καὶ φρονῶν Διονύσιος Ἁρποκρατίωνος τοῦ Σαραπίωνος μητρὸς Ἐσορσόιτος ἀπʼ Ὀξυρύγχων πόλεως ἐν ἀγυιᾷ. ἐφʼ ὃν μὲν
Πτολεμαίδι Εὐεργέτιδι τοῦ Ἀρσινοίτου νομοῦ διὰ Παπειρίου Κλ … ἀγορανόμου. τάδε διέθετο νοῶν καὶ φρονῶν Μάρων Σαραπίωνος … ἠγορανομηκότων τῆς Ἀρσινοιτῶν πόλεως ἀπὸ ἀμφόδου Διονυσίου Τόπων ὡς ἐτῶν ξ
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 638 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The 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-DPM — Article · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
T-DPM Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
ταπεινός is an adjective meaning lowly or humble, derived from the idea of being low in position or condition. It can refer to physical lowliness or a humble spirit, often used positively in the New Testament, as seen in verses like James 1:9 and Matthew 11:29. The term can also carry a negative connotation of being abject or servile in certain contexts.
ταπεινός, -ή, -όν
[in LXX for שָׁפָל, עָנִי, עָנָי, etc. ;]
low-lying; metaph.,
lowly, of low degree, brought low: Ja 1:9, II Co 7:6 (cf. Si 25:23); οἱ τ., opp. to δυνάσται, Lk 1:52; τ. ταπεινοῖς (neut., R, txt.; masc., R, mg.; v. ICC, in l.), Ro 12:16;
lowly in spirit, humble, in cl. usually in a slighting sense (v. Tr., Syn., § xlii; but v. also Abbott, Essays, 81), in NT in an honourable sense: II Co 10:1; seq. τ. καρδίᾳ, Mt 11:29 (cf. Ps 33 (34):19); opp. to ὑπερήφανος, Ja 4:6, I Pe 5:5 (LXX).†
ταπεινός, -7), -όν, fr. [Pind.], Aeschyl., Hdt. down, Sept. for Ὃν, Ὁ), DEY, etc., low, i.e. a. prop. not rising far from the ground: Ezek. xvii. 24. b. metaph. a. as to condition, lowly, of low degree: with a subst. Jas. i. 9; substantively of ταπεινοί, opp. to δυνάσται, Lk. i. 52; i.g. brought low with grief, depressed, (Sir. xxv. 23), 2 Co. vii. 6. Neut. τὰ ταπεινά, Ro. xii. 16 (on which see συναπάγω, fin.). B. lowly in spirit, humble: opp. to ὑπερήφανος, Jas. iv. 6; 1 Pet. v. ὃ (fr. Prov. iii. 34) ; with τῇ καρδίᾳ added, Mt. xi. 29 (τῷ πνεύματι, Ps. xxxiii. (xxxiv.) 19); in a bad sense, deporting one’s self abjectly, deferring servilely to others, (Xen. mem. 3, 10, 5; Plat. legg. 6 p. 774 c.; often in Isocr.), 2 Co. x. 1. (Cf. reff. 5. v. ταπεινοφροσύνη, fin. ]
ταπεινός. On the verso of P Oxy I. 79 (notification of death—a.p. 181-192) certain moral precepts have been written in a rude
ταπεινός (tapeinos) — lowly.
τᾰπεινός, ή, όν,
low:
1. of Place, low-lying, χώρη [Refs 5th c.BC+]; νῆσος [Refs 1st c.BC+]; ταπεινὰ νέμεσθαι to live in low regions, [Refs 5th c.BC+]; of stature or size, low, ὀστᾶ [Refs 5th c.BC+]; of position in the body, τὰ τ. τοῦ θώρακος [Refs 2nd c.AD+]; of a river, low, opposed to μέγας, [Refs 2nd c.BC+]; of stars, low, i.e. near the horizon, [Refs 2nd c.AD+]; but also, near the earth, [Refs]; of the sun, opposed to ὑψηλός, [Refs 2nd c.AD+]; λοξὸς καὶ τ. [Refs 2nd c.AD+]
2. of persons, humbled, abased in power, pride, etc., [Refs 5th c.BC+]; σὺ δ᾽ οὐδέπω τ. [Refs 5th c.BC+]; submissive, [Refs 5th c.BC+]; αἱ τ. τῶν πόλεων small, poor, weak, [Refs 5th c.BC+]; τ. δύναμις [Refs 4th c.BC+]; of low intelligence, αἱ τῶν ἀσυνέτων καὶ τ. ἀνθρώπων ψυχαί [Refs 2nd…
ταπεινός
tapeinos
of uncertain derivation; depressed, i.e. (figuratively) humiliated (in
circumstances or disposition):--base, cast down, humble, of low degree
(estate), lowly.
ταπεινός, ή, όν
Adj
humble, lowly
ταπεινός tapeinos 8x
low in situation; of condition, humble, poor, mean, depressed, Lk. 1:52; 2 Cor. 7:6; Jas. 1:9; met. of the mind, humble, lowly, modest, Mt. 11:29; Rom. 12:16; 2 Cor. 10:1; Jas. 4:6; 1 Pet. 5:5*
ταπεινός τα^πεινός, ή, όν low:
of Place, lying low, Hdt.; ταπεινὰ νέμεσθαι to live in low regions, Pind.; of stature or size, low, Xen.
of the condition of persons, brought down, humbled, submissive, Hdt., Aesch., etc.: of low rank, lowly, mean, Lat. vilis, Eur., etc.: small, poor, weak, id. Eur., Dem.:—adv., ταπεινῶς πράττειν to be poorly off, Isocr.
of the spirits, humbled, dejected, Thuc., Xen.
in moral sense, partly bad, mean, base, abject, Xen., etc.; partly good, lowly, humble, id. Xen., NTest.
of things, mean, low, poor, τ. σχῆμα mean apparel, Xen.: of style, low, poor, Arist.; adv., ταπεινῶς λέγειν id. Arist.
Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
8 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 8 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 36 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.
ὁ μὲν οὖν οὕτως ταπεινὸς Λάμεχ ἔκγονος μέν ἐστι Σήθ, πατὴρ δὲ τοῦ δικαίου Νῶε, ὁ δὲ ἐκείνως ἐκβλάστημα Κάιν.
ἄνδρες σύνεδροι καὶ βασιλεῦ, εἰς δίκην μὲν οὔτʼ αὐτὸς οἶδά τινα τῶν πώποτε εἰς ὑμᾶς κεκλημένων οὕτω παραστάντα οὔτε ὑμᾶς ἔχειν εἰπεῖν ὑπολαμβάνω, ἀλλὰ πᾶς ὁστισδηποτοῦν ἀφῖκται εἰς τὸ συνέδριον τοῦτο κριθησόμενος ταπεινὸς παρίσταται καὶ σχήματι…
καὶ πάλιν ὁ προφήτης λέγει: Πνεῦμα κυρίου ἐπ’ ἐμέ, οὖ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι ταπεινοῖς χάριν, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ…
Φοιβάμμωνος ἀπὸ Ἱερέου ἀρουρῶν β 𐅵 δ νομίσματος γ Δαδιανοῦ Πλαῆτος ἀρουρῶν β 𐅵 ταπεινός Βίκτωρ τέκτων ἀρουρῶν γ 𐅵 η ιϛ ξδ νομίσματος γ στο … … Ἀβεσαλῶμ
νομίσματος γ υἱῶν ϫιρ συντελείας ἀρούρης α καὶ πάκτου ἀρούρης α καὶ ὀνόματος α ταπεινός Πὲλ Καεῖτ συντελείας ἀρουρῶν γ δ καὶ πάκτου ἀρουρῶν γ δ καὶ πάκτου κεράτια
𐅷 … … καὶ ὀνόματος α νομίσματος γ … … … νομίσματος γ … ταπεινός … νομίσματος γ … 𐅵 καὶ ὀνόματος α νομίσματος γ … καὶ ὀνόματος α
The Greek word συναπάγω (i.e., *sunapago*) is built from the prefix συν- (together) and the root ἀγώ (to lead). It means to lead away with or together, and can also imply accommodating oneself to others. In the New Testament, it appears in Galatians 2:13 and 2 Peter 3:17, where it conveys a sense of being carried away or yielding to influences.
συν-απ-άγω
[in LXX: Ex 14:6 (לקח) * ;]
to lead away with or together (Ex, l.c.). Pass., metaph. (as συμπεριφέρομαι, v. LS, s.v.), to be carried away with: c. dat., Ga 2:13, II Pe 3:17; of accommodating oneself to (EV, condescend to) things or persons (on the meaning, v. ICC, in l.; Field, Notes, 163), Ro 12:16.†
συν-απ-άγω: Pass., pres. ptep. συναπαγόμενος ; 1 aor. συναπήχθην; to lead away with or together: ἵππον, Xen. Cyr. 8,3, 23; τριήρεις, Hell. 5,1, 23; τὸν λαὸν μεθ᾽ ἑαυτοῦ, Sept. Ex. xiv. 6; pass. metaph. to be carried away with: with dat. of the thing, i. e. by a thing, so as to experience with others the force of that which carries away (Zosim. hist. 5, 6, 9 αὐτὴ ἡ Σπάρτη συναπήγετο τῇ κοινῇ τῆς Ἑλλάδος ἁλώσει), to follow the impulse of a thing to what harmonizes with it, Gal. ii. 13; 2 Pet. iii. 17; to suffer one’s self to be carried away together with (something that carries away), τοῖς ταπεινοῖς (opp. to τὰ ὑψηλὰ φρονεῖν), i. 6. to yield or submit one’s self to lowly things, conditions, employments, — not to evade their power, Ro. xii.…
Read the full entry →συναπάγω, “‘lead away with,” is used metaph. in the pass. ‘fam carried away with” as with a flood: cf. Gal 215, 2 Pet 317. On the AV, RV rendering ‘‘condescend to” in Rom 1215 see Field Motes, p. 163, where the corresponding use of ’ συναποθνῃσκω συμπεριφέρομαι, “comply with,” ‘‘ accommodate oneself to,”’ as in Sir 25! γυνὴ Kal ἀνὴρ ἑαυτοῖς συμπεριφερόμενοι, is cited.
συναπάγω (sunapagō) — to lead away with.
συναπάγω [ᾰγ],
lead away with or together, τινι [Refs 5th c.BC+]
2. carry off with, οἱ γλυκεῖς οἶνοι.. οὐ συναπάγουσιν ἑαυτοῖς τοὺς χολώδεις χυμούς [Refs 2nd c.AD+]
II. passive, τοὺς συναπαχθέντας ἡμῖν γεωργούς arrested with us, [Refs 3rd c.BC+]
II.2. metaphorically, to be led away likewise, [NT]
II.3. ={συμπεριφέρομαι} (συμπεριφέρω [NT]
συναπάγω
sunapago
from 4862 and 520; to take off together, i.e. transport with (seduce,
passively, yield):--carry (lead) away with, condescend.
see GREEK for 4862
see GREEK for 520
συναπάγω
v.
I lead away with, condescend to
συναπάγω synapagō 3x
to lead or carry away with; to seduce; pass. to be led away
συναπάγω fut. ξω to lead away with another, c. dat., Xen.; absol., id. Xen.
Pass. to be led away likewise, NTest.
to accommodate oneself to a thing, c. dat., id. NTest.
Verb-PMP-NPM — Verb · present · middle · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PMP-NPM Part of Speech: Verb Tense: Present Voice: Middle Mood: Participle 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
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.
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-PNM-2P — Verb · present · no voice stated · imperative · second person · pluralpresent no voice stated imperative — an action in progress.
V-PNM-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: iMperative Person: second Number: Plural
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
The Greek word φρόνιμος (phronimos) is derived from φρονέω and means thoughtful, prudent, or sensible. It appears in the New Testament in contexts that emphasize practical wisdom and discretion, notably in Matthew and Romans. The lexicons note its opposition to terms like μωρός (foolish) and ἄφρων (unwise), indicating a range of meanings from general wisdom to specific prudence.
φρόνιμος, -ον
(< φρονέω),
[in LXX for נָבוֺן, חָכָם etc. ;]
practically wise, sensible, prudent: Mt 10:16 24:45, Lk 12:42, I Co 10:15; opp. to μωρός, Mt 7:24 25:2, 4, 8, 9, I Co 4:10; to ἄφρων, II Co 11:19; φ. παρ’ ἑαυτῷ (EV, wise in one's own conceit), Ro 11:25 12:16 (cf. Pr 3:7); compar., -ώτερος, Lk 16:8.†
SYN.: v.s. σοφός
φρόνιμος, “prudent,” is frequent in the NT as denoting fitness for God’s service (Mt 774, τοῦδ, a/.: Swete Parables of the Kingdom, p. 123): cf OGZS 38316 (mid. 1.8.6.) διαμονῆς δὲ τούτων ἕνεκεν, ἣν ἐμ φρονίμοις ἀνδράσι εὐσεβὲς ἀεὶ τηρεῖν. The word is common as a proper name, e.g. P Oxy III. 531° 2 (ii/a.D.). ;
φρόνιμος (phronimos) — thoughtful.
φρόνιμ-ος, ον,
also η, ον [Refs 1st c.AD+]:— in one's right mind, in one's senses, [Refs 5th c.BC+]
II. showing presence of mind, ἐν τοῖς δεινοῖς [Refs 5th c.BC+]presence of mind, [Refs]
III. sensible, prudent, opposed to ἄφρων, [Refs 5th c.BC+]; opposed to ἀνόητος, [Refs 5th c.BC+]; τὸν φρόνιμον ζητοῦντας.. ὥσπερ ἀποδεδρακότα [Refs 4th c.BC+]; φ. περί τινος possessing sagacity or discernment in a thing, [Refs 5th c.BC+]; περί τι [Refs 5th c.BC+]; εἴς τι [Refs 5th c.BC+]
III.2. of thoughts, acts, and the like, φ. τι ἐργάσασθαι [Refs 5th c.BC+]
III.3. of birds as giving omens, τοὺς ἄνωθεν φρονιμωτάτους οἰωνούς [Refs 5th c.BC+]
III.3. b sagacious, of animals, [Refs 5th c.BC+]
φρόνιμος
phronimos
from 5424; thoughtful, i.e. sagacious or discreet (implying a cautious
character; while 4680 denotes practical skill or acumen; and 4908
indicates rather intelligence or mental acquirement); in a bad sense
conceited (also in the comparative):--wise(-r).
see GREEK for 5424
see GREEK for 4680
see GREEK for 4908
φρόνιμος, ον
Adj
intelligent, prudent
φρόνιμος phronimos 14x
considerate, thoughtful, prudent, discreet, Mt. 7:24; 10:16; 24:45; 25:2, 4, 8, 9; Lk. 12:42; sensible, wise, Rom. 11:25; 12:16; 1 Cor. 4:10; 10:15; 2 Cor. 11:19*
φρόνιμος φρόνι^μος, ον, in one's right mind, in one's senses, Soph.
staid, unmoved, discreet, Xen.; τὸ φρ. presence of mind, id. Xen.
wise, sensible, prudent, Lat. prudens, Plat., etc.:— τὸ φρόνιμον prudence, id. Plat.; and in pl., ἄπορος ἐπὶ φρόνιμα devoid of wisdom, Soph.; φρονιμώτατα λέγειν Xen.
adv. -μως, Ar., Plat., etc.; φρ. ἔχειν Xen.; comp. φρονιμώτερον, Isocr.
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
14 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 14 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 22 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.
κατὰ δὲ τὸν τόπον τῆς φρονήσεως δύο εἰσὶ ποιοί, ὅ τε φρόνιμος καὶ ὁ φρονῶν, οὓς ἄνθρακι καὶ λίθῳ πρασίνῳ παραβέβληκεν.
τριάκοντα δʼ ἡμερῶν τῷ πένθει διελθουσῶν, αὐτάρκεις γὰρ ἐπὶ τοῖς δακρύοις αὗται τῶν φιλτάτων ταῖς φρονίμοις, τότε χωρεῖν ἐπὶ τὸν γάμον.
διὰ τί δὲ οὐ πάντες φρόνιμοι γινόμεθα λαβόντες θεοῦ γνῶσιν, ὅ ἐστιν Ἰησοῦς Χριστός;
προσκυνήσομέν σε μετὰ τῶν παιδίων ἐὰν ἀνέλθῃς … ἡ θυγάτηρ σου Σεγάθιος ὑπηρετεῖ με· φρόνιμός ἐστιν καὶ … ἱκανή. καὶ ἔπεμψε Ἰσίδωρον τὸν υἱόν σου πρὸς σὲ ἵνα σου
εὐμοίρου τινὸς πῶς ἠχθέσθην πανοικεσίᾳ οὐκ ἔχω τῷ λόγῳ παραστῆσαι. ὑμεῖς δέ, ἀδελφοί, ὡς φρόνιμοι καὶ γινώσκοντες τὸ πᾶσι ἀποκείμενον καὶ ὡς οὔτε πρῶτοι οὔτε ὕστατοι ἐπάθετε τοῦτο γενναίως
καὶ τῶν σῶν ἐξοδίασον ἕως πέμψω. ἔστι δὲ τοῦ Τῦβι μηνὸς σοὶ ὅ θέλεις, Φρονίμῳ δραχμαὶ ιϛ, τοῖς περὶ Ἀβάσκαντον καὶ Μύρωνι δραχμαὶ θ, Σεκούνδῳ δραχμαὶ ιβ. πέμψον Φρόνιμον
παρά is a preposition that conveys the idea of proximity, meaning 'beside' or 'from the side of.' It can take the genitive, dative, or accusative case, indicating source, location, or motion towards something. In the New Testament, it appears in contexts involving relationships, such as 'his family' (Mk 3:21) or 'from God' (Jn 9:16). The lexicons do not show significant disagreement on its usage.
παρά, prep. c. gen., dat., acc.,
with radical sense, beside.
C. gen. pers., from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל, מִיַד, מִלִּפְנֵי;] after verbs of motion, Mk 14:43, Lk 8:49, Jo 15:26, al.; after verbs of seeking, receiving, hearing, etc., Mk 8:11 12:2, Jo 4:9, 52 10:18, Phl 4:18, II Ti 1:18, Ja 1:7, al.; after passive verbs, of the agent (like ὑπό), Mt 21:42, Mk 12:11, Lk 1:37; absol., οἱ παρ’ αὐτοῦ, his family, his kinsfolk, Read the full entry →
παρά, [it neglects elision before prop. names beginning with a vowel, and (at least in Tdf.’s text) before some other words; see Tdf. Proleg. p. 95, cf. W. § 5, 1 a.; B. 10], a preposition indicating close proximity, with various modifications corresponding to the various cases with which it is joined; ef. Viger. ed. Herm. p. 643 sqq.; Matthiae § 588; Bnhdy. p. 255 sqq.; Ktihner § 440; Kriiger § 68, 34-36. It is joined I. with the GenitIvE; and as in Grk. prose writ. always with the gen. of a person, to denote that a thing proceeds from the side or the vicinity of one, or from one’s sphere of power, or from one’s wealth or store, Lat. a, ab; Germ.von ... her, von neben; French de chez; [Eng. from beside, from]; Sept. for *339D, 7°, Syxn (1S. xvii. 30); cf. W. 364 (342) sq- a. properly, with a suggestion of union of place or of residence, after verbs of coming, departing, setting out…
Read the full entry →παρά is found in the NT c. gen. (78 times), c. dat. (50 times), and c. acc. (60 times): see Proleg. p. 106. All these constructions can be freely illustrated from our sources. (1) c. gen. indicating source or origin ‘‘ from the side of,” “*from,’’ used of persons after verbs of receiving etc.: Ostr 10278 (Ptol.) (= LAZ, p. 152) ἀπέχω παρὰ σοῦ τὸ ἐπιβάλλον (cf. Lk 1515) μοι ἐκφόριον, “1 have received from you the fruit that falleth to me,” P Petr 11. τι (1)° (mid. iii/B.c.) = Witkowski’, p. 8) γίνωσκε δέ pe ἔχοντα παρὰ Φιλωνίδου (δραχμὰς) o, P Eleph 13? (B.C. 223-2) (= Witkowski’, p. 42) παραγενομένου Lav@tos ἐκομισάμην τὴν παρὰ cov ἐπιστολήν, P Tebt II. 28322 (B.c. 93 or 60) τούτου δὲ γενομ[έϊνου ἔσομαι τετευχὼς [TH]s Tapa cod ἀντιλήμψεως, ‘* for if this is done I shall have obtained succour from you” (Edd.), P Oxy IV. 742? (B.c. 2) παράλαβε παρὰ Πόθου τὸν κάλαμ[ο]ν πανα[ρ]ιθμῶι, ‘take…
Read the full entry →παρά (para) — from/with/beside.
πᾰρά [ρᾰ],
Epic dialect and Lyric poetry also παραί: shortened πάρ, in [Refs 8th c.BC+], Lyric poetry (but rarely in Trag., in Lyric poetry passages, [Refs 5th c.BC+], and in all dial ects except Attic dialect, [Refs 4th c.BC+], etc.:—preposition with genitive, dative, and accusative, properly beside: hence,
__A WITH GEN. properly denoting motion from the side of, from beside, from:
__A.I of Place, πὰρ νηῶν ἔλθωμεν [Refs 8th c.BC+]; πλευρὰ παρ᾽ ἀσπίδος ἐξεφαάνθη was exposed beside the shield,[Refs 4th c.BC+]
__A.II commonly of Persons,
__A.II.1 with Verbs of going or coming, bringing, etc., ἦλθε.. πὰρ Διός [Refs 8th c.BC+]; ὁ π. τινὸς ἥκων his messenger, [NT+5th c.BC+]; τεύχεα καλὰ φέρουσα παρ᾽ Ἡφαίστοιο from his workshop, [Refs 8th…
παρά
para
a primary preposition; properly, near; i.e. (with genitive case) from
beside (literally or figuratively), (with dative case) at (or in) the
vicinity of (objectively or subjectively), (with accusative case) to
the proximity with (local (especially beyond or opposed to) or causal
(on account of):--above, against, among, at, before, by, contrary to,
X friend, from, + give (such things as they), + that (she) had,
X his, in, more than, nigh unto, (out) of, past, save,
side...by, in the sight of, than, (there-)fore, with. In compounds it
retains the same variety of application.
παρά
Prep.
from, in the presence of
παρά para 194x
(1) gen., from, indicating source or origin, Mt. 2:4, 7; Mk. 8:11; Lk. 2:1; οἱ παρ’ αὐτοῦ, his relatives or kinsmen, Mk. 3:21; τὰ παρ’ αὐτῆς πάντα, all her substance, property, etc., Mk. 5:26. (2) dat., with, in, among, etc., Mt. 6:1; 19:26; 21:25; 22:25; παρ’ ἑαυτῷ, at home, 1 Cor. 16:2; in the sight of, in the judgment or estimation of, 1 Cor. 3:19; 2 Pet. 2:11; 3:8. (3) acc., motion, by, near…
Read the full entry →παρά from the side of, c. gen., beside, alongside of, c. dat., to the side of, motion alongside of, c. acc.
prep. with gen., dat., and acc.: Radical sense beside:
WITH GENIT. from the side of, from beside: from, φάσγανον ὀξὺ ἐρυσσάμενος παρὰ μηροῦ Il.
commonly of Persons, ἦλθε πὰρ Διός id. Il.; ἀγγελίη ἥκει παρὰ βασιλῆος Hdt.; ὁ παρά τινος ἥκων his messenger, Xen.
issuing from a person, γίγνεσθαι παρά τινος to be born from him, Plat.; when it follows a Noun, a particip. may be supplied, ἡ παρὰ τῶν ἀνθρώπων δόξα glory from (given by) men, id. Plat.; τὸ παρ᾽ ἐμοῦ ἀδίκημα done by me, Xen.; παρ᾽ ἑαυτοῦ διδόναι to give from oneself, i. e. from one's own means, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
195 occurrences in the New Testament, rendered 26 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 192 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.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία…
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Πετεαρσεμθεὺς Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Νεχούτης Σχώτου τοῦ Φιμήνιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νε
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Μεσορὴ ε ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὠνή. ἀπέδοτο Πανοβχοῦνις Παοῦτος Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-2DPM — Reflexive pronoun · second person · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
F-2DPM Part of Speech: reFlexive pronoun Person: second Case: Dative Number: Plural Gender: Masculine
331 occurrences in the New Testament, rendered 21 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 320 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
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 ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.