Romans 12:7 — Word Study
N1904εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
BSAoreite servicediakonia [ministry, or helping others] inen theho service,diakonia oreite the [one]ho teachingdidaskō▸ [instructing, or guiding] inen theho teaching,didaskalia
| Greek | English | Parsing |
|---|---|---|
| εἴτε | or | Conjunction |
| διακονίαν | service | Noun, accusative, singular |
| ἐν | in | Preposition |
| τῇ | the | Article, dative, singular |
| διακονίᾳ, | service, | Noun, dative, singular |
| εἴτε | or | Conjunction |
| ὁ | the [one] | Article, nominative, singular |
| διδάσκων | teaching | Verb, present, active |
| ἐν | in | Preposition |
| τῇ | the | Article, dative, singular |
| διδασκαλίᾳ, | teaching, | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | if it is serving, let him serve; if it is teaching, let him teach; |
| KJV | Or ministry, let us wait on our ministering: or he that teacheth, on teaching; |
| ASV | or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching; |
| YLT | or ministration — 'In the ministration!' or he who is teaching — 'In the teaching!' |
| WEB | or service, let’s give ourselves to service; or he who teaches, to his teaching; |
| BBE | Or the position of a Deacon of the church, let a man give himself to it; or he who has the power of teaching, let him make use of it; |
Where they part company is διακονίαν — see How Translations Differ.
The verse consists of a main clause with a conditional phrase, indicating the actions to be taken based on the gifts received.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbδιδάσκω
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 12:7
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 — Using Spiritual Giftsgenerated
Romans 12:7 is part of a larger discussion where Paul encourages believers to recognize and utilize their diverse spiritual gifts. He emphasizes that these gifts should be used for the common good, reflecting the grace given to each individual. This passage follows a verse that highlights the variety of gifts within the body of Christ, showing how each member plays a vital role in the church's function.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 21:8 | Then the lookout shouted: “Day after day, my lord, I stand on the watchtower; night after night I stay at my post. |
| 2 | Ezekiel 3:17–21 | “Son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from My mouth, give them a warning from Me. |
| 3 | Ezekiel 33:7–9 | As for you, O son of man, I have made you a watchman for the house of Israel; so hear the word from My mouth and give them the warning from Me. |
| 4 | Matthew 24:45–47 | Who then is the faithful and wise servant, whom the master has put in charge of his household, to give the others their food at the proper time? |
| 5 | Luke 12:42–44 | And the Lord answered, “Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their portion at the proper time? |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — διακονίαν, diakoniagenerated
The word διακονία (i.e., *diakonia*) refers to service or ministry. It is a noun that signifies the act of helping others, particularly in a Christian context, as seen in Acts 6:1. This term encompasses various roles and responsibilities, from practical assistance to spiritual leadership.
As a feminine noun in the accusative case, it indicates the object of action, showing that service is something to be actively engaged in. Paul encourages believers to commit to their service as a vital part of the church's mission.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse in the Berean Standard Bible reads, 'if it is serving, let him serve; if it is teaching, let him teach;'. Other translations like the KJV and ASV use 'ministry' instead of 'service', while the WEB and BBE maintain the term 'service'.
For the word διδασκαλίᾳ, most translations agree on 'teaching', but the DRA opts for 'doctrine'. This shows a slight variation in focus, though the core meaning remains consistent.
Sentence Structuregenerated
The structure of this verse is governed by the conjunction εἴτε (i.e., *eite*), which introduces two conditional clauses: one about serving and one about teaching. Each clause has a verb that directs the action: διακονίαν (i.e., *diakonia*) and διδάσκων (i.e., *didaskō*).
The main action in each clause is presented in the imperative form, urging believers to actively engage in their respective gifts. This structure emphasizes the importance of both service and teaching within the community.
Septuagint Backgroundgenerated
In the Septuagint, the word διδάσκων (didaskō), meaning 'teaching', appears in 51 verses. It is used to render the Hebrew word לָמַד (lamad), which conveys the idea of exercising in or learning something.
This choice of translation emphasizes the active role of teaching as a process of imparting knowledge and skills, aligning with the broader theme of service in Romans 12:7.
In plain words — the whole versegenerated
Romans 12:7 tells us that if someone has the gift of serving, they should serve others, and if they have the gift of teaching, they should teach. This encourages believers to use their unique gifts for the benefit of the church.
Frequently Asked Questionsgenerated
Serving refers to actively helping others and fulfilling roles that support the church community, reflecting the love of Christ.
You can identify your spiritual gifts through prayer, reflection on your passions, and seeking feedback from others in your church community.
No, teaching is just one of many gifts. The church needs various roles filled by those with different gifts to function effectively.
Using our gifts is important because it builds up the church and serves others, fulfilling God's purpose for each believer.
Reflection Questionsgenerated
- What gifts do I believe I have, and how can I use them to serve others?
- In what ways can I support those who are teaching in my church?
- How does serving others reflect my faith in Christ?
- What steps can I take to grow in my understanding and use of my spiritual gifts?
The early church on this verse — how the Fathers read it
Early church fathers comment on the importance of service and teaching as spiritual gifts, emphasizing their roles in the community.
These things must both be done “in proportion to our faith,” as Paul says [in the previous verse]. For many who received this ministry claimed to know more than they ought to know and, puffed up with pride or lost in their fantasies,Early Church Fathers on Romans 12 →
The teacher must remain in subjection to the prophets, according to the established order, for the prophets are second (after the apostles) and the teachers are third.Early Church Fathers on Romans 12 →
"Or ministry, let us wait on our ministering." Here he names a comprehensive thing. For the Apostleship even is called a ministry, and every spiritual work is a ministry. This is indeed a name of a peculiar office (viz.Early Church Fathers on Romans 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 12:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOr ministry, [let us wait] on our ministry,.... The word διακονια sometimes signifies the whole ecclesiastical ministry, even the office of apostleship, as well as the ordinary ministration of the
Read John Gill on Romans 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOr ministry, let us wait on our ministering: or he that teacheth, on teaching; Or ministry [let us wait] on (or 'be occupied with') our ministering [ diakonia (G1248)] The familiar Or ministry [let
Read Robert Jamieson on Romans 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMinistry; under this word are comprehended all ordinary ecclesiastical functions, which afterwards divideth into two sorts; the first relating to the word; the second, to other pious works. Let us wait on our ministering: the words, let us wait, are not in the text, but fitly supplied: q.d. Let all that be called to the office of the ministry be diligent in it, and attend to it: see . Teaching, in the latter end of this verse, and exhortation, in the beginning of the next, are mentioned as the two great works of those that minister and labour in the word and doctrine. Some think they are distinct offices; see ; and that in the primitive church, where they had variety of ministers, some had…
Read Matthew Poole on Romans 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Ver. 7. Or ministry] Take it either largely for the whole ministry, as 1 Corinthians 12:5; Acts 1:24-26; or more strictly for the office of a deacon, as Acts 6:1-6.
Read John Trapp on Romans 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Ministry.—The word used is the technical term for the discharge of the office of deacon. The institution of this office is described in Acts 6:1-5. Its object was to provide for the practical business as opposed to the spiritual ministrations of the Church. It included more especially the distribution of alms and the care of the poor, the sick, widows, etc. The functions of the diaconate are called “serving tables” (i.e., in the literal sense, “providing food” for those who needed it) in Acts 6:2-3, and “helps” in 1 Corinthians 12:28. Let us wait on . . .—These words are supplied in the English, “Let us be absorbed in, devoted to, our ministering.” He that teacheth.—Comp. 1 Corinthians…
Read Charles John Ellicott on Romans 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Or ministry] διακονια simply means the office of a deacon; and what this office was, see in Clarke's note on "Acts 6:4", where the subject is largely discussed. Or he that teacheth] The teacher, διδασκαλος, was a person whose office it was to instruct others, who thereby catechizing, or simply explaining the grand truths of Christianity.
Read AdamClarke on Romans 12 →CambridgeThe Cambridge Bible for Schools and Colleges7. ministry—ministering] Lit. whether service, in the service. The word rendered “ministry” is diaconia; (same word as Romans 11:13, where it means the apostolic service). It is a largely inclusive word; the main fixed idea being that of active, “practical,” duty in the Church, of whatever kind or degree. Almost any work other than that of inspired utterance, or miracle-working, may be included in it here.—“In the service:”—i.e. “let us be really in it; devoted to it.” So “in the teaching,” “in the exhortation,” just below. In 1 Timothy 4:15, the Gr. rendered “Give thyself wholly to them,” is lit. “Be in these things.”he that teacheth] In 1 Corinthians 12:28-29, (see too Ephesians 4:11,)…
Read Cambridge on Romans 12 →Albert Barnes1798–1870Barnes' Notes on the BibleOr ministry - διακονίαν diakonian. This word properly means service of any kind; Luke 10:40. It is used in religion to denote the service which is rendered to Christ as the Master.
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
if it is serving, let him serve; if it is teaching, let him teach;
or service, let’s give ourselves to service; or he who teaches, to his teaching;
if it is serving, let him serve; if it is teaching, let him teach;
If it is service, he must serve; if it is teaching, he must teach;
Tyndale line
Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching;
or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching;
Or ministry, let us wait on our ministering: or he that teacheth, on teaching:
Or an office, let vs waite on the office: or he that teacheth, on teaching:
Strictly literal
or service, [let us occupy ourselves] in service; or he that teaches, in teaching;
or ministration — 'In the ministration!' or he who is teaching — 'In the teaching!'
or ministry, in the ministry; or he who is teaching, in the teaching;
If one's gift is service, let him serve. If one has the gift of teaching, let him teach.
From the Latin
Or ministry, in ministering; or he that teacheth, in doctrine;
Simplified
If it's the ministry of service then you should serve; if teaching then you should teach;
Or the position of a Deacon of the church, let a man give himself to it; or he who has the power of teaching, let him make use of it;
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.
sive ministerium in ministrando, sive qui docet in doctrina,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܝܬ ܕܬܫܡܫܬܐ ܐܝܬ ܠܗ ܒܬܫܡܫܬܗ ܘܐܝܬ ܕܡܠܦܢܐ ܗܘ ܒܝܘܠܦܢܗ
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.
εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
The standard critical text of the New Testament.
εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
The previous edition, still widely cited.
εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
The Society of Biblical Literature edition, freely licensed.
εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
The edition that turned scholarship toward the earliest manuscripts.
εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
An independent critical text built from the oldest witnesses then known.
εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
A recent critical edition following documentary evidence closely.
εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
The reading of the majority of surviving manuscripts.
εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ,
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 12:7
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word εἴτε (i.e., *eite*) means 'whether' or 'either...or...' and is often used to present alternatives. It is derived from two roots and appears in various contexts, including indirect questions. In the New Testament, it is found 65 times, notably in Romans and Corinthians, indicating its role in expressing choices or conditions.
εἴτε, v.s. εἰ.
εἴτε (eite) — whether.
εἴτε,
Doric dialect αἴτε, generally doubled, εἴτε..εἴτε.., Latin sive..sive.., either..or.., whether..or.., so that two cases are put as equally possible or equivalent; thrice repeated, [Refs 5th c.BC+] is sometimes omitted in Poets, ξεῖνος, αἴτ᾽ ὦν ἀστός [Refs 5th c.BC+]; and even in Prose, πόλις, εἴτε ἰδιῶται [Refs 5th c.BC+] Latin utrum..an.., variant in [Refs 5th c.BC+]; sometimes ἤ (ἠὲ καί.. variant in [Refs 8th c.BC+]; εἴτε.. εἴτε.., with subjunctive (compare εἰ), variant in [Refs 4th c.BC+]
II. in indirect questions, [Refs 8th c.BC+]
εἴτε
eite
from 1487 and 5037; if too:--if, or, whether.
see GREEK for 1487
see GREEK for 5037
εἴτε
Cj.
and if, whether
εἴτε eite 65x
whether, Rom. 12:6, 7, 8; 1 Cor. 3:22; 2 Cor. 1:6; 1 Thess. 5:10
εἴτε εἰ, τε generally doubled, εἴτε . . , εἴτε Lat. sive . . , sive, either . . , or . . , whether . . , or . . the first εἴτε is sometimes omitted in Poets:—the first εἴτε is sometimes replaced by εἰ, as εἰ . . , εἴτε . . , Hdt., Trag.
also used, like εἰ, in indirect questions, Od., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
65 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 65 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
ὥσπερ γὰρ τὸ ἀκμάζον αἰεὶ τοῦ παρηβηκότος βέλτιόν ἐστιν, εἴτε ζῷον εἴτε φυτὸν εἴτε καρπὸς εἴτ’ ἄλλο τι τῶν ἐν τῇ φύσει τυγχάνοι, οὕτως ἔοικεν ὁ μὲν πρῶτος διαπλασθεὶς ἄνθρωπος ἀκμὴ τοῦ ἡμετέρου παντὸς ὑπάρξαι γένους, οἱ δ’ ἔπειτα μηκέθ’ ὁμοίως…
εἴτε γὰρ δευτέραν δέησιν ἐξεδέχετο, ταύτην γεγονέναι καὶ μετὰ πλείονος σπουδῆς·
διὰ τοῦτο προσετάγη ὑμῖν ἐφ̓ ἑαυτοῖς μένειν, εἴτε ἀνὴρ εἴτε γυνή: δύναται γὰρ ἐν τοῖς τοιούτοις μετάνοια εἶναι.
Ἀμμωνίου πέπρακα ὡς πρόκειται Στοτοῆτις Στοτοήτιος ἠγόρακα καθὼς πρόκειται Ἀ … ι γρα Κερκεσούχων ειτε … … … ερ
πράγματος ὑπερτεθέντος εἰς τὴν μείζονα ἐξουσίαν συνέβη, καθὼς ἅπαντες προφέρονται, καὶ αὐτὸ τὸ παιδίον, εἴτε ἦν τῆς Ἀπίας τῆς καὶ Ἡρακλείας εἴτε ἀλλότριον, τελευτῆσαι, τὰ νῦν εἰς διάλυσιν ἀγείοχαν
εἰπεῖν π … ε … … τοῦ ἐπιστρατήγου … ε … ο … … εἴτε δικαστοῦ. εὐδοκῶ πᾶσι τοῖς ὑπὸ σοῦ ἐπιτελεσθησομένοις. Τὸ χειρόγραφον τοῦτο κύριον ἔστω πανταχῇ ὡς
διακονία refers to the office and work of a διάκονος, encompassing service, ministry, and attendance to duties. It is used in various contexts, particularly in the New Testament, to describe both domestic and religious functions, such as in Acts and Romans. The term can also imply aid or relief, especially in a Christian context. Notably, it appears in verses like Luke 10:40 and 2 Timothy 4:11.
διακονία, -ας, ἡ
(< διάκονος),
[in LXX for נַעַר, שָׁרַת pi.: Es 6:3, 5 A; I Mac 11:58 * ;]
the office and work of a διάκονος, service, ministry;
of domestic duties (Field, Notes, 63): Lk 10:40
διακονία. The very interesting parallel in Plutarch for Lk 10%, given by Field, Votes, p. 63, should not be missed. We are unable to quote the word from papyri before vi/A.D.: like διάκονος itself and the verb, it seems to have been somewhat literary except in an almost technical use, which brought it into common speech.
διακονία (diakonia) — service.
διᾱκον-ία, ἡ,
service, [Refs 5th c.BC+]
2. attendance on a duty, ministration, [Refs 4th c.BC+]; ἡ δ. ἡ καθημερινή, of ministering to external wants, [NT]
II. body of servants or attendants, [Refs 2nd c.BC+]
III. instruments of service, ={διακόνημα}[Refs 4th c.BC+]
διακονία
diakonia
from 1249; attendance (as a servant, etc.); figuratively
(eleemosynary) aid, (official) service (especially of the Christian
teacher, or technically of the diaconate):--(ad-)minister(-ing,
-tration, -try), office, relief, service(-ing).
see GREEK for 1249
διακονία, ας, ἡ
n.f.
waiting at table, service, ministration
διακονία diakonia 34x
serving, service, waiting, attendance, the act of rendering friendly offices, Lk. 10:40; 2 Tim. 4:11; Heb. 1:14; relief, aid, Acts 6:1; 11:29; 2 Cor. 8:4; 9:1, 12, 13; a commission, Acts 12:25; Rom. 15:31; a commission or ministry in the service of the Gospel, Acts 1:17, 25; 20:24; Rom. 11:13; 2 Cor. 4:1; 5:18; Read the full entry →
διακονία δια_κονία, ἡ, the office of a διάκονος, service, Thuc., Plat.
attendance on a duty, ministration, Dem.; ἡ δ. ἡ καθημερινή ministering to daily wants, NTest.; ἡ δ. τοῦ λόγου the ministry of the word, id. NTest.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
sur'-vis: Six Hebrew, two Aramaic and four Greek words are so rendered.
1. In the Old Testament:
In the Old Testament the word most used for "service" is
(1) `abhodhah, from `abhadh, which is the general word, meaning "to work" and so "to serve," "to till," also "to enslave." The noun means "bondage," "labor," "ministering," "service," "tillage," "work," "use." The word is used in describing work in the fields (Ex 1:14, et al.), work in the tabernacle (Ex 27:19, et al.), sanctuary service (Nu 7:9), service of Yahweh (Nu 8:11), Levitical or priestly service (Nu 8:22), kingly service (
34 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 34 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
θῆτας μὲν οὖν ἕνεκα χρείας τῶν ἀναγκαίων ὑποβεβληκότας ἑαυτοὺς ἄλλων ὑπηρεσίαις οἴεται δεῖν ἀνάξιον μηδὲν ὑπομένειν τῆς ἐκ γένους ἐλευθερίας, παραινῶν τοῖς τυγχάνουσι τῆς διακονίας εἰς τὸ τῆς τύχης ἀτέκμαρτον ἀφορᾶν καὶ λαμβάνειν αἰδῶ τῆς μεταβολῆς·
ὁ δὲ θαρρεῖν τε παρεκάλει καὶ προσδοκᾶν ἐν τρισὶν ἡμέραις ἀπολυθήσεσθαι τῶν δεσμῶν τοῦ βασιλέως ποθήσαντος αὐτοῦ τὴν διακονίαν καὶ πάλιν εἰς ταύτην αὐτὸν ἐπανάξοντος·
ὁ οὖν διδοὺς ἀθῷός ἐστιν: ὡς γὰρ ἔλαβεν παρὰ τοῦ κυρίου τὴν διακονίαν τελέσαι, ἁπλῶς αὐτὴν ἐτέλεσεν, μηθὲν διακρίνων, τίνι δῷ ἢ μὴ δῷ.
τοῖς διακονια καὶ α … … ς … θ τοῖς Θηβαίοις παρὰ Ἀχιλλίωνος … ια τοῖς
καὶ διὰ Πολυπέρχοντος ἐξ οἴκου μαχαιροφόροις κεράμιον α διὰ Λίχου συνποσιάρχου τ … ε διακονίᾳ κεραμι
συμβολῆς δραχμαὶ δ προστασίας δραχμαὶ κη ἱματισμῶν δραχμαὶ νζ διακονίας δραχμαὶ κ λίνου ς Φαμενὼτ δραχμαὶ ιβ ὀβολοὶ η Hieratic
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
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…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 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 →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
διακονία refers to the office and work of a διάκονος, encompassing service, ministry, and attendance to duties. It is used in various contexts, particularly in the New Testament, to describe both domestic and religious functions, such as in Acts and Romans. The term can also imply aid or relief, especially in a Christian context. Notably, it appears in verses like Luke 10:40 and 2 Timothy 4:11.
διακονία, -ας, ἡ
(< διάκονος),
[in LXX for נַעַר, שָׁרַת pi.: Es 6:3, 5 A; I Mac 11:58 * ;]
the office and work of a διάκονος, service, ministry;
of domestic duties (Field, Notes, 63): Lk 10:40
διακονία. The very interesting parallel in Plutarch for Lk 10%, given by Field, Votes, p. 63, should not be missed. We are unable to quote the word from papyri before vi/A.D.: like διάκονος itself and the verb, it seems to have been somewhat literary except in an almost technical use, which brought it into common speech.
διακονία (diakonia) — service.
διᾱκον-ία, ἡ,
service, [Refs 5th c.BC+]
2. attendance on a duty, ministration, [Refs 4th c.BC+]; ἡ δ. ἡ καθημερινή, of ministering to external wants, [NT]
II. body of servants or attendants, [Refs 2nd c.BC+]
III. instruments of service, ={διακόνημα}[Refs 4th c.BC+]
διακονία
diakonia
from 1249; attendance (as a servant, etc.); figuratively
(eleemosynary) aid, (official) service (especially of the Christian
teacher, or technically of the diaconate):--(ad-)minister(-ing,
-tration, -try), office, relief, service(-ing).
see GREEK for 1249
διακονία, ας, ἡ
n.f.
waiting at table, service, ministration
διακονία diakonia 34x
serving, service, waiting, attendance, the act of rendering friendly offices, Lk. 10:40; 2 Tim. 4:11; Heb. 1:14; relief, aid, Acts 6:1; 11:29; 2 Cor. 8:4; 9:1, 12, 13; a commission, Acts 12:25; Rom. 15:31; a commission or ministry in the service of the Gospel, Acts 1:17, 25; 20:24; Rom. 11:13; 2 Cor. 4:1; 5:18; Read the full entry →
διακονία δια_κονία, ἡ, the office of a διάκονος, service, Thuc., Plat.
attendance on a duty, ministration, Dem.; ἡ δ. ἡ καθημερινή ministering to daily wants, NTest.; ἡ δ. τοῦ λόγου the ministry of the word, id. NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
sur'-vis: Six Hebrew, two Aramaic and four Greek words are so rendered.
1. In the Old Testament:
In the Old Testament the word most used for "service" is
(1) `abhodhah, from `abhadh, which is the general word, meaning "to work" and so "to serve," "to till," also "to enslave." The noun means "bondage," "labor," "ministering," "service," "tillage," "work," "use." The word is used in describing work in the fields (Ex 1:14, et al.), work in the tabernacle (Ex 27:19, et al.), sanctuary service (Nu 7:9), service of Yahweh (Nu 8:11), Levitical or priestly service (Nu 8:22), kingly service (
34 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 34 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
θῆτας μὲν οὖν ἕνεκα χρείας τῶν ἀναγκαίων ὑποβεβληκότας ἑαυτοὺς ἄλλων ὑπηρεσίαις οἴεται δεῖν ἀνάξιον μηδὲν ὑπομένειν τῆς ἐκ γένους ἐλευθερίας, παραινῶν τοῖς τυγχάνουσι τῆς διακονίας εἰς τὸ τῆς τύχης ἀτέκμαρτον ἀφορᾶν καὶ λαμβάνειν αἰδῶ τῆς μεταβολῆς·
ὁ δὲ θαρρεῖν τε παρεκάλει καὶ προσδοκᾶν ἐν τρισὶν ἡμέραις ἀπολυθήσεσθαι τῶν δεσμῶν τοῦ βασιλέως ποθήσαντος αὐτοῦ τὴν διακονίαν καὶ πάλιν εἰς ταύτην αὐτὸν ἐπανάξοντος·
ὁ οὖν διδοὺς ἀθῷός ἐστιν: ὡς γὰρ ἔλαβεν παρὰ τοῦ κυρίου τὴν διακονίαν τελέσαι, ἁπλῶς αὐτὴν ἐτέλεσεν, μηθὲν διακρίνων, τίνι δῷ ἢ μὴ δῷ.
τοῖς διακονια καὶ α … … ς … θ τοῖς Θηβαίοις παρὰ Ἀχιλλίωνος … ια τοῖς
καὶ διὰ Πολυπέρχοντος ἐξ οἴκου μαχαιροφόροις κεράμιον α διὰ Λίχου συνποσιάρχου τ … ε διακονίᾳ κεραμι
συμβολῆς δραχμαὶ δ προστασίας δραχμαὶ κη ἱματισμῶν δραχμαὶ νζ διακονίας δραχμαὶ κ λίνου ς Φαμενὼτ δραχμαὶ ιβ ὀβολοὶ η Hieratic
The Greek word εἴτε (i.e., *eite*) means 'whether' or 'either...or...' and is often used to present alternatives. It is derived from two roots and appears in various contexts, including indirect questions. In the New Testament, it is found 65 times, notably in Romans and Corinthians, indicating its role in expressing choices or conditions.
εἴτε, v.s. εἰ.
εἴτε (eite) — whether.
εἴτε,
Doric dialect αἴτε, generally doubled, εἴτε..εἴτε.., Latin sive..sive.., either..or.., whether..or.., so that two cases are put as equally possible or equivalent; thrice repeated, [Refs 5th c.BC+] is sometimes omitted in Poets, ξεῖνος, αἴτ᾽ ὦν ἀστός [Refs 5th c.BC+]; and even in Prose, πόλις, εἴτε ἰδιῶται [Refs 5th c.BC+] Latin utrum..an.., variant in [Refs 5th c.BC+]; sometimes ἤ (ἠὲ καί.. variant in [Refs 8th c.BC+]; εἴτε.. εἴτε.., with subjunctive (compare εἰ), variant in [Refs 4th c.BC+]
II. in indirect questions, [Refs 8th c.BC+]
εἴτε
eite
from 1487 and 5037; if too:--if, or, whether.
see GREEK for 1487
see GREEK for 5037
εἴτε
Cj.
and if, whether
εἴτε eite 65x
whether, Rom. 12:6, 7, 8; 1 Cor. 3:22; 2 Cor. 1:6; 1 Thess. 5:10
εἴτε εἰ, τε generally doubled, εἴτε . . , εἴτε Lat. sive . . , sive, either . . , or . . , whether . . , or . . the first εἴτε is sometimes omitted in Poets:—the first εἴτε is sometimes replaced by εἰ, as εἰ . . , εἴτε . . , Hdt., Trag.
also used, like εἰ, in indirect questions, Od., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
65 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 65 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
ὥσπερ γὰρ τὸ ἀκμάζον αἰεὶ τοῦ παρηβηκότος βέλτιόν ἐστιν, εἴτε ζῷον εἴτε φυτὸν εἴτε καρπὸς εἴτ’ ἄλλο τι τῶν ἐν τῇ φύσει τυγχάνοι, οὕτως ἔοικεν ὁ μὲν πρῶτος διαπλασθεὶς ἄνθρωπος ἀκμὴ τοῦ ἡμετέρου παντὸς ὑπάρξαι γένους, οἱ δ’ ἔπειτα μηκέθ’ ὁμοίως…
εἴτε γὰρ δευτέραν δέησιν ἐξεδέχετο, ταύτην γεγονέναι καὶ μετὰ πλείονος σπουδῆς·
διὰ τοῦτο προσετάγη ὑμῖν ἐφ̓ ἑαυτοῖς μένειν, εἴτε ἀνὴρ εἴτε γυνή: δύναται γὰρ ἐν τοῖς τοιούτοις μετάνοια εἶναι.
Ἀμμωνίου πέπρακα ὡς πρόκειται Στοτοῆτις Στοτοήτιος ἠγόρακα καθὼς πρόκειται Ἀ … ι γρα Κερκεσούχων ειτε … … … ερ
πράγματος ὑπερτεθέντος εἰς τὴν μείζονα ἐξουσίαν συνέβη, καθὼς ἅπαντες προφέρονται, καὶ αὐτὸ τὸ παιδίον, εἴτε ἦν τῆς Ἀπίας τῆς καὶ Ἡρακλείας εἴτε ἀλλότριον, τελευτῆσαι, τὰ νῦν εἰς διάλυσιν ἀγείοχαν
εἰπεῖν π … ε … … τοῦ ἐπιστρατήγου … ε … ο … … εἴτε δικαστοῦ. εὐδοκῶ πᾶσι τοῖς ὑπὸ σοῦ ἐπιτελεσθησομένοις. Τὸ χειρόγραφον τοῦτο κύριον ἔστω πανταχῇ ὡς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
wun.
See NUMBER.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
διδάσκω (didaskō) means to teach or instruct someone or something. It is a verb that can take various constructions, such as an accusative object or an infinitive. The New Testament frequently uses it, notably in passages like Matthew 5:2 and Mark 1:22. The word has roots in both classical and biblical Greek, with a broad application in teaching contexts.
διδάσκω
[in LXX chiefly for למד pi., also for ידע hi., ירה hi., etc. ;]
to teach (i.e. instruct) a person, teach a thing;
διδάσκω ; impf. ἐδίδασκον ; fut. διδάξω: 1 aor. ἐδίδαξα; 1 aor. pass. ἐδιδάχθην; (AAQ [ef. Vaniéek p. 8277); [fr. Hom. down]; Sept. for y-jn, 7717, and esp. for 1; to teach; 1. absol. a. to hold discourse with others in order to instruct them, deliver didactic discourses: Mt. iv. 23; xxi. 23; Mk. i. 21; vi.6; xiv. 49; Lk. iv. 15; v. 17; vi. 6; Jn. vi. 59; vii. 14; xviii. 20, and often in the Gospels; 1 Tim. ii. 12. b. to be a teacher (see διδάorodos, 6): Ro. xii. 7. ὁ. to discharge the office of teache» conduct one’s self as a teacher: 1 Co. iv. 17. 2. in (of which no well-attested example remains exc. one in Plut. Marcell. c. 12), with dat. of person : τῷ Βαλάκ, Rev. ii. 14 (ace. to the reading now generally accepted for the Rec.be#«lz τὸν Bad.) ; ef. B. 149 (130); W. 228 (209), ef. 227 (213). b. ace. to the regular use, with ace. of pers., to teach one: used of Jesus and the apostles…
Read the full entry →διδάσκω. Like διδάσκαλος, διδάσκω is by no means so common as we might have expected; but from the instances we have noted we may select the following—P Lond 435 (ii/B.c.) (=I. p. 48), where a mother congratulates her son on having finished his education and being now in a position to earn his livelihood as a teacher—vty ye παραγενόμενος εἰς τὴν πόλιν διδάξεις... τὰ παιδάρια Kal ἕξεις ἐφόδιον εἰς τὸ γῆρας, Ρ. Oxy I. 408 (ii/ili A.p.), where a doctor practising muminification is asked—8(8afov τ[ὸ κατα]τῆκον, ‘‘ tell me what is the solvent’’ (Edd.), P Strass I. 418 (A.D. 250) περὶ δὲ οὗ δικάζομαι, διὰ βραχέων σε διδάξω, CP Herm 231.5 (a law report) ἡμεῖς ἃ ἐδειδά[χ]θ[η]μεν ὑπὸ τῆς λαμπρ... .1 ταῦτά σοι παρεθέμεθα, and 16. 2511: ἵνᾳ πάλιν σε διδάξωμεν' εἰ οὖν σοι δοκίεῖ) ἀκοῦσαι…
Read the full entry →διδάσκω (didaskō) — to teach.
δῐδάσκω,
Epic dialect infinitive -έμεναι and -έμεν, [Refs 8th c.BC+]: future διδάξω [Refs 4th c.BC+]: aorist ἐδίδαξα [Refs 8th c.BC+]: perfect δεδίδαχα [Refs 5th c.BC+] —middle, future διδάξομαι: aorist ἐδιδαξάμην:—passive, future διδαχθήσομαι [Refs 1st c.BC+]: aorist ἐδιδάχθην [Refs 6th c.BC+]: perfect δεδίδαγμαι [Refs 8th c.BC+] in causal sense:—instruct a person, or teach a thing, [Refs 8th c.BC+] they taught thee riding,[Refs 8th c.BC+]infinitive, σε διδάσκουσιν θεοὶ αὐτοὶ ὑψαγόρην ἔμεναι teach thee to be.., [Refs 8th c.BC+]infinitive only, δίδαξε γὰρ Ἄρτεμις αὐτὴ βάλλειν ἄγρια πάντα she taught how to shoot, [Refs 8th c.BC+]: without infinitive, πολλοὶ τοὺς υἱοὺς ῥήτορας διδάσκουσιν [Refs 5th c.BC+]: with an abstract subject, πολυμαθίη νόον οὐ διδάσκει [Refs 1st c.AD+]:—middle, teach oneself, learn, φθέγμα καὶ ἀστυνόμους ὀργὰς…
Read the full entry →διδάσκω
didasko
a prolonged (causative) form of a primary verb dao (to learn); to
teach (in the same broad application):--teach.
διδάσκω
v.
I teach
διδάσκω didaskō 97x
to teach, Mt. 4:23; 22:16; to teach or speak in a public assembly, 1 Tim. 2:12; to direct, admonish, Mt. 28:15; Rom. 2:21
διδάσκω to teach (i. e. instruct) a person, or teach a thing, Hom., etc.: c. dupl. acc., σε . . ἱπποσύνας ἐδίδαξαν they taught thee riding, Il.; to teach one a thing, Hom., etc.; also, δ. τινὰ περί τινος Ar.:—c. acc. pers. et inf. to teach one to be so and so, Od.; c. inf. only, δίδαξε βάλλειν taught him how to shoot, Il.;—also with inf. omitted, διδάσκειν τινὰ ἱππέα [sc. εἶναι] to train one as a horseman, Plat.; so, δ. τινὰ σοφόν, κακόν Eur.:— Mid. to teach oneself, learn, Soph.: but the usual sense of the Mid. is to have another taught, of a father, to have his son taught, Plat., etc.:—Pass. to be taught, to learn, c. gen., διδασκόμενος πολέμοιο trained in war, Il.; also c. acc., id. Il., etc.; c. inf., δεδιδαγμένος εἶναι Hdt.; διδάσκεται λέγειν ἀκοῦσαί θ᾽…
Read the full entry →Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
→ See INSTRUCTION
→ See MINISTERS, DUTIES OF
97 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 97 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 51 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.
τί δὲ δεῖ περὶ τῶν γαστρὸς ἡδονῶν διδάσκειν;
ἀδελφὸς αὐτῆς εἶναι προσεποιήσατο κἀκείνην τοῦθʼ ὑποκρίνασθαι, συμφέρειν γὰρ αὐτοῖς, ἐδίδαξεν.
πέρας γέ τοι διδάσκων τὸν Ἰσραὴλ καὶ τηλικαῦτα τέρατα καὶ σημεῖα ποιῶν ἐκήρυσσεν, καὶ ὑπερηγάπησεν αὐτόν.
μὴ κατηντηκέναι ἐπʼ αὐτόν. ὁ προγράφων τὸν νομὸν ἦξεν εἰς τὸ τὸν κατήγορον παραστάντα διδάξαι ἃ εἰσήνγειλεν, καὶ τὸ δόξαν σταθῆναι· ζητουμένου κατὰ τὰ γραφέντα καὶ περὶ τῶν
κοινωνίαν ἐχον … … … … τῶν τε καὶ πασῶν ποι … … … διδάσκειν αὐτοὺς ὑπὲρ συνα … … … … του δὲ εἰλικρινῶς καὶ
ἐπιόντας, ἐπεὶ δὲ τῷ … … ω ἐκέλευσας αὐτῷ ἀποκρίνασθαι, ἐκ δευτέρου ἔφη δεῖν διδάξαι τὸν ῥήτορα καὶ ἐπεὶ ἔμαθες ὅτι φυγοδικεῖ ἐκέλευσας, ἐὰν μὴ ἀποκρίνηται σήμερον καὶ κατὰ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
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…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 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 →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word διδασκαλία (i.e., *didaskalia*) means teaching or instruction, encompassing both the act of teaching and the content taught. It appears frequently in the New Testament, particularly in contexts related to doctrine and moral guidance. The term is derived from διδάσκω (i.e., *didasko*), meaning 'to teach.' There is a noted synonym, διδαχή (i.e., *didache*), which may be used interchangeably.
διδασκαλία, -ας, ἡ
(< διδάσκω),
[in LXX: Pr 2:17 (אַלּוּף), Is 29:13 (למד pu.), Si 24:33 39:8 * ;]
διδασκαλία, -as, ἡ, (διδάσκαλος), (fr. Pind. down]; 1. teaching, instruction: Ro. xii. 7; xv. 4 (εἰς τὴν ἡμετέραν διδασκαλίαν, that we might be taught, [A. V. for our learning]); 1 Tim. iv. 18, 16; v.17; 2 Tim. iii. 10, 16; Witsdisy 7. 2. teaching i.e. that which is taught, doctrine: Eph. iv. 14; 1 Tim.i. 10; iv. 6; vi.1,3; 2 Tim. iv. 3; Tit.i.9; ii. 1,10; plur. διδασκαλίαι /eachings, precepts, (fr. Is. xxix. 13), Mt. xv. 9; Mk. vii. 7; ἀνθρώπων. Col. ii. 22; δαιμονίων, 1 Tim. iv. 1.
διδασκαλία. In P Oxy VIII 1101? (A.D. 367--70) a Praefect states that certain orders he was issuing were based not on information gained from a few first-comers (παρ᾽ 6]Alyov τῶν πρώτων [πυθόμενο]ς), ἀλλὰ πρὸς διδασκαλίαν τρόπον τινὰ λαμβάνον (ὦ --- wv) [ἐκ τῶν Els ἑκάστ[η]ν πόλιν τε καὶ ἐνορίαν γιγνομένων, ‘but on instruction in a way derived from what occurs in every city and district” (Ed.). Cf. from the inscrr. Syll 3069 (ii/B.c.) ὑπὲρ τᾶς τῶν παίδων διδασκαλίας, 20. 423), 66319. A new literary citation may be given from P Ryl 11. 6233 (iii/a.p.—translated from an unknown Latin writer by one Isidorianus) καὶ τὴν τῶν φαρμάϊκων δι[δ]ασκαλίαν ποιεῖ : the edd. are not satisfied with the reading, but see no alternative. An interesting Christian example of δ. occurs in the prayer of the end of iv/A.p. published by C. Schmidt in Meutestamentliche Studien fiir CG. Heinrici (1914) p. 7135…
Read the full entry →διδασκαλία (didaskalia) — teaching.
δῐδασκᾰλ-ία, ἡ,
teaching, instruction, [Refs 5th c.BC+]; δ. ποιεῖσθαι, with accusative et infinitive, [Refs 5th c.BC+]; δ. παρέχειν serve as a lesson, [Refs]; ἐκ δ., opposed to ἐξ ἔθους, [Refs 4th c.BC+]
2. elucidation, [Refs]
3. official instructions, [Refs 4th c.AD+]; πρὸς διδασκαλίαν for information, [Refs 4th c.AD+]
II. training, rehearsing of a chorus, etc., δ. τῶν χορῶν [Refs 5th c.BC+]; also, the dramas produced, [Refs 3rd c.BC+]
II.2. διδασκαλίαι, αἱ, Catalogues of the Dramas, their writers, dates, and success, title of compilation by [Refs 5th c.BC+]
διδασκαλία
didaskalia
from 1320; instruction (the function or the information):--doctrine,
learning, teaching.
see GREEK for 1320
διδασκαλία, ας, ἡ
n.f.
instruction, teaching
διδασκαλία didaskalia 21x
the act or occupation of teaching, Rom. 12:7; 1 Tim. 4:13; information, instruction, Rom. 15:4; 2 Tim. 3:16; matter taught, precept, doctrine, Mt. 15:9; 1 Tim. 1:10
διδασκαλία δι^δασκα^λία, ἡ, ndi^daska^li h_hs stem_acc fem διδάσκαλος teaching, instruction, education, Lat. disciplina, Xen., Plat., etc.; διδασκαλίαν ποιεῖσθαι or παρέχειν to serve as a lesson to one, Thuc.
the rehearsing of a dramatic chorus, Plat.: also, the drama itself, Plut.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
→ See INSTRUCTION
→ See MINISTERS, DUTIES OF
21 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 21 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
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Ὁρῶν δʼ ὁ Μωυσῆς ἀθύμως διακειμένους καὶ τοῦ πράγματος τὸ ἀναντίλεκτον, οὐ γὰρ καθαρὸς ἦν στρατὸς ὥστε τῷ βιαζομένῳ τῆς ἀνάγκης ἀντιτάξαι τὸ ἀνδρεῖον, ἀλλὰ διέφθειρε τὸ κατʼ ἐκείνους γενναῖον παίδων τε καὶ γυναικῶν ὄχλος ἀσθενέστερος τῆς ἐκ λόγων…
εἰ οὖν οἱ κατὰ σάρκα ταῦτα πράσσοντες ἀπέθανον, πόσῳ μᾶλλον, ἐὰν πίστιν θεοῦ ἐν κακῇ διδασκαλίᾳ φθείρῃ, ὑπὲρ ἧς Ἰησοῦς Χριστὸς ἐσταυρώθη;
ἔσται τῷ ἴσῳ ἐπιτίμῳ, μενούσης κυρίας ἧς ἔχει ἡ Ἀπολλωνάριον τοῦ Ἰσχυρᾶδος ἑτέρας συγχωρήσεως διδασκαλίας τῆς θυγατρὸς αὐτοῦ Συαιροῦδος. ἀξιοῦμεν. ἔτους γ Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Φαῶφι
ἀσφάλειαν τῆς περὶ τὰς αἰτηθεῖσα τοτ … … ησας ὡς βούλεται τῆς τάξεως ἡ διδασκαλία … γὰρ μηδὲ τοῖς διωμολογημένοις αὐτῷ ἐν τῷ ἀνεγνωσμένῳ … τοῦ δημοσίου ταβουλαρίου καὶ
μὲν … ε … ρεισει καὶ παρʼ ὀλίγων τῶν πρώτων πυθόμενος, ἀλλὰ πρὸς διδασκαλίαν τρόπον τινὰ λαμβάνων ἐκ τῶν εἰς ἑκάστην πόλιν τε καὶ ἐνορίαν γιγνομένων. ἔγνων γὰρ