Romans 2:22 — Word Study
N1904ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
BSAYou who [are]ho sayinglegō▸ [command people not to] notmē to commit adulterymoicheuō▸ [sexual relations with someone to whom they are not married] do you commit adultery?moicheuō▸ [practically carry out, unfaithfulness to one's spouse] You who [are]ho abhorringbdelussomai▸ [detest, have a strong dislike for] <the>ho idolseidōlon [false gods, images] do you rob temples?hierosuleō△▸ [despoil, plunder, places of worship, sacred spaces]
| Greek | English | Parsing |
|---|---|---|
| ὁ | You who [are] | Article, nominative, singular |
| λέγων | saying | Verb, present, active |
| μὴ | not | Particle, negative |
| μοιχεύειν | to commit adultery | Verb, present, active |
| μοιχεύεις; | do you commit adultery? | Verb, present, active |
| ὁ | You who [are] | Article, nominative, singular |
| βδελυσσόμενος | abhorring | Verb, present, no voice stated |
| τὰ | <the> | Article, accusative, plural |
| εἴδωλα | idols | Noun, accusative, plural |
| ἱεροσυλεῖς; | do you rob temples? | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples? |
| KJV | Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? |
| ASV | thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples? |
| YLT | thou who art preaching not to steal, dost thou steal? thou who art saying not to commit adultery, dost thou commit adultery? thou who art abhorring the idols, dost thou rob temples? |
| WEB | You who say a man shouldn’t commit adultery, do you commit adultery? You who abhor idols, do you rob temples? |
| BBE | You who say that a man may not be untrue to his wife, are you true to yours? you who are a hater of images, do you do wrong to the house of God? |
Where they part company is μοιχεύεις — see How Translations Differ.
The verse contains two main rhetorical questions, each addressing a different moral inconsistency.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbλέγω
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the New Testament — a word chosen on purpose.
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 2:22
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 — Addressing Hypocrisygenerated
Romans 2:22 presents a rhetorical question that highlights the inconsistency of those who teach against adultery while engaging in it themselves. Paul is emphasizing the importance of aligning one’s actions with one’s teachings, particularly in the context of the moral law. This verse is part of a larger argument where Paul addresses the Jewish audience's reliance on the law and their failure to live by it, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 5:7 | “Why should I forgive you? Your children have forsaken Me and sworn by gods that are not gods. I satisfied their needs, yet they committed adultery and assembled at the houses of prostitutes. |
| 2 | Jeremiah 7:9–10 | Will you steal and murder, commit adultery and perjury, burn incense to Baal, and follow other gods that you have not known, |
| 3 | Jeremiah 9:2 | If only I had a traveler’s lodge in the wilderness, I would abandon my people and depart from them, for they are all adulterers, a crowd of faithless people. |
| 4 | Ezekiel 22:11 | One man commits an abomination with his neighbor’s wife; another wickedly defiles his daughter-in-law; and yet another violates his sister, his own father’s daughter. |
| 5 | Matthew 12:39 | Jesus replied, “A wicked and adulterous generation demands a sign, but none will be given it except the sign of the prophet Jonah. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — μοιχεύεις, moicheuōgenerated
The verb μοιχεύω (moicheuō) means to commit adultery, specifically referring to unfaithfulness in marriage. It is a present active infinitive, indicating an ongoing action or state of being.
In this context, Paul uses it to confront those who teach against adultery yet practice it themselves. The implication is that mere knowledge of the law is insufficient without corresponding behavior.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse straightforwardly, using commit adultery and abhor idols consistently with the original Greek. The KJV and ASV also maintain this clarity.
However, the BBE opts for a more interpretive approach, using are you true to yours? instead of directly translating the term for adultery, which shifts the focus slightly.
Sentence Structuregenerated
The main verb in this passage is λέγων, saying, which governs multiple clauses. The structure includes an initial clause asking about the act of forbidding adultery, followed by a question about committing it, and a parallel inquiry regarding idolatry and temple robbery.
The construction highlights the rhetorical questions posed to the audience, emphasizing their moral failures in a series of parallel structures that draw attention to their hypocrisy.
Septuagint Backgroundgenerated
μοιχεύω appears in the Septuagint as a translation of the Hebrew word for adultery, נָאַף (na'aph), which carries the same meaning. This connection underscores the continuity of moral teachings across the Testaments.
The term for idols, εἴδωλον, is similarly rooted in the Septuagint, where it often refers to false gods or images that lead people astray, reinforcing the seriousness of idolatry.
In plain words — the whole versegenerated
Romans 2:22 highlights the hypocrisy of those who teach against adultery while committing the same sin. Paul addresses the moral inconsistencies of his audience, urging them to reflect on their actions in light of the law they uphold.
Frequently Asked Questionsgenerated
To commit adultery means to engage in sexual relations with someone who is not one's spouse, which is a violation of the marital covenant.
Idolatry is presented as a parallel to adultery, highlighting that both actions reflect a failure to honor God and His commandments.
Paul's rhetorical questions serve to expose the hypocrisy of his audience, challenging them to examine their own behavior in light of their teachings.
This verse illustrates the theme of accountability and the need for genuine faith that aligns with actions, a key message throughout the book of Romans.
Reflection Questionsgenerated
- In what ways might I be holding others to standards I do not meet myself?
- How can I ensure that my actions align with my beliefs and teachings?
- What steps can I take to address hypocrisy in my own life?
- How does understanding the seriousness of idolatry impact my relationship with God?
The early church on this verse — how the Fathers read it
Early church Fathers have commented on this verse, discussing its implications for moral conduct and the interpretation of Scripture.
These words could equally well be applied to the heretics who call themselves Christians.… Since they rob the Word of God of its true meaning and seduce the minds of their hearers by their perverse interpretation,Early Church Fathers on Romans 2 →
There is not just one kind of adultery, for you commit adultery if you give anyone other than God what the soul owes exclusively to him.Early Church Fathers on Romans 2 →
The Jew adulterates the law by removing the truth of Christ from it and putting lies in his place. In another of his epistles Paul writes: “They are adulterers of God’s Word.” A man is sacrilegious when he denies Christ,Early Church Fathers on Romans 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 2:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou that sayest a man should not commit adultery,.... Adultery here is to be taken not figuratively for adulterating the word of God, and mixing it with their own inventions; but literally for the
Read John Gill on Romans 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that sayest a man should not commit adultery, dost thou commit adultery?
Read Robert Jamieson on Romans 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDost thou commit adultery? to this sin also the Jews were greatly addicted: see . Dost thou commit sacrilege? Here he varies the crime; he does not say: Dost thou commit idolatry, but sacrilege. The Jews, after their return out of captivity, kept themselves free from idolatry; but it seems they were guilty of a sin that was near akin to it. Here it may be questioned, what the sacrilege was that the Jews were guilty of. Some think, their covetousness is here taxed, which is a kind of idolatry. The Jews took those things which were consecrated to idols, and which, by the law of God, should have been destroyed, and turned them to their private advantage. Others think, that their sacrilege…
Read Matthew Poole on Romans 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Ver. 22. Thou that sayest] Hypocrites can talk of religion, as if their tongues did run upon pattens, they are fair professors, but foul sinners; as was that carnal cardinal Cremensis, the pope’ s envoy, sent hither, A. D. 1114, to interdict priests’ marriages, and being taken in the act with a common strumpet, he excused it by saying he was no priest himself, but a correcter of them. Dost thou commit sacrilege?] The chronicler noteth of Queen Mary, that she restored again all ecclesiastical livings assumed to the crown, saying that she set more by the…
Read John Trapp on Romans 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Commit sacrilege.—Properly, rob temples—i.e., idol temples, with a pointed antithesis to that abhorrence of idols on which the Jew prided himself. This is certainly the last offence of which we should have expected the Jews of this date to be guilty, knowing the scrupulousness with which they shunned all contact with idolatry. They may, however, have thought the idol temples fair plunder. At any rate, it is clear that this charge was commonly brought against them. Comp. Acts 19:37, where the town-clerk of Ephesus specially acquits St. Paul and his companions of “being robbers of temples.” Josephus also (Ant. iv. 8, § 10) quotes as a precept of the Mosaic legislation, “Let no one…
Read Charles John Ellicott on Romans 2 →CambridgeThe Cambridge Bible for Schools and Colleges22. commit sacrilege] Lit. plunder sacred things, or plunder from sacred places. The Gr. word is the same as that translated “robbers of churches,” Acts 19:37. The idea of plunder is not necessary in the word, however; other forms of sacrilege may be included. Thus the reference may be to such profanations as that of the traders in the Temple (John 2:14, &c.), and the appeal will be, “Thou, who art so jealous for God against idolaters, dost thou worship self and mammon in His presence?” But if the special thought of robbery is kept (as is certainly more natural, with the derivation and usage of the Greek word in view), the reference probably is to Jewish thefts from pagan temples, where…
Read Cambridge on Romans 2 →Albert Barnes1798–1870Barnes' Notes on the BibleDost thou commit adultery? - There is no doubt that this was a crime very common among the Jews; see the Matthew 12:39 note; John 8:1-11 notes.
Read Albert Barnes on Romans 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Commit adultery—The most celebrated rabbies, such as R. Akiba, Meir, Eleasar, and others, are accused in the Talmud of adultery. Commit sacrilege—Literally, pillage temples.
Read Daniel Denison Whedon on Romans 2 →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
You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples?
You who say a man shouldn’t commit adultery, do you commit adultery? You who abhor idols, do you rob temples?
You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples?
You who tell others not to commit adultery, do you commit adultery? You who abhor idols, do you rob temples?
Tyndale line
Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples?
thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples?
Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
Thou that saist, A man should not commit adulterie, doest thou commit adulterie? thou that abhorrest idoles, committest thou sacrilege?
Strictly literal
thou that sayest [man should] not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
thou who art preaching not to steal, dost thou steal? thou who art saying not to commit adultery, dost thou commit adultery? thou who art abhorring the idols, dost thou rob temples?
You who are preaching not to steal, do you steal? You who are saying not to commit adultery, do you commit adultery? You who are abhorring the idols, do you rob temples?
You who say that one must not commit adultery, do you commit adultery? You who hate idols, do you rob temples?
From the Latin
Thou that sayest, men should not commit adultery, committest adultery: thou that abhorrest idols, committest sacrilege:
Simplified
You tell people not to commit adultery, but are you committing adultery? You tell people not to worship idols, but do you profane temples?
You who say that a man may not be untrue to his wife, are you true to yours? you who are a hater of images, do you do wrong to the house of God?
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.
qui dicis non mchandum, mcharis : qui abominaris idola, sacrilegium facis :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܕܐܡܪ ܐܢܬ ܕܠܐ ܢܓܘܪܘܢ ܐܢܬ ܓܐܪ ܐܢܬ ܘܐܢܬ ܕܫܐܛ ܐܢܬ ܦܬܟܪܐ ܡܚܠܨ ܐܢܬ ܒܝܬ ܡܩܕܫܐ
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.
ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
The standard critical text of the New Testament.
ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
The previous edition, still widely cited.
ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
The Society of Biblical Literature edition, freely licensed.
ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
The edition that turned scholarship toward the earliest manuscripts.
ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
An independent critical text built from the oldest witnesses then known.
ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
A recent critical edition following documentary evidence closely.
ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
The reading of the majority of surviving manuscripts.
ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
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 2:22
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-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
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
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; 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
1,357 occurrences in the New Testament, rendered 107 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 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ 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.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word μοιχεύω (i.e., *moicheuō*) means to commit adultery, often with a woman. It appears in various New Testament passages, including Matthew and Revelation, and can also refer metaphorically to idolatry. The entries indicate that it can be used both absolutely and with an accusative object, and the passive form describes the woman involved.
μοιχεύω
(< μοιχός),
[in LXX: Ex 20:13, Le 20:10, al. (נאף);]
μοιχεύω ; fut. μοιχεύσω ; 1 aor. ἐμοίχευσα; Pass., pres. ptep. μοιχευομένη ; 1 aor. inf. μοιχευθῆναι ; (μοιχός) ; fr. Arstph. and Xen. down; Sept. for 5835 10 commit adultery; a. absol. (to be an adulterer): Mt. v. 27; xix. 18; Mk. x. 19; Lk. xvi. 18; xviii. 20; Ro. ii. 22; xiii. 9: ease 11: b. τινά (γυναῖκα), to commit adultery with, have unlawful intercourse with another’s wife: Mt. y. 28 (Deut. v. 18; Lev. xx. 10; Arstph. av.558; Plat. rep. 2 p. 800 b.; Leian. dial. deor. 6,3; Aristaenet. epp. 1, 20; Aeschin. dial. Socr. 2, 14); pass. of the wife, to suffer adultery, be debauched: Mt. v. 32
μοιχεύω, ‘commit adultery ’”’ on the part of the man, occurs in the astrological PSI III. 1584 (iii/a.p. ?) οἱ δὲ καὶ τὰς ἰδ[) ας γυναῖκας μοιχεύουσιν : cf. Mt 5*8. For a discussion of the verb and its cognates in later classical and in Jewish Greek ef. R. H. Charles, Zhe Teaching of the New Testament on Divorce (London, 1921) p. 91 ff., and see s.v. πορνεύω, also Wackernagel, Hedlentstica, p. 9.
μοιχεύω (moicheuō) — to commit adultery.
μοιχ-εύω,
commit adultery with a woman, debauch her, with accusative, [Refs 5th c.BC+]:—passive, of the woman, [Refs 5th c.BC+]
2. metaphorically, worship idolatrously, τὸ ξύλον καὶ τὸν λίθον [LXX]
II. intransitive, commit adultery, [Refs 6th c.BC+]
III. metaphorically, in future middle (in passive sense), οὐ μοιχεύσεταί μου τὰ φιλήματα her kisses shall not be adulterously stolen from me, [Refs 3rd c.AD+]
μοιχεύω
moicheuo
from 3432; to commit adultery:--commit adultery.
see GREEK for 3432
μοιχεύω
v.
I commit adultery
μοιχεύω μοιχεύω, φυτ. -σω to commit adultery with a woman, to debauch her, c. acc., Ar., Plat.:—Pass., of the woman, Ar.
intr. to commit adultery, Lat. moechari, id. Ar., Xen.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
a-dul'-ter-i: In Scripture designates sexual intercourse of a man, whether married or unmarried, with a married woman.
1. Its Punishment:
It is categorically prohibited in the Decalogue (seventh commandment, Ex 20:14; De 5:18): "Thou shalt not commit adultery." In more specific language we read: "And thou shalt not he carnally with thy neighbor's wife, to defile thyself with her" (Le 18:20). The penalty is death for both guilty parties: "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death" (Le 20:10). The manner of death is not particularized…
Adultery
Conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin.
The Mosaic law (Num. 5:11-31) prescribed that the suspected wife should be tried by the ordeal of the “water of jealousy.” There is, however, no recorded instance of the application of this law. In subsequent times the Rabbis made various regulations with the view of discovering the guilty party, and of bringing about a divorce. It has been inferred from John 8:1-11 that this sin became very common during the age preceding the destruction of Jerusalem.
(Exodus 20:14) The parties to this crime, according to Jewish law, were a married woman and a man who was not her husband. The Mosaic penalty was that both the guilty parties should be stoned, and it applied as well to the betrothed as to the married woman, provided she were free. (22:22-24) A bondwoman so offending was to be scourged, and the man was to make a trespass offering. (Leviticus 19:20-22) At a later time, and when owing, to Gentile example, the marriage tie became a looser bond of union, public feeling in regard to adultery changed, and the penalty of death was seldom or never inflicted. The famous trial by the waters of jealousy, (Numbers 5:11-29) was probably an ancient custom, which Moses found deeply seated…
Is a criminal connection between persons who are engaged, one or both, to keep themselves wholly to others; and thus it exceeds the guilt of fornication, which is the same intercourse between unmarried persons. As the highest sin of its kind, and son including all other sins of the flesh, it is forbidden in the seventh commandment. Where polygamy was allowed, as among the ancient Jews, illicit intercourse between a married man and a woman who was married, nor betrothed, constituted not adultery, but fornication.
Fornication may be, in some sense, covered by a subsequent marriage of the parties; but adultery cannot be so healed. Hence God often compares himself to a husband jealous of his honor, Jer 31:32; and hence the forsaking of the true God is compared to fornication and adultery of the vilest kind,
15 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἰ μὴ καὶ τοῖς κλέπτειν ἢ μοιχεύειν ἢ ἀνδροφονεῖν ἐγνωκόσιν οὐκ ἔστιν ἄμεινον ἐπιδεῖν τούτων ἕκαστον ἐκλελοιπὸς καὶ διεφθαρμένον.
οὐ πορνεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις.
οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, οὐ κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ γεννηθὲν ἀποκτενεῖς, οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον.
ια … ἡμετέρᾳ οἰκίᾳ … … ἡμετερα … ὑπὸ παρα … νων δ … μοιχεύειν
The Greek word μοιχεύω (i.e., *moicheuō*) means to commit adultery, often with a woman. It appears in various New Testament passages, including Matthew and Revelation, and can also refer metaphorically to idolatry. The entries indicate that it can be used both absolutely and with an accusative object, and the passive form describes the woman involved.
μοιχεύω
(< μοιχός),
[in LXX: Ex 20:13, Le 20:10, al. (נאף);]
μοιχεύω ; fut. μοιχεύσω ; 1 aor. ἐμοίχευσα; Pass., pres. ptep. μοιχευομένη ; 1 aor. inf. μοιχευθῆναι ; (μοιχός) ; fr. Arstph. and Xen. down; Sept. for 5835 10 commit adultery; a. absol. (to be an adulterer): Mt. v. 27; xix. 18; Mk. x. 19; Lk. xvi. 18; xviii. 20; Ro. ii. 22; xiii. 9: ease 11: b. τινά (γυναῖκα), to commit adultery with, have unlawful intercourse with another’s wife: Mt. y. 28 (Deut. v. 18; Lev. xx. 10; Arstph. av.558; Plat. rep. 2 p. 800 b.; Leian. dial. deor. 6,3; Aristaenet. epp. 1, 20; Aeschin. dial. Socr. 2, 14); pass. of the wife, to suffer adultery, be debauched: Mt. v. 32
μοιχεύω, ‘commit adultery ’”’ on the part of the man, occurs in the astrological PSI III. 1584 (iii/a.p. ?) οἱ δὲ καὶ τὰς ἰδ[) ας γυναῖκας μοιχεύουσιν : cf. Mt 5*8. For a discussion of the verb and its cognates in later classical and in Jewish Greek ef. R. H. Charles, Zhe Teaching of the New Testament on Divorce (London, 1921) p. 91 ff., and see s.v. πορνεύω, also Wackernagel, Hedlentstica, p. 9.
μοιχεύω (moicheuō) — to commit adultery.
μοιχ-εύω,
commit adultery with a woman, debauch her, with accusative, [Refs 5th c.BC+]:—passive, of the woman, [Refs 5th c.BC+]
2. metaphorically, worship idolatrously, τὸ ξύλον καὶ τὸν λίθον [LXX]
II. intransitive, commit adultery, [Refs 6th c.BC+]
III. metaphorically, in future middle (in passive sense), οὐ μοιχεύσεταί μου τὰ φιλήματα her kisses shall not be adulterously stolen from me, [Refs 3rd c.AD+]
μοιχεύω
moicheuo
from 3432; to commit adultery:--commit adultery.
see GREEK for 3432
μοιχεύω
v.
I commit adultery
μοιχεύω μοιχεύω, φυτ. -σω to commit adultery with a woman, to debauch her, c. acc., Ar., Plat.:—Pass., of the woman, Ar.
intr. to commit adultery, Lat. moechari, id. Ar., Xen.
Verb-PAI-2S — Verb · present · active · indicative · second person · singularpresent active indicative — an action in progress.
V-PAI-2S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Singular
a-dul'-ter-i: In Scripture designates sexual intercourse of a man, whether married or unmarried, with a married woman.
1. Its Punishment:
It is categorically prohibited in the Decalogue (seventh commandment, Ex 20:14; De 5:18): "Thou shalt not commit adultery." In more specific language we read: "And thou shalt not he carnally with thy neighbor's wife, to defile thyself with her" (Le 18:20). The penalty is death for both guilty parties: "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death" (Le 20:10). The manner of death is not particularized…
Adultery
Conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin.
The Mosaic law (Num. 5:11-31) prescribed that the suspected wife should be tried by the ordeal of the “water of jealousy.” There is, however, no recorded instance of the application of this law. In subsequent times the Rabbis made various regulations with the view of discovering the guilty party, and of bringing about a divorce. It has been inferred from John 8:1-11 that this sin became very common during the age preceding the destruction of Jerusalem.
(Exodus 20:14) The parties to this crime, according to Jewish law, were a married woman and a man who was not her husband. The Mosaic penalty was that both the guilty parties should be stoned, and it applied as well to the betrothed as to the married woman, provided she were free. (22:22-24) A bondwoman so offending was to be scourged, and the man was to make a trespass offering. (Leviticus 19:20-22) At a later time, and when owing, to Gentile example, the marriage tie became a looser bond of union, public feeling in regard to adultery changed, and the penalty of death was seldom or never inflicted. The famous trial by the waters of jealousy, (Numbers 5:11-29) was probably an ancient custom, which Moses found deeply seated…
Is a criminal connection between persons who are engaged, one or both, to keep themselves wholly to others; and thus it exceeds the guilt of fornication, which is the same intercourse between unmarried persons. As the highest sin of its kind, and son including all other sins of the flesh, it is forbidden in the seventh commandment. Where polygamy was allowed, as among the ancient Jews, illicit intercourse between a married man and a woman who was married, nor betrothed, constituted not adultery, but fornication.
Fornication may be, in some sense, covered by a subsequent marriage of the parties; but adultery cannot be so healed. Hence God often compares himself to a husband jealous of his honor, Jer 31:32; and hence the forsaking of the true God is compared to fornication and adultery of the vilest kind,
15 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἰ μὴ καὶ τοῖς κλέπτειν ἢ μοιχεύειν ἢ ἀνδροφονεῖν ἐγνωκόσιν οὐκ ἔστιν ἄμεινον ἐπιδεῖν τούτων ἕκαστον ἐκλελοιπὸς καὶ διεφθαρμένον.
οὐ πορνεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις.
οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, οὐ κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ γεννηθὲν ἀποκτενεῖς, οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον.
ια … ἡμετέρᾳ οἰκίᾳ … … ἡμετερα … ὑπὸ παρα … νων δ … μοιχεύειν
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
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 βδελύσσομαι (i.e., *bdelusso*) means to abhor or detest, particularly in the context of idolatry. It is derived from a root meaning 'to stink' and conveys a strong sense of disgust. In the New Testament, it appears in Romans 2:22 and Revelation 21:8, where it describes things that are considered abominable.
βδελύσσω : (βδέω quietly to break wind, to stink) ; 1. to render foul, to cause to be abhorred: τὴν ὀσμήν, Ex. y. 21; to defile, pollute: ras ψυχάς, τ. ψυχήν, Lev. xi. 43 ; xx. 25; 1 Mace. i. 48; pf. pass. ptep. ἐβδελυγμένος abominable, Rev. xxi. 8, (Lev. xviii. 30; Prov. viii. 7; Job xv. 16; 3 Mace. vi. 9; βδελυσσόμενος, 2 Mace. v. 8). In native Grk. writ. neither the act. nor the pass. is found. 2. βδελύσσομαι; depon. mid. (1 aor. ἐβδελυξάμην often in Sept. [Joseph. b. j. 6, 2, 10]; in Grk. writ. depon. passive, and fr. Arstph. down) ; prop. to turn one’s self away from on account of the stench; metaph. to abhor, detest: ri, Ro. ii. 22.
βδελύσσομαι. Phrynichus (ed. Lobeck), p. Attic as compared with the vulgar σικχαίνομαι (MGr 226, extols this word as σιχαίνομαι), but it is by no means confined to Attic writers, as Nageli (p. 15) has pointed out: cf. Thumb Fe//en. p. So. Pelagia-Legenden, p. 9° μὴ βδελύξῃ pe τὴν ῥερυπωμένην ἀλλὰ κάθαρόν pe ἐν τῇ κολυμβήθρᾳ Tod ἁγιάσματος.
βδελύσσομαι (bdelussomai) — to abhor.
βδελύσσομαι,
Attic dialect βδελύττομαι, future -ύξομαι[Refs 5th c.BC+]: aorist ἐβδελύχθην [LXX+5th c.BC+]:—feel a loathing for food, Hp [Refs 8th c.BC+]; to be sick, [Refs 5th c.BC+]
2. with accusative, feel a loathing at, [LXX+1st c.AD+]; β. [τραγῳδίας] [Refs 4th c.AD+]; ὠμοφαγίαν [LXX]
II. later causal, in active, cause to stink, make loathsome or abominable, future -ύξω[LXX]aorist ἐβδέλυξα[LXX]:—middle and passive, to be loathsome, future -υχθήσομαι[LXX]aorist -ύχθην[LXX]perfect ἐβδέλυγμαι[LXX]; οἱ ἐβδελυγμένοι the abominable (in reference to the use of βδέλυγμα as an idol), [NT]:—this perfect in causal sense, [LXX]
βδελύσσομαι
bdelusso
from a (presumed) derivative of bdeo (to stink); to be disgusted, i.e.
(by implication) detest (especially of idolatry):--abhor, abominable.
βδελύσσομαι
v.
I abhor, detest
Verb-PNP-NSM — Verb · present · no voice stated · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PNP-NSM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Singular Gender: Masculine
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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 27 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
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 εἴδωλον (eidolon) means an image or idol, often referring to representations of gods or false deities. It is derived from εἶδος and encompasses concepts like phantoms or ideas in the mind. The New Testament uses it in contexts related to idol worship, notably in Acts and Corinthians, highlighting its significance in discussions about false gods.
εἴδωλον, -ου, τό
(< εἶδος),
[in LXX for אֱלֹוהָּ, גְּלוּלִים, etc. ;]
in cl.
a phantom, image, likeness;
an image in the mind, an idea, fancy.
In LXX and NT,
an image of a god, an idol (cf. Polyb., xxxi, 3, 13): Ac 7:41, I Co 12:2, Re 9:20;
the false god or idol worshipped in an image (ICC, on I Th, l.c.): Ac 15:20, Ro 2:22, I Co 8:4, 7 10:19 II Co 6:18, I Th 1:9, I Jo 5:21.†
εἴδωλον, -ov, τό, (εἶδος [cf. W. 96 (91); Etym. Magn. 296, 97), in Grk. writ. fr. Hom. down, an image, likeness, i. e. whatever represents the form of an object, either real or imaginary; used of the shades of the departed (in Hom.), of apparitions, spectres, phantoms of the mind, ete.; in bibl. writ. [an idol, i. e.] 1. the image of a heathen god: Acts νἱϊ. 41; 1 Co. xii. 2; Rey. ix. 20, (Is. xxx. 22; 2 Chr. xxiii. 17, ete.; θεῶν ἢ δαιμόνων εἴδωλα, Polyb. 31, 3, 13); 2. a false god: Acts xv. 20 (on which see ἀλίσγημα) ; Ro. ii. 22; 1 Co. viii. 4, 7 ; x. 19; 2 Co. vi. 16; 1 Th.i. 9, (often in Sept.) ; φυλάσσειν ἑαυτὸν ἀπὸ τ. εἰδώλων, to guard one’s self from all manner of fellowship with heathen worship, 1 Jn. v. 21.
εἴδωλον. In P Leid W**- (ii/iii a.p.) εἴδωλα 8 are the ‘nine constellations,” but in the astrological P Ryl II. 63% (iti/a.p.) the word is used in the more general sense of ‘‘ image,” **phenomenon,’’ when Plato asks an Egyptian, τίς δὲ ἡ αἰτία τούτων [τ]ῶ[ν εἰἸδώλων ; “ what is the cause of these phenomena?’’ (Edd.), and receives a reply connecting various parts of the body with the sun, moon, etc. Cf. also the horoscope, P Lond 130185 (i/ii a.p.) (=I. p. 137) ἀστέρα τὸν ἐν τῆι χλαμύδι καλούμενον Γανυμήδην ὁμωνύμως τῶι ὅλωι εἰδώλωι, and 7. 122° (iv/a.p.) (=I. p. 117) ἐγὼ yap εἶμι τὸ εἴδωλόν σον. The word is used of the images of heathen gods in the vi/A.p. Silco inscr., OG/ZS 2018 ἐποίησα εἰρήνην pet αὐτῶν καὶ ὥμοσάν μοι τὰ εἴδωλα αὐτῶν καὶ ἐπίστευσα τὸν ὅρκον αὐτῶν. Vett. Val. pp. 67° ὑπὸ δαιμονίων καὶ φαντασίας εἰδώλων χρηματισθήσονται, 1137 τοῦ δὲ Κρόνου ἐν τῷ ὑπογείῳ εὑρεθέντος θεῶν…
Read the full entry →εἴδωλον (eidōlon) — idol.
εἴδωλον, τό,
(εἶδος) phantom, [Refs 8th c.BC+]; βροτῶν εἴδωλα καμόντων, of ghosts, [Refs 8th c.BC+]
2. any unsubstantial form, εἴδωλον σκιᾶς [Refs 5th c.BC+]; εἴ. ἄλλως a mere form, [Refs]; αἰῶνος εἴ. [Refs 5th c.BC+]
3. image reflected in a mirror or in water, [Refs 5th c.BC+]
4. in the system of Epicurus, film given off by any object and conveying an impression to the eye, [Refs 4th c.BC+]
II. image in the mind, idea, [Refs 5th c.BC+]; phantom of the mind, fancy, [Refs 5th c.BC+]
III. image, likeness, γυναικὸς εἴ. χρύσεον [Refs 5th c.BC+]
IV. later, image of a god, idol, [LXX+NT+6th c.AD+]
V. εἴ. οὐράνια constellations, [Refs 3rd c.BC+]
εἴδωλον
eidolon
from 1491; an image (i.e. for worship); by implication, a heathen god,
or (plural) the worship of such:--idol.
see GREEK for 1491
εἴδωλον, ου, τό
n.n.
an idol, false god
εἴδωλον eidōlon 11x
pr. a form, shape, figure; image or statue; hence, an idol, image of a god, Acts 7:41; a heathen god, 1 Cor. 8:4, 7; for εἰδωλόθυτον, the flesh of victims sacrificed to idols, Acts 15:20; Rom. 2:22; 1 Cor. 10:19; 12:12; 2 Cor. 6:16; 1 Thess. 1:9; 1 Jn. 5:21; Rev. 9:20*
εἴδωλον εἴδωλον, ου, τό, εἶδος an image, a phantom, Hom., Hdt.; βροτῶν εἴδωλα καμόντων phantoms of dead men, Od.; of any unsubstantial form, σκιᾶς εἴδωλον Aesch.; οὐδὲν ἄλλο πλὴν εἴδωλα Soph.
an image in the mind, idea, Xen.:—also a fancy, Plat.
an image, likeness, Hdt.
an image, idol, NTest.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
11 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 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 56 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
οὗτος ὁ βασιλεὺς τὰ μὲν εἰς τὸν θεὸν ὑβριστὴς καὶ παράνομος δεινῶς ἐγένετο εἴδωλά τε σεβόμενος καὶ πολλοῖς ἀτόποις καὶ ξένοις ἐγχειρῶν ἔργοις, τῷ δὲ λαῷ τῶν Ἰσραηλιτῶν μυρίων ἀγαθῶν αἴτιος ὑπῆρχε.
ἀλλὰ ἐπιστραφέντες ἐπὶ τὰ εἴδωλα ἀπώλεσαν αὐτήν.
λα ἔτους τοῦ ἑνὸς ἡμῶν Ἁρμιύσιος πλύνοντος τὰ βύσσινα περιβόλαια τῶν ἐν τῶι ἱερῶι εἰδώλων ἰβίων καὶ ἱεράκων ἐπιπαραγενόμενοι ὁ τοῦ Φανήσιος υἱὸς καὶ Σιουῆρις Σιουήριος καὶ ὁ τούτου
Αὐτοκράτορα ἦ μὴν μηδὲ ἓν συνιστορηκέναι μηδὲ συνιστορήσειν ἁλιεύουσι μηδὲ σαγηνεύουσι μηδὲ ἀμφιβολεύουσι κυνηγοῦσι εἴδωλα θεῶν ὀξυρύγχων καὶ λεπιδωτῶν ἀκολούθως τῇ γεγενημένηι ὑφʼ ἡμῶν τε καὶ τῶν ἑτέρων ἁλιέων
καὶ Πετήσιος παντοπώλου· ἀξιοῦμεν ἡμᾶς κρίνεσθαι μετ᾽ αὐτῶν καὶ βοηθεῖσθαι ὑφ᾽ ὑμῶν τῶν κυρίων εἰδώλων καὶ τῶν σὺν ὑμῖν ἁπάντων θεῶν· ἐγκαλούμεθα ὑπὸ τούτων τῶν καταράτων καθ᾽ ἡμέραν ὑμῶν
The Greek word ἱεροσυλέω (i.e., *hierosuleō*) means to rob a temple or commit sacrilege. It is derived from the term for 'temple robber' and is used in the New Testament in Romans 2:22. The entries indicate a consistent meaning of temple robbery, though some sources suggest a broader interpretation of sacrilege.
** ἱερο-συλέω, -ῶ
(< ἱερόσυλος, q.v.),
[in LXX: II Mac 9:2*;]
to rob a temple (commit sacrilege, R, mg.): Ro 2:22.†
ἱερο-συλέω, -ὦ ; (ἱερόσυλος, 4. V.); to commit sacrilege, to rob a temple: Ro. ii. 22, where the meaning is, ‘thou who abhorrest idols and their contamination, dost yet not hesitate to plunder their shrines’; cf. Fritzsche [and Delitzsch] ad loc. (Arstph., Plat., Dem., al.)
ἱεροσυλέω is used in its literal sense of robbing temples in δ γ.}2.378»10 (end of iii/B.c.) ἐξήλεγξαν τοὺς tepoovAnkdtas ... καὶ τὰ ἄλλα ἃ αὐτοὶ ἐκτημέν[οι] ἤσαν οἱ ἱεροσυλήσαντες ἱερὰ ἐγένοντο τῶι θεῶι, with reference to those who had stolen part of the Phocians’ ἀνάθεμα at Delphi. Cf. also PseudoHeracleitus 2:2. 7, p. 64 (Bernays) φίλους φαρμακεύσαντες, ἱεροσυλήσαντες. It is probable, however, that the word, which is here used with special reference to Ephesus, should be understood in the wider sense of ‘* doing sacrilege,” as in the RV margin of Rom 2”, the only place where it occurs in the NT: see, in addition to the commentators on this passage, ZV TV ix. p. 167 and s.v. ἱερόσυλος.
ἱεροσυλέω (hierosuleō) — to despoil a temple.
ἱεροσῡλ-έω,
perfect ἱεροσύληκα [Refs 3rd c.BC+]:—rob a temple, commit sacrilege, [Refs 5th c.BC+]
II. with accusative, ἱ. τὰ ὅπλα steal the sacred arms, [Refs 4th c.BC+]; ἱ. τὰ ἱερά rob or plunder the temples, [Refs 3rd c.BC+]
ἱεροσυλέω
hierosuleo
from 2417; to be a temple-robber (figuratively):--commit sacrilege.
see GREEK for 2417
ἱεροσυλέω
v.
I commit sacrilege
ἱεροσυλέω hierosyleō 1x
to despoil temples, commit sacrilege, Rom. 2:22*
ἱεροσυλέω ἱεροσυ_λέω, φυτ. -ήσω to rob a temple, commit sacrilege, Ar., Plat.:—c. acc., ἱερ. τὰ ὅπλα to steal the sacred arms, Dem.
Verb-PAI-2S — Verb · present · active · indicative · second person · singularpresent active indicative — an action in progress.
V-PAI-2S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Singular
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.