Romans 8:27 — Word Study
N1904ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.¶
BSAThe [One]ho nowde searchingereunaō▸ [examines, investigates] <the>ho heartskardia [the seat of thoughts, feelings, and emotions] knowseidō■ what [is]tis theho mindsetphronēma [purpose, mental inclination] of theho Spirit,pneuma [the vital principle, God's presence] becausehoti according tokata [in line with, following, desire, purpose] Godtheos [the supreme deity, Creator] He intercedesentugchanō▸ [the divine Helper, makes prayers, pleads] forhuper [the] saints.hagios [God's holy people, set apart]
| Greek | English | Parsing |
|---|---|---|
| ὁ | The [One] | Article, nominative, singular |
| δὲ | now | Conjunction |
| ἐραυνῶν | searching | Verb, present, active |
| τὰς | <the> | Article, accusative, plural |
| καρδίας | hearts | Noun, accusative, plural |
| οἶδεν | knows | Verb, perfect, active |
| τί | what [is] | Interrogative pronoun, nominative, singular |
| τὸ | the | Article, nominative, singular |
| φρόνημα | mindset | Noun, nominative, singular |
| τοῦ | of the | Article, genitive, singular |
| πνεύματος, | Spirit, | Noun, genitive, singular |
| ὅτι | because | Conjunction |
| κατὰ | according to | Preposition |
| θεὸν | God | Noun, accusative, singular |
| ἐντυγχάνει | He intercedes | Verb, present, active |
| ὑπὲρ | for | Preposition |
| ἁγίων.¶ | [the] saints. | Adjective, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. |
| KJV | And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. |
| ASV | and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. |
| YLT | and He who is searching the hearts hath known what [is] the mind of the Spirit, because according to God he doth intercede for saints. |
| WEB | He who searches the hearts knows what is on the Spirit’s mind, because he makes intercession for the saints according to God. |
| BBE | And he who is the searcher of hearts has knowledge of the mind of the Spirit, because he is making prayers for the saints in agreement with the mind of God. |
Where they part company is ἐραυνῶν — see How Translations Differ.
The sentence consists of one main clause followed by two subordinate clauses that explain what is known and why.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἐραυνάω
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 8:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Role of the Spirit in Prayergenerated
Romans 8:27 is situated within a passage that describes how the Spirit assists believers in their weaknesses, particularly in prayer. The Spirit intercedes for us, aligning our requests with God's will. This highlights the intimate relationship between God, the Spirit, and believers, emphasizing that God understands our hearts and the Spirit's intentions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 28:9 | As for you, Solomon my son, know the God of your father and serve Him wholeheartedly and with a willing mind, for the LORD searches every heart and understands the intent of every thought. If you seek Him, He will be found by you; but if you forsake Him, He will reject you forever. |
| 2 | 1 Chronicles 29:17 | I know, my God, that You test the heart and delight in uprightness. All these things I have given willingly and with an upright heart, and now I have seen Your people who are present here giving joyfully and willingly to You. |
| 3 | Psalm 7:9 | Put an end to the evil of the wicked, but establish the righteous, O righteous God who searches hearts and minds. |
| 4 | Psalm 44:21 | would not God have discovered, since He knows the secrets of the heart? |
| 5 | Proverbs 17:3 | A crucible for silver and a furnace for gold, but the LORD is the tester of hearts. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — ἐραυνῶν, ereunaōgenerated
The word ἐραυνάω is a present active participle meaning 'searching' or 'investigating.' It conveys the idea of a thorough examination, as seen in contexts where one seeks to understand or uncover deeper truths.
In this verse, it describes God searching our hearts, indicating His deep knowledge and understanding of our inner thoughts and feelings.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'He who searches our hearts knows the mind of the Spirit.' The KJV and ASV use similar language, emphasizing the searching aspect.
However, some translations differ slightly. The Young's Literal Translation uses 'searching' while the Basic English Bible opts for 'the searcher of hearts.' This variation highlights the nuances in how the searching is expressed.
Sentence Structuregenerated
The main verb of the verse is ἐραυνῶν, searching, which governs the entire sentence. It is followed by a clause indicating what is being searched — our hearts — and a clause explaining what is known — the mind of the Spirit.
The structure shows that the subject is God, who knows the intentions of the Spirit, which is crucial for understanding the relationship between the divine and the human.
Septuagint Backgroundgenerated
ἐραυνάω appears in the Septuagint, where it translates the Hebrew word מָצָא, meaning 'to find' or 'attain to.' This connection emphasizes the thoroughness of God's searching.
In the context of the Old Testament, this word often relates to God's knowledge and understanding of human hearts, reinforcing the continuity of this theme into the New Testament.
In plain words — the whole versegenerated
Romans 8:27 tells us that God knows what is in our hearts and the intentions of the Spirit. The Spirit helps us by praying for us according to God's will, showing how closely God understands our needs.
Frequently Asked Questionsgenerated
The Spirit intercedes for the saints by praying on their behalf, aligning their needs with God's will, which reflects the deep connection between God and believers.
God knows what is in our hearts because He searches and understands our innermost thoughts and feelings, as emphasized in this verse.
It is important because it ensures that our prayers are aligned with God's purposes, allowing for a deeper connection between our desires and His divine plan.
The Spirit plays a crucial role in our prayers by helping us articulate our needs and interceding for us when we do not know how to pray.
Reflection Questionsgenerated
- In what ways have I experienced the Spirit's help in my own prayers?
- How can I be more aware of God's understanding of my heart?
- What does it mean for me to align my prayers with God's will?
- How can I better support others in their spiritual journeys, knowing the Spirit intercedes for them?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to illustrate the importance of the heart's intentions in prayer and God's understanding of them.
Paul shows here that God pays less attention to the words we use in prayer than he does to what is in our heart and mind.Early Church Fathers on Romans 8 →
"But He that searcheth the hearts." You see that it is not about the Comforter that he is speaking, but about the spiritual heart. Since if this were not so, he ought to have said, "He that searcheth" the Spirit.Early Church Fathers on Romans 8 →
Paul has called a gift of the Spirit “the Spirit.” … He makes us request with groans which cannot be described, just as God is said to tempt us in order to know, i.e., in order to make us know, what kind of people we are.Early Church Fathers on Romans 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 8:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he that searcheth the hearts,.... This is peculiar to God, and a "periphrasis" of him; angels, neither good nor bad, can search into the hearts of men; one man cannot know the heart of another,
Read John Gill on Romans 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
Read Robert Jamieson on Romans 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that searcheth the hearts; this phrase is a periphrasis of God, and is spoken of him after the manner of men. God doth not properly search or inquire into any thing; but because amongst men knowledge comes by searching, therefore, by way of resemblance, this is attributed to God, though that which is intended by it is only this, that God knoweth the heart, . Knoweth what is the mind of the Spirit, both with the knowledge of apprehension and approbation. Maketh intercession for the saints according to the will of God: our prayers shall be sure to speed, if they are of this sort, ,15. Praying according to the will of God, respects; 1. The matter of our prayers. 2. The manner of our…
Read Matthew Poole on Romans 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Ver. 27. Knoweth the mind, &c.] Quomodo enim non exauditur spiritus a patre, qui exaudit cum patre? (Augustine.)
Read John Trapp on Romans 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) God recognises the voice of His own Spirit, because the prayers that the Spirit prompts are in strict accordance with His will. What is the mind of the Spirit.—What are the thoughts of the Spirit, and therefore what is the echo of those thoughts in the prayers that are offered to Him.
Read Charles John Ellicott on Romans 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. He maketh intercession for the saints] The word εντυγχανω signifies to apply one's self to a person in behalf of another; to intercede or negotiate for. Our Lord makes intercession for us, by negotiating and managing, as our friend and agent, all the affairs pertaining to our salvation. And the Spirit of God makes intercession for the saints, not by supplication to God on their behalf, but by directing and qualifying their supplications in a proper manner, by his agency and influence upon their hearts; which, according to the Gospel scheme, is the peculiar work and office of the Holy Spirit. See Taylor. According to the will of God.] καταθεον. According to the mind, intention, or…
Read AdamClarke on Romans 8 →CambridgeThe Cambridge Bible for Schools and Colleges27. He that searcheth the hearts] Certainly here, the Father. But it is the more noteworthy that the same words are used of the Son, Revelation 2:23.—“The hearts” here are human hearts. In them the Father sees, below the surface of “ignorance what to pray for as they ought,” the sacred longings which are the expression of the Spirit’s influence.knoweth] And meeteth with a corresponding answer; crossing perhaps the saint’s explicit prayer, but granting the implicit.the mind] The whole Aim and Choice of the great Intercessor.because] If this rendering is kept, the connexion is; “The Father knows (and welcomes) the ‘mind of the Spirit,’ because in its requests it is in Divine harmony with His…
Read Cambridge on Romans 8 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he that searcheth the hearts - God. To search the heart is one of his attributes which cannot be communicated to a creature; Jeremiah 17:10.
Read Albert Barnes on Romans 8 →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
And He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
He who searches the hearts knows what is on the Spirit’s mind, because he makes intercession for the saints according to God.
And He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will.
Tyndale line
And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints, according to the will of God.
But he that searcheth the heartes, knoweth what is the meaning of the Spirit: for he maketh request for ye Saints, according to the wil of God.
Strictly literal
But he who searches the hearts knows what [is] the mind of the Spirit, because he intercedes for saints according to God.
and He who is searching the hearts hath known what [is] the mind of the Spirit, because according to God he doth intercede for saints.
and He who is searching the hearts has known what [is] the mind of the Spirit, because according to God He intercedes for holy ones.
He who searches the hearts knows the mind of the Spirit, because he intercedes on behalf of the saints according to the will of God.
From the Latin
And he that searcheth the hearts, knoweth what the Spirit desireth; because he asketh for the saints according to God.
Simplified
The one who examines the minds of everyone knows the Spirit's motives, because the Spirit pleads God's cause on behalf of the believers.
And he who is the searcher of hearts has knowledge of the mind of the Spirit, because he is making prayers for the saints in agreement with the mind 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 autem scrutatur corda, scit quid desideret Spiritus : quia secundum Deum postulat pro sanctis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܕܡܐܫ ܕܝܢ ܠܒܘܬܐ ܗܘ ܝܕܥ ܡܢܐ ܗܝ ܬܪܥܝܬܐ ܕܪܘܚܐ ܕܐܝܟ ܨܒܝܢܗ ܗܘ ܕܐܠܗܐ ܡܨܠܝܐ ܚܠܦ ܩܕܝܫܐ
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 δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.¶
The standard critical text of the New Testament.
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.¶
The previous edition, still widely cited.
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.¶
The Society of Biblical Literature edition, freely licensed.
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.¶
The edition that turned scholarship toward the earliest manuscripts.
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.¶
An independent critical text built from the oldest witnesses then known.
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.¶
A recent critical edition following documentary evidence closely.
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.¶
The reading of the majority of surviving manuscripts.
ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.¶
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 8:27
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
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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἐραυνάω, a late form of ἐρευνάω, means to search or examine. It appears in various contexts in the New Testament, including John 5:39 and Romans 8:27. The word is associated with diligent searching and inquiry, and it is noted that some lexicons differ on its usage in Revelation 2:23.
ἐρευνάω, -@ ; 1 aor. impv. ἐρεύνησον ; (ἡ ἔρευνα a search) ; fr. Hom. down; to search, examine into: absol. Jn. vii. 52; ri, Jn. v. 39; Ro. viii. 27; 1 Co. ii. 10; Rev. ii. 23 with which passage cf. Jer. xi. 20; xvii. 10; xx. 12; foll. by an indir. quest. 1 Pet. i. 11 (2S.x.3; Prov. xx. 27). The form ἐραυνάω (q. v. in its place) T Tr WH have received everywhere into the text, but Lchm. only in Rev. ii. 23. [Comp.: ἐξ- ερευνάω.] ἢ
ἐρευνάω (ereunaō) — to look for/into.
ἐρευν-άω,
also ἐρευν-ίω [Refs], and ἐραυνάω (which see):— seek or search for, search after, track, ἴχνι᾽ ἐρευνῶντες κύνες ἤϊσαν [Refs 8th c.BC+]; ὧν..ἂν θεὸς χρείαν ἐρευνᾷ the things whereof he seeks after the use, i.e. whatever things he finds serviceable, [Refs 5th c.BC+]
2. search, explore a place, [Refs 5th c.BC+]; τεναγέων ῥοάς [Refs 5th c.BC+] thou wilt find by searching, [Refs 5th c.BC+]
3. inquire after, φάτιν [Refs 5th c.BC+]; examine into a question, [Refs 5th c.BC+] —also in middle, διάνοια πᾶσαν φύσιν -ωμένη[Refs 2nd c.AD+]
4. with infinitive, seek to do, [Refs 3rd c.BC+]
ἐραυνάω
ereunao
apparently from 2046 (through the idea of inquiry); to seek, i.e.
(figuratively) to investigate:--search.
see GREEK for 2046
ἐρευνάω
v.
I search diligently
ἐρευνάω to seek or search for, search after, track, Hom., attic; ὧν χρείαν ἐρευνᾶι the things whereof he seeks after the use, i. e. whatever things he finds serviceable, Soph.
to search a place, Hdt., Theocr.
to enquire after, examine, Eur., Plat.
c. inf. to seek to do, Theocr.
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
6 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 6 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 7 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.
δεμ … … οδημενον καὶ οὐκ ηὕραμεν … καὶ μ … ἐν τῇ Χαιρέου ἐραυνῶν ἓν σκάφος … παρακαλῶ οὖν τὸν ἐμὸν πατέρα εὔξασθαι … πράγματα. ἐπειδὴ ἐκοπώθην εἰς
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-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural 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
καρδία (kardia) means 'heart' and encompasses both the physical organ and the metaphorical seat of life, emotions, thoughts, and intentions. It appears in various contexts in the New Testament, often relating to spiritual and moral conditions (e.g., Matthew 5:8). The term is derived from a root meaning to quiver or palpitate, linking it to feelings and desires.
καρδία, -ας, ἡ,
[in LXX chiefly for לֵב, לֵבָב;]
the heart,
the bodily organ which is regarded as the seat of life (II Ki 18:14, IV Ki 9:24, al.).
In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317 f.; DGG, ii, 344a);
καρδία, -as, 7, poetic κραδία and καρδίη (in the latter form almost always in Hom. [only at the beginning of a line in three places; everywhere else by metathesis xpadin; Ebeling, Lex. Hom. 5. v.}), [fr. a root signifying to quiver or palpitate; οἵ. Curtius § 39; Vaniéek p. 1097 (Etym. Magn. 491, 56 mapa τὸ κραδαίνω, τὸ σείω " ἀεικίνητος yap ἡ καρδία): allied with Lat. cor; Eng. heart]; Sept. for 37 and 239; the heart; 1. prop. that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life: 2S. xviii. 14; 2 K. ix. 24; Tob. vi. 5 (4), 7 (6) sq.,17(16). Hence 2. univ. καρδία denotes the seat and centre of all physical and spiritual life; and a. the vigor and sense of physical life (Ps. ci. (cii.) 5; στήρισον τὴν καρδίαν σου Ψψωμῷ ἄρτου, Judg. xix. 5; to which add Ps. ciii. (civ.) 15): τρέφειν τὰς καρδίας, Jas. v.55…
Read the full entry →καρδία (kardia) — heart.
καρδί-α, ἡ,
Ionic dialect καρδίη, Epic dialect κρᾰδίη (καρδίη in [Refs 8th c.BC+] only in καρδίῃ ἄλληκτον πολεμίζειν ἠδὲ μάχεσθαι [Refs 8th c.BC+] always in Trag., except in some dact. and anapaest meter verses, [Refs 5th c.BC+]; Aeolic dialect κάρζα [Refs] (but καρδία [Refs 7th c.BC+] κορζία (Paph.), [Refs 5th c.AD+]:—heart, ἐν δέ τέ οἱ κραδίη μεγάλα στέρνοισι πατάσσει [Refs 8th c.BC+]; πηδᾷ ἡ κ. [Refs 5th c.BC+]: especially as the seat of feeling and passion, as rage or anger, οἰδάνεται κραδίη Χόλῳ [Refs 8th c.BC+]; καρδίης πλέως full of heart, [Refs 7th c.BC+]; of fear or courage, κυνὸς ὄμματ᾽ ἔχων, κραδίην δ᾽ ἐλάφοιο [Refs 8th c.BC+]; [σφηκῶν] κραδίην καὶ θυμὸν ἔχοντες [Refs 5th c.BC+]; τὸν νέον τίνα οἴει κ. ἴσχει; what do you think are his feelings? [Refs 5th c.BC+]; of sorrow or joy, ἐν κραδίῃ μέγα πένθος ἄεξε [Refs 8th c.BC+]…
Read the full entry →καρδία
kardia
prolonged from a primary kar (Latin cor, "heart"); the heart, i.e.
(figuratively) the thoughts or feelings (mind); also (by analogy) the
middle:--(+ broken-)heart(-ed).
καρδία, ας, ἡ
n.f.
the heart, inner life, intention
καρδία kardia 156x
the heart, regarded as the seat of feeling, impulse, affection, desire, Mt. 6:21; 22:37; Phil. 1:7; the heart, as the seat of intellect, Mt. 13:15; Rom. 1:21; the heart, as the inner and mental frame, Mt. 5:8; Lk. 16:15; 1 Pet. 3:4; the conscience, 1 Jn. 3:20, 21; the heart, the inner part, middle, center, Mt. 12:40
καρδία καρδία, ἡ, the heart, ἐν στέρνοισι κραδίη πατάσσει Il.; κραδίη ἔξω στήθεος ἐκθρώσκει, of one panic-stricken, id. Il.; οἰδάνεται κραδίη χόλῳ id. Il., etc.; ἐκ τῆς καρδίας φιλεῖν Ar.; τἀπὸ καρδίας λέγειν, Lat. ex animo, to speak freely, Eur.
the stomach, Thuc.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
161 occurrences in the New Testament, rendered 6 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 156 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 405 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.
τὰ δ’ ἐντὸς λεγόμενα σπλάγχνα στόμαχος, καρδία, πνεύμων, σπλήν, ἧπαρ, νεφροὶ δύο.
καὶ ὁ μὲν πρὸς τὴν χαρὰν τὴν τοῦ ὀνείρατος ἀνεπήδησεν ἀπὸ τοῦ θρόνου, πλήξας δʼ αὐτὸν Ἰούδης εἰς τὴν καρδίαν καὶ τὸ ξιφίδιον ἐγκαταλιπὼν ἔξεισι προσκλίνας τὴν θύραν.
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
ἕως Φαῶφι κ … Ἀντωνίνου Κομμόδου … ἀπὸ μηνὸς Φαῶφι ϛ … κάρδιαι καιναί … ὀφθαλμις … … εχων
ἀκούσαντες οὖν τινὲς στρατιῶται οἱ ἐν τῇ παρεμβολῇ καὶ φόβον θεοῦ ἔχοντες ἐν τῇ καρδίᾳ ἦρκαν αὐτοὺς καὶ ἔκρυψαν ἐν ταῖς κέλλαις ἐν τῇ παρεμβολῇ. καὶ ἐκείνων μὴ εὑρεθέντων
ἐγὼ Ὡρίων, ἵνα ἐπάρωσιν αὐτῶν τὰς ἁγιωτάτας αὐτῶν χεῖρας πρὸς τὸν θεὸν ἐν ὅλῃ καρδίᾳ αὐτῶν ὡς τύπος σταυροῦ καὶ μὴ ἀποστερήσωσί με καὶ μὴ ἐ … ωσί με,
Verb-RAI-3S — Verb · perfect · active · indicative · third person · singularperfect active indicative — a past action whose result still stands.
V-RAI-3S Part of Speech: Verb Tense: peRfect Voice: Active Mood: Indicative Person: third Number: Singular
285 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-NSN — Interrogative pronoun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
I-NSN Part of Speech: Interrogative pronoun Case: Nominative Number: Singular Gender: Neuter
568 occurrences in the New Testament, rendered 17 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 561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 601 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.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word φρόνημα (phronema) is derived from φρονέω and refers to thoughts, purposes, or inclinations of the mind. It encompasses both positive and negative connotations, including high-mindedness and presumption. The New Testament uses it in Romans 8:6, 7, and 27, where it relates to the mindset of the spirit versus the flesh.
** φρόνημα, -τος, τό
(< φρονέω),
[in LXX: II Mac 7:21 13:9 * ;]
that which is in the mind (the content of φρονεῖν, ICC, Ro., 86), the thought: Ro 8:6, 7, 27.†
φρόνημα, -ros, τό, (φρονέω, q. V-), what one has in mind, the thoughts and purposes, [A. V. mind]: Ro. viii. 6 sq. 27. (Hesych. φρόνημα: βούλημα, θέλημα. In various other senses also fr. Aeschy]. down.)
φρόνημα, “ἐδ content of φρονεῖν, the general bent of thought and motive” (SH ad 7CC Rom 88) : cf. Vett. Val. p. 1092 ἐὰν οὖν τις ᾿Οδυσσέως φρόνημα λαβὼν παραπλεύσῃ τούτους, καταλείπει σεμνὴν ἐν τῷ βίῳ τὴν ἐπιστήμην.
φρόνημα (phronēma) — purpose.
φρόν-ημα, ατος, τό,
mind, spirit, ἔστ᾽ ἂν Διὸς φ. λωφήσῃ χόλου [Refs 5th c.BC+]; with limiting epithets, φ. δύσθεον [Refs 4th c.BC+]; ὠμόν [Refs 5th c.BC+]
2. thought, purpose, will, φθέγμα καὶ ἀνεμόεν φ. [Refs 5th c.BC+]; τὸ φ. τῆς σαρκός, τοῦ πνεύματος, [NT] with stubborn thoughts, [Refs 5th c.BC+]; τὰ σκλήρ᾽ ἄγαν φ.[Refs 5th c.BC+]
II. either in good or bad sense,
II.1. high spirit, resolution, pride, τὸ Ἀθηναίων φ. [Refs 5th c.BC+].; ἀνδρί γε φ. ἔχοντι to a man of spirit, [Refs 5th c.BC+]; courage, opposed to δειλία, [Refs 5th c.BC+]future infinitive, ἐν φρονήματι ὄντες τῆς Πελοποννήσου ἡγήσεσθαι aspiring to be leaders of the P., [Refs]: frequently in plural, high thoughts, proud designs, διασείσειν τὰ Ἀθηναίων φ. [Refs 5th…
φρόνημα
phronema
from 5426; (mental) inclination or purpose:--(be, + be carnally, + be
spiritually) mind(-ed).
see GREEK for 5426
φρόνημα, ατος, τό
n.n.
thought, purpose
φρόνημα phronēma 4x
frame of thought, will, aspirations, Rom. 8:6, 7, 27*
φρόνημα from φρονέω φρόνημα, ατος, τό, one's mind, spirit, Lat. animus, Aesch., Plat., etc.
thought, purpose, will, Soph.; pl. thoughts, Trag.
either in good or bad sense,
high feeling, highmindedness, high spirit, resolution, pride, Hdt., Aesch., etc.: pl. high thoughts, proud designs, Hdt., Plat.
in bad sense, presumption, arrogance, Aesch., Eur., etc.; and in pl., Isocr., Plut., etc.
pl. = φρένες, the heart, breast, Aesch.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
4 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.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 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
Ἀαρὼν δέ ἐστιν ὁ ἱερεύς, καὶ τοὔνομα ὀρεινὸς ἑρμηνεύεται, μετέωρα καὶ ὑψηλὰ φρονῶν λογισμός, οὐ διὰ μεγαλαυχίας κενοῦ φυσήματος ὑπόπλεων ὄγκον, ἀλλὰ διὰ μέγεθος ἀρετῆς, ἣ τὸ φρόνημα ἐξαίρουσα πέραν οὐρανοῦ ταπεινὸν οὐδὲν ἐᾷ λογίζεσθαι.
Ἴσακος δέ, πατρὸς γὰρ ἦν οἵου τετυχηκότα γενναῖον ἔδει τὸ φρόνημα εἶναι, δέχεται πρὸς ἡδονὴν τοὺς λόγους καὶ φήσας, ὡς οὐδὲ γεγονέναι τὴν ἀρχὴν ἦν δίκαιος, εἰ θεοῦ καὶ πατρὸς μέλλει κρίσιν ἀπωθεῖσθαι καὶ μὴ παρέχειν αὑτὸν τοῖς ἀμφοτέρων βουλήμασιν…
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-GSN — Article · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
T-GSN Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Neuter
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word πνεῦμα (i.e., *pneuma*) means 'spirit' or 'breath' and is derived from the verb πνέω (to blow). It encompasses various meanings, including air in motion, the vital principle of life, and spiritual beings such as angels and demons. In the New Testament, it frequently refers to the Holy Spirit and the human spirit, appearing in contexts that contrast it with the body or flesh.
From the words into comparison with which πνεῦμα is here brought, it will be evident that it is proposed to deal with it in its natural and earthly, not in its supernatural and heavenly, meaning. Only I will observe, that on the relations between πνοή and πνεῦμα in this its higher sense there is a discussion in Augustine, De Civ. Dei, xiii. 22; cf. De Anim. et huj. Orig. i. 14, 19. The first three words of this group, as they designate not things heavenly but things earthly, differ from one another exactly as, according to Seneca, do in the Latin ‘aér,’ ‘spiritus,’ ‘ ventus’ (Nat. Qu. v. 13) : ‘Spiritum a vento motus' separat; vehementior enim spiritus ventus est; invicem spiritus leviter fluens aer.’ Πνοή and πνεῦμα occur not seldom together, as at Isai. xlii. 5; lvii. 16; πνοή conveying the impression of a lighter, gentler, motion of the air than πνεῦμα, as ‘aura’ than ‘ventus.’…
Read the full entry →πνεῦμα, -τος, τό, (πνέω), Grk. writ. fr. Aeschyl. and Hdt. down; Hebr. may, Lat. spiritus; i. 6. 1. a movement of air, (gentle) blast; a. of the wind: ἀνέμων πνεύματα, Hat. 7,16, 1; Paus. 5, 25; hence the wind itself, Jn. iii. 8; plur. Heb. i. 7, (1 K. xviii. 45; xix. 11; Job i. 19; Ps. ciii. (civ.) 4, etc.; often in Grk. writ.). b. breath of the nostrils or mouth, often in Grk. writ. fr. Aeschyl. down: πνεῦμα τοῦ στόματος, 2 Th. ii. 8 (Ps. xxxii. (xxxiii.) 6, ef. Is. xi. 4); mv. ζωῆς, the breath of life, Rev. xi. 11 (Gen. vi. 17, cf. πνοὴ ζωῆς, il. 7). [πνεῦμα and πνοή seem to have been in the main coincident terms; but avon became the more poetical. Both retain a suggestion of their evident etymology. Even in class. Grk. πνεῦμα became as freq. and as wide in its application as ἄνεμος. (Schmidt ch. 55, 7; Trench § lxxiii.) ] 2. the spirit, i.e. the vital principle by which the body 18…
Read the full entry →πνεῦμα. This is a notable ex. of those words, whose meaning has been so deepened and enriched through Christian influences, that we cannot expect our sources to throw much light on their use in the NT. One or two points may, however, be noted. Thus for the more literal meaning of the word we may cite P Oxy VI. 9047 (v/A.D.), where a certain Flavius petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ τῆς σωτηρίας πνεῦμα δυστυχῖν pe, “so that at last the very breath of my life is in danger” (Edd.). In P Leid Wii 2 (ii/iii A.D.) (= II. p. 157) reference is made to a book which περιέχει γέννησιν πνεύματος, πυρὸς Kal okdTo(=ov)s, ‘contains the creation of spirit, fire and darkness.” The same document αν. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα, οὐ δαιμόνιον, οὐ συνάτ(--άντ)ημα. Reminiscent of LXX Numb 1622, 2716, isthe Jewish ‘‘ prayer for vengeance” from Rheneia, Sy// 816 (=#1181)*, which…
Read the full entry →πνεῦμα (pneuma) — spirit/breath: spirit.
πνεῦμα, ατος, τό,
(πνέω) blast, wind, first in [Refs 6th c.BC+]: frequently in Trag., etc., ἀνέμων πνεύματα πάντων [Refs 4th c.BC+]; θαλάσσας.. πνεύματι λάβρῳ [Refs 5th c.BC+] is commoner in Poets; [Refs 8th c.BC+]; κατὰ πρύμναν ἵσταται τὸ π.[Refs 5th c.BC+]; κατὰ πνεῦμα στῆναι τοῦ ἄρρενος to leeward of him, [Refs 4th c.BC+]; but κατὰ π. προσιόντες down wind, [Refs]; πνεύματος ἀνείλησις, ἐκπύρωσις, [Refs 4th c.BC+]; as an element, air, [Refs 3rd c.AD+]
2. metaphorically, θαλερωτέρῳ π. with more genial breeze or influence, [Refs 4th c.BC+]; αἰδοίῳ π. χώρας with air or spirit of respect on the part of the country, [Refs]; π. ταὐτὸν οὔποτ᾽.. ἐν ἀνδράσιν φίλοις βέβηκεν the…
πνεῦμα
pneuma
from 4154; a current of air, i.e. breath (blast) or a breeze; by
analogy or figuratively, a spirit, i.e. (human) the rational soul, (by
implication) vital principle, mental disposition, etc., or
(superhuman) an angel, demon, or (divine) God, Christ's spirit, the
Holy Spirit:--ghost, life, spirit(-ual, -ually), mind. Compare 5590.
see GREEK for 4154
see GREEK for 5590
πνεῦμα, ατος, τό
n.n.
wind, breath, spirit
πνεῦμα pneuma 379x
wind, air in motion, Jn. 3:8; breath, 2 Thess. 2:8; the substance spirit, Jn. 3:6; a spirit, spiritual being, Jn. 4:24; Acts 23:8, 9; Heb. 1:14; a bodiless spirit, specter, Lk. 24:37; a foul spirit, δαιμόνιον, Mt. 8:16; Lk. 10:20; spirit, as a vital principle, Jn. 6:63; 1 Cor.…
Read the full entry →πνεῦμα πνεῦμα, ατος, τό, πνέω a blowing, πνεύματα ἀνέμων Hdt., Aesch.: alone, a wind, blast, Trag., etc.
metaph., θαλερωτέρῳ πν. with more genial breeze or influence, Aesch.; λύσσης πν. μάργῳ id. Aesch.; πν. ταὐτὸν οὔποτ᾽ ἐν ἀνδράσιν φίλοις βέβηκεν the wind is constantly changing even among friends, Soph.
like Lat. spiritus or anima, breathed air, breath, Aesch.; πν. βίου the breath of life, id. Aesch.; πν. ἀθροίζειν to collect breath, Eur.; πν. ἀφιέναι, ἀνιέναι, μεθιέναι to give up the ghost, id. Eur.; πνεύματος διαρροαί the wind-pipe, id. Eur.
that is breathed forth, odour, scent, id. Eur.
spirit, Lat. afflatus, Anth.: inspiration, NTest.
the spirit of man, id. NTest.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
385 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 379 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 173 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βασιλείας τοῦ θειοτάτου καὶ εὐσεβεστάτου ἡμῶν δεσπότου Φλαυίου Φωκᾶ τοῦ αἰωνίου Αὐγούστου Αὐτοκράτορος καὶ
r ἐν ὀνόματι τῆς ἁγίας τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης ἡμῶν τῆς θεοτόκου καὶ πάντων τῶν ἁγίων, βασιλείας τοῦ θειοτάτου καὶ
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
1,329 occurrences in the New Testament, rendered 8 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 1,293 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 →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
480 occurrences in the New Testament, rendered 48 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 473 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 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 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
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 , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
The Greek word ἐντυγχάνω (i.e. *entugchano*) is built from the prefix ἐν (in) and the root τυγχάνω (to happen). It covers a range of meanings, including to meet, converse, or petition someone, often in a formal context. In the New Testament, it appears in verses like Acts 25:24 and Romans 8:27, 34, where it relates to intercession or making a request.
ἐν-τυγχάνω
[in LXX: Da TH 6:12, [13] (קֶרֶב) Wi 8:20 16:28, II Mac 2:25 4:36 6:12 15:39, III Mac 6:37; seq. κατά, I Mac 8:32 10:61, 63, 64 11:25 * ;]
to fall in with.
to meet with in order to converse.
ἐν-τυγχάνω ; 2 aor. ἐνέτυχον ; generally with a dat. either of pers. or of thing; 1. to light upon a person or a thing, fall in with, hit upon, a person or a thing; so often in Attic. 2. to go to or meet a person, esp. for the purpose of conversation, consultation, or supplication, (Polyb., Plut., Aelian, al.) : with the addition περί twos, gen. of person, for the purpose of consulting about a person, Acts xxv. 24 [R. V. made suit]; to make petition: ἐνέτυχον τῷ κυρίῳ καὶ ἐδεήθην αὐτοῦ, Sap. viii. 21; ἐνέτυχον τῷ βασιλεῖ τὴν ἀπόλυσιν . . . αἰτούμενοι, 3 Mace. vi. 37; hence, to pray, entreat: ὑπέρ with gen. of pers. to make intercession for any one (the dat. of the pers. approached in prayer being omitted, as evident from the context), Ro. viii. 27, 34; Heb. vii. 25, (foll. by περί with gen. of person, Clem. Rom. 1 Cor. 56, 1); τινὶ κατά τινος, [to plead with one against any one], to…
Read the full entry →ἐντυγχάνω. For the technical use of this verb = ‘‘ petition,” ‘‘ appeal,” (see σον. ἔντευξις) it is enough to cite P Tebt I. 584 (B.c. 111) > , € νυπνιάζομαι ἐντευχαν (1. ἐνέτευχαν) οἱ Cy κωμογρ(αμματεῖς) . . τῶι διοικη(τῆι), “‘the 13 komogrammateis appealed to the dioecetes,” 20. 183 (late ii/B.c.) ὑπὲρ ὧν Kal ἐνέτυχον [Απολ]λωνίωι, 16. 11. 297% (c. A.D. 123) τοῦτο ἐπιγνοὺς ὃ συνηγορούμενος ἐνέτυχε Τε[ι]Ἱμοκράτει, ““οπ learning this my client appealed to T.” (Edd.), 2b. 3352 (mid. iii/a.p.) Pinvois . . . ἐντυγχάνει, ‘petition of Phiénous,” P Oxy XII. 1502% (c. A.D. 260-1) Oais Dephvov ἐντυγχάνει. For the more directly religious use (as in Rom 854, Heb 735), see ἐντυγχάνω τῷ θεῷ ὑπὲρ ὑμῶν. In the question to an oracle, P Fay 137% (i/A.D.) we have the simple, classical sense ἦ μέλω (/. μέλλω) ἐντυγχάνιν ; ‘‘shall I meet him?” Cf. Michel 30818 (1st half ii/B.C.) tots ἐντυγχάνουσιν αὐτῶι…
Read the full entry →ἐντυγχάνω (entugchanō) — to call on.
ἐντυγχάνω,
future -τεύξομαι: aorist 2 ἐνέτῠχον: perfect ἐντετύχηκα [Refs 1st c.BC+]: aorist 1 passive ἐνετεύχθην [Refs 1st c.AD+]:—light upon, fall in with, meet with, with dative person, [Refs 5th c.BC+]; ὀλίγοι τινὲς ὧν ἐντετύχηκα (i.e. τούτων οἷς..) [Refs 5th c.BC+]
2. with dative of things, κακοῖς ἐ., ={τυγχάνω ὢν ἐν κακοῖς}, [Refs 5th c.BC+]; οὑντυγχάνων (i.e. τοῖς πράγμασιν) conjecture Valck. in [Refs 5th c.BC+]; ἐ. τῷ νώτῳ, of the crocodile, [Refs 5th c.BC+]; ὁ ἐ. τοῖς.. τοξεύμασι he who fell in their way, [Refs 5th c.BC+]; of obstacles, ἐ. τάφροις [Refs 5th c.BC+]
3. absolutely, [Refs 5th c.BC+]chance persons, [Refs 5th c.BC+]
ἐντυγχάνω
entugchano
from 1722 and 5177; to chance upon, i.e. (by implication) confer with;
by extension to entreat (in favor or against):--deal with, make
intercession.
see GREEK for 1722
see GREEK for 5177
ἐντυγχάνω
v.
I meet, encounter, call upon, make a petition
ἐντυγχάνω entynchanō 5x
to fill in with, meet; to have conversation with, address; to address or apply to any one, Acts 25:24; ὑπέρ τινος, to intercede for any one, plead the cause of, Rom. 8:27, 34; Heb. 7:25; κατά τινος, to address a representation or suit against any one, to accuse, complain of, Rom. 11:2*
ἐντυγχάνω fut. -τεύξομαι aor2 ἐνέτυ^χον perf. ἐντετύχηκα aor1 pass. part. ἐντευχθείς in act. sense:— to light upon, fall in with, meet with a person or thing, c. dat., Hdt., etc.:—absol., ὁ ἐντυχών the first who meets us, any chance person, Thuc.; of thunder, to fall upon, c. dat., Xen.; so of misfortunes, Aesch.
rarely, like τυγχάνω c. gen., λελυμένης τῆς γεφύρης ἐντυχόντες having found the bridge broken up, Hdt.; ἐντυχὼν Ἀσκληπιδῶν having fallen in with them, Soph.
to converse with, talk to, τινί Plat.
to intercede with, intreat, τινί NTest., Plut.:—c. inf. to intreat one to do, id. Plut.
of books, to meet with, Plat.: hence, to read, Luc.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἡδονὴ δὲ προτέραις ἐντυγχάνει καὶ ἐνομιλεῖ ταῖς αἰσθήσεσι, δι’ ὧν καὶ τὸν ἡγεμόνα νοῦν φενακίζει·
οὗτος ἀπερχόμενος χρόνῳ διὰ τὸ εἶναι χαλεπὴν ὁδεύεσθαι τὴν Μεσοποταμίαν, χειμῶνι μὲν ὑπὸ πηλῶν βάθους, θέρους δʼ ὑπὸ ἀνυδρίας, ἔτι δὲ καὶ λῃστηρίων ὄντων ἐν αὐτῇ, ἃ διαφυγεῖν οὐκ ἐνῆν μὴ προνοοῦσι τούτου τοῖς ὁδεύουσιν, εἰς πόλιν ἀφικνεῖται Κάρραν…
ὁ πένης δὲ ἐπιχορηγούμενος ὑπὸ τοῦ πλουσίου ἐντυγχάνει τῷ θεῷ εὐχαριστῶν αὐτῷ, ὑπὲρ τοῦ διδόντος αὐτῷ: κἀκεῖνος ἔτι ἐπισπουδάζει περὶ τοῦ πένητος, ἵνα ἀδιάλειπτος γένηται ἐν τῇ ζωῇ αὐτοῦ: οἶδε γάρ, ὅτι ἡ τοῦ πένητος ἔντευξις προσδεκτή ἐστι καὶ…
Οὐαλέριος Εὐδαίμων ἔπαρχος Αἰγύπτου λέγει … τὸ δοθέν μοι βιβλίδιον χωρὶς ὀνόματος … καὶ ἐντυγχάνω μὲν ἅπασι ἡγοῦμαι δὲ τοῖς … γράμμασι πιστεύειν ἐν οἷς διαβολαὶ … ἐκείνων ἄνευ
ἄδικα τῷ καὶ μὴ ἐξοδιασμὸν στατήρων μὴ γεγονέναι, περὶ ὧν μὴ κατησυχάσας περὶ τούτων ἐνέτυχον τῷ ἡγεμονεύσαντι Ὁνωράτῳ, ὃς ὑπέγραψέ μοι ἐντυχεῖν Κρείσπῳ τῷ ἐπιστρατηγήσαντι, καὶ μέχρι τοῦ δεῦρο
ἀντίδικός σου καὶ μὴ ὑπακούσῃ ἐντεύξῃ. ἀπόδος. ἔτους ιθ Μεχεὶρ κδ. μετὰ τὴν ὑπογραφήν. ἐνέτυχον πρὸ βήματος διὰ Ἀμμωνίου ῥήτορος τῇ κθ τοῦ αὐτοῦ μηνὸς καὶ ἐκηρύχθη ὁ ἀντίδικός
The Greek word ὑπέρ (transliterated as *huper*) is a preposition meaning 'over' or 'above' when used with the genitive case, and it can imply 'for' or 'on behalf of' in various contexts. It appears frequently in the New Testament, particularly in discussions of Christ's sacrificial death, such as in Matthew 5:44 and Romans 5:6-8. The word can also express excess or superiority when used with the accusative case.
Ir has been often claimed, and in the interests of an all-important truth, namely the vicarious character of the sacrifice of the death of Christ, that in such passages as Met. 4i;-93 Tit. i. 14: 1 Tim. 11. 6; Gal. 111: 13+ Luke REM 19, 203 1 Pet. 11. 21: 11.133 iv.1; Rom. v.38; John x. 15, in all of which Christ is said to have died ὑπὲρ πάντων, UTEP ἡμῶν, ὑπὲρ τῶν προβάτων, and the like, ὑπέρ shall be accepted as equipollent with ἀντί. And then, it is further urged that, as ἀντί is the preposition first of equivalence (Homer, Jl. ix. 116, 117) and then of exchange (1 Cor. xi. 15; Heb. xii. 2, 16; Matt. v. 38), ὑπέρ must in all those passages be regarded as having the same force. Each of these, it is evident, would thus become a dictum probans for a truth, in itself most vital, namely that Christ suffered, not merely on our behalf and for our good, but also in our stead, and bearing…
Read the full entry →ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., II Co 11:23),
prep. c. gen., acc.
C. gen., primarily of place (rest or motion), over, above, across, beyond, hence, metaph.,
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (μὴ γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Co. ν. 21 (τὸν οὐ γνόντα would be equiv. to ἀγνοοῦντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, Lk. i. 20; ἔσῃ τυφλὸς μὴ βλέπων, Acts xiii. 11. where the writer or speaker does ποῦ regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2 p. 666), — to be rendered without ete. (Germ. ohne zu with inf.) [ef. B. § 148, 7 b.]: ἐξῆλθε μὴ ἐπιστάμενος, ποῦ ἔρχεται, Heb. xi. 8; add, Mt. xxii. 12; Lk. xiii. 11 [(but ef. B. § 148, 7¢.)]; Acts v. 7; xx. 22; Heb.ix.9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc. : θερίσομεν μὴ ἐκλυόμενοι, Gal. vi. 9; μὴ…
Read the full entry →ὑπέρ. From its original locative meaning ‘‘ over” (as in P Par 1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came to be applied in a variety of ways. I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the customary offerings to the gods on behalf of us and our children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέσθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..) γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also crane, ὑπερ with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10 (will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ…
Read the full entry →ὑπέρ (huper) — above/for.
ὑπέρ [ῠ],
Epic dialect also ὑπείρ, used by [Refs 8th c.BC+] ὁπέρ (which see): in Aeolic dialect replaced by περί (see. περί [Refs 4th c.BC+] also dative (Cf. Sanskrit upaári 'above', Gothic ufar, O[Refs 5th c.BC+] ofer 'over':—from it are formed the comparative and superlative ὑπέρτερος, -τατος, also adverb ὕπερθεν, and Nouns ὑπέρα, ὕπερος.)
__A WITH GENIT.,
__A.I of Place, over;
__A.I.1 in a state of rest, over, above, frequently in [Refs 8th c.BC+]; χιτωνίσκους ἐνεδεδύκεσαν ὑ. γονάτων not reaching to the knees, [Refs 8th c.BC+]; στῆ δ᾽ ἄρ᾽ ὑ. κεφαλῆς stood over his head as he lay asleep, [Refs 8th c.BC+]; ὑ. κεφαλῆς οἱ ἐγίνετο διεξελαύνοντι over head, i. e. over the gateway, [Refs 5th c.BC+]; τὰ ὑ. κεφαλῆς the higher ground, [Refs 5th c.BC+]; Ἰονίας ὑ. ἁλὸς οἰκέων on the Ionian sea…
ὑπέρ
huper
a primary preposition; "over", i.e. (with the genitive case) of place,
above, beyond, across, or causal, for the sake of, instead, regarding;
with the accusative case superior to, more than:--(+ exceeding,
abundantly) above, in (on) behalf of, beyond, by, + very chiefest,
concerning, exceeding (above, -ly), for, + very highly, more (than),
of, over, on the part of, for sake of, in stead, than, to(-ward),
very. In the comparative, it retains many of the above applications.
ὑπέρ
Prep.
in behalf of, above
ὑπέρ hyper 150x
(1) gen., above, over; met. in behalf of, Mt. 5:44; Mk. 9:40; Jn. 17:19; instead of beneficially, Phlm. 13; in maintenance of, Rom. 15:8; for the furtherance of, Jn. 11:4; 2 Cor. 1:6, 8; for the realization of, Phil. 2:13; equivalent to περί, about, concerning, with the further signification of interest or concern in the subject, Acts 5:41; Rom. 9:27; Read the full entry →
ὑπέρ over, above, w. gen, over, beyond, w. acc.
Lat. super:—hence are formed comp. and Sup. ὑπέρτερος, -τατος.
WITH GENIT.,
of Place, over, above:
in a state of rest, στέρνον ὑπὲρ μαζοῖο Il.; ὑπὲρ κεφαλῆς στῆναί τινι to stand over his head, Hom.: of countries, above, further inland, οἰκέοντες ὑπὲρ Ἁλικαρνησσοῦ μεσόγαιαν Hdt.
in a state of motion, over, across, ὑπὲρ θαλάσσης καὶ χθονὸς ποτωμένοις Aesch.
over, beyond, ὑπὲρ πόντου Od.
metaph., from the notion of standing over to protect, for, for defence of, in behalf of, ἑκατόμβην ῥέξαι ὑπὲρ Δαναῶν Il.; θύειν ὑπὲρ τῆς πόλεως Xen.; ὑπὲρ τῆς πατρίδος ἀμύνειν to fight for one's country, etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
158 occurrences in the New Testament, rendered 17 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 154 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι.
τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον
μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν ἀρουρῶν
The Greek word ἅγιος (i.e., *hagios*) means holy or sacred, derived from a root indicating reverence. It refers to things and places dedicated to God, such as temples, and to persons, including angels and saints. In the New Testament, it is often applied to God, Christ, and believers, emphasizing moral purity and separation for divine service. Notably, it can also imply a sense of veneration.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ἅγιος, -α, ον
(< τό ἅγός, religious awe; ἅζω, to venerate),
[in LXX chiefly for קֹ֫דֶשׁ;]
primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. Its highest application is to God himself, in his purity, majesty, and glory: Lk 1:49, Jo 17:11, Re 4:8. Hence
ἅγιος, -a, -ov, (fr. τὸ dyos religious awe, reverence ; dl, ἅζομαι, to venerate, revere, esp. the gods, parents, [Curtius § 1187), rare in prof. auth.; very frequent in the sacred writ.; in the Sept. for wap; 1. properly reverend, worthy of veneration: τὸ ὄνομα τοῦ θεοῦ, Lk. i. 49; God, on account of his incomparable majesty, Rev. iv. 8 (Is. vi. 3, ete.), i. q. ἔνδοξος. Hence used a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts vii. 83; τόπος ἅγιος the temple, Mt. xxiv. 15 (on which pass. see βδέλυγμα, ¢.); Acts vi. 13; xxi. 28; the holy land or Palestine, 2 Mace. i. 29; ii. 18; τὸ ἅγιον and τὰ ἅγια [W. 177 (167)] the temple, Heb. ix. 1, 24 (cf. Bleek on Heb. vol. ii. 2, p. 477 sq.) ; spec. that part of the temple or tabernacle which is called ‘the holy place’…
Read the full entry →ἅγιος. The adjective is common as a title of the gods in the inscriptions, e. σ. OGZS 3781 (A.D. 18-9) θεῷ ἁγίῳ ὑψίστῳ : cf. 26, 721' ὃ δαδοῦχος τῶν ἁγιωτάτων ᾿Εἰλευσῖνι μυστηρίων. The superlative may be further illustrated (cf. Jude?) from the oldest recovered Christian letter P Amh I. 3(a)iii 22f. (between A.D. 264 (265) and 282 (281)) τοῖς κατ᾽ αἰὐτὸν ἁγιωτάτοις προ[εστῶσι]: cf. Deissmann Z4Z, p. 192 ff. For τὸ ἅγιον as “temple” cf. OGZS 56° (the Canopus inscr. of Ptolemy III, B.c. 239) καθιδρῦσαι [sc. ἄγαλμα Χρυσοῦν διάλιθον] ἐν τῶι ἁγίωι. : ἁγιότης, ἁγιωσύνη. ᾿Αγιότης, as a title, is found in the late P Giss I. 55° (vi/A.D.) addressed by one “‘ papa” or ‘‘ bishop ” to another --ἠξιώθην. . . γράψαι πρ[ὸ]ς τὴν σὴν ἁγιότητα]. Fora similar use of ἡ ἁγιωσύνη with reference to an ἐπίσκοπος, see the Pe/agfa-Legenden (ed. Usener) p. 107, cf. p. 84, On the “‘profane” warrant for ἁγιωσύνη…
Read the full entry →ἅγιος (hagios) — holy.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
I.1. of things, especially temples, ἈΦροδίτης ἱρὸν ἅ.[Refs 5th c.BC+]; ἱρο᾽ν Ἡρακλέος ἅ.[Refs 5th c.BC+]; μητρός.. ἐστι πατρὶς ἁγιώτερον[Refs 4th c.BC+]; ἅ., τό, temple, [LXX+NT]Holy of Holies, [NT]
I.2. of persons, holy, pure, [LXX+5th c.BC+] οἱ ἅ. the Saints, [NT] πνεῦμα ἅ. the Holy Spirit, [NT] adverb ἁγίως καὶ σεμνῶς ἔχειν[Refs 5th c.BC+]
II. in bad sense, accursed, execrable, [Refs 8th c.BC+]; rare in Attic dialect (see. above). (Possibly cognate with Sanskrit yajati 'sacrifice'.)
ἅγιος (hagios) — holy: saint.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
ἅγιος
hagios
from hagos (an awful thing) (compare 53, 2282); sacred (physically,
pure, morally blameless or religious, ceremonially,
consecrated):--(most) holy (one, thing), saint.
see GREEK for 53
see GREEK for 2282
ἅγιος, ία, ον
Adj
set apart, holy, sacred
ἅγιος hagios 233x
separate from common condition and use; dedicated. Lk. 2:23; hallowed; used of things, τὰ ἅγια, the sanctuary; and of persons, saints, e.g., members of the first Christian communities; pure, righteous, ceremonially or morally; holy
ἅγιος ἄγος devoted to the gods, sacred, holy, Lat. sacer:
of things, esp. temples, Hdt., Xen., etc.: τὸ ἅγιον the Temple, τὰ ἅγια τῶν ἁγίων theHoly of Holies, NTest.
of persons, holy, pure, Ar.; adv. ἁγίως, Isocr., NTest.—The word never occurs in Hom. or Trag., ἁγνός being used instead.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
sants: In the King James Version 3 words are thus rendered:
(1) qadhosh (in Da the same root occurs several times in its Aramaic form, qaddish);
(2) chacidh, and
(3) hagioi.
Of these words (2) has in general the meaning of righteousness or goodness, while (1) and (3) have the meaning of consecration and divine claim and ownership. They are not primarily words of character, like chacidh, but express a relation to God as being set apart for His own. Wherever qadhosh refers to angels, the rendering "holy one" or "holy ones" has been substituted in the Revised Version (British and American) for the King James Version "saint" or "saints," which is the case also in Ps 106:16 margin (compare 34:9), and in 1Sa 2:9, as the translation of chacidh.
→ See RIGHTEOUS
228 occurrences in the New Testament, rendered 8 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 234 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 438 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.
Ἐπεὶ δ’ ὁ σύμπας κόσμος ἐτελειώθη κατὰ τὴν ἑξάδος ἀριθμοῦ τελείου φύσιν, τὴν ἐπιοῦσαν ἡμέραν ἑβδόμην ἐσέμνυνεν ὁ πατὴρ ἐπαινέσας καὶ ἁγίαν προσειπών·
καὶ ὁ μὲν πᾶς ναὸς ἅγιον ἐκαλεῖτο, τὸ δʼ ἄβατον τὸ ἐντὸς τῶν τεσσάρων κιόνων τοῦ ἁγίου τὸ ἅγιον.
ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ κυρίῳ τὸ κατοικητήριον ἡμῶν τῆς καρδίας.
περὶ τοῦ ὀρόβου Τηλέμαχον ἰδεῖν ἢ Ἀρτέμωνα. Μητροδώρωι τὴν παρὰ Νέστου ἐντολὴν ἀποδοῦναι. Ἀγίαν τὸν παρὰ Μακίνου ὑπηρέτην ἰδεῖν. ἐκ τῆς ὑπερορίας τῶν ὑποδιφθέρων τί τέλος ἐστίν. Φοίνικα
τὸ προσκύνημα τοῦ ἁγίου τόπου καὶ τοῦ γράψαντος παρὰ πᾶσι τοῖς θεοῖς Φιλόσοφος
⳨ τῷ ἁγίῳ μοναστηρίῳ ἄπα Δωροθέου … … … … η … ω ἀπὸ ἐποικίου Νειλάμμωνος παρὰ