Titus 1:15 — Word Study
N1904Πάντα μὲν καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
BSAAll things [are]pas [every matter, every circumstance] indeedmen purekatharos [clean in heart, having a right spirit] to theho pure;katharos [clean, undefiled] to thoseho howeverde defiledmiainō■✻ [morally polluted, stained] andkai unbelievingapistos [without faith, lacking trust] no [thing]oudeis [no thing, not a single thing] [is] pure,katharos [clean, acceptable] Insteadalla have been defiledmiainō■✻ [made unclean, corrupted] of themautos bothkai <the>ho mindnous [intellect, understanding] andkai <the>ho conscience.suneidēsis [moral awareness, inner guide]
| Greek | English | Parsing |
|---|---|---|
| Πάντα | All things [are] | Adjective, nominative, plural |
| μὲν | indeed | Particle |
| καθαρὰ | pure | Adjective, nominative, plural |
| τοῖς | to the | Article, dative, plural |
| καθαροῖς· | pure; | Adjective, dative, plural |
| τοῖς | to those | Article, dative, plural |
| δὲ | however | Conjunction |
| μεμιαμμένοις | defiled | Verb, perfect, passive |
| καὶ | and | Conjunction |
| ἀπίστοις | unbelieving | Adjective, dative, plural |
| οὐδὲν | no [thing] | Adjective, nominative, singular |
| καθαρόν, | [is] pure, | Adjective, nominative, singular |
| ἀλλὰ | Instead | Conjunction |
| μεμίανται | have been defiled | Verb, perfect, passive |
| αὐτῶν | of them | Personal pronoun, genitive, plural |
| καὶ | both | Conjunction |
| ὁ | <the> | Article, nominative, singular |
| νοῦς | mind | Noun, nominative, singular |
| καὶ | and | Conjunction |
| ἡ | <the> | Article, nominative, singular |
| συνείδησις. | conscience. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To the pure, all things are pure; but to the defiled and unbelieving, nothing is pure. Indeed, both their minds and their consciences are defiled. |
| KJV | Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. |
| ASV | To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled. |
| YLT | all things, indeed, [are] pure to the pure, and to the defiled and unstedfast [is] nothing pure, but of them defiled [are] even the mind and the conscience; |
| WEB | To the pure, all things are pure, but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. |
| BBE | To the clean in heart all things are clean: but to those who are unclean and without faith nothing is clean; they become unclean in mind and in thought. |
Where they part company is καθαρὰ — see How Translations Differ.
The sentence consists of a main clause followed by two contrasting subordinate clauses, illustrating the difference between the pure and the defiled.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπᾶς
verbμιαίνω
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 — Titus 1:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Eldersgenerated
Titus 1:15 presents a contrast between those who are pure and those who are defiled. Paul emphasizes that purity is not merely about external actions but is deeply rooted in one's heart and mind. This instruction is part of a broader admonition to maintain sound doctrine and moral integrity within the church, especially in the context of the challenges faced by the Cretan believers, as outlined in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 11:39–41 | “Now then,” said the Lord, “you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. |
| 2 | Acts 10:15 | The voice spoke to him a second time: “Do not call anything impure that God has made clean.” |
| 3 | Romans 14:14–20 | I am convinced and fully persuaded in the Lord Jesus that nothing is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. |
| 4 | 1 Corinthians 6:12–13 | “Everything is permissible for me,” but not everything is beneficial. “Everything is permissible for me,” but I will not be mastered by anything. |
| 5 | 1 Corinthians 10:23–25 | “Everything is permissible,” but not everything is beneficial. “Everything is permissible,” but not everything is edifying. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — καθαρός, katharosgenerated
The word καθαρὰ is an adjective meaning 'pure' or 'clean.' It can describe moral, ceremonial, or physical purity. In this verse, it emphasizes the state of being free from moral pollution.
The grammatical form here is nominative plural neuter, which aligns with the subject 'all things.' This indicates that the purity applies universally to all matters perceived by those who are pure in heart.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'To the pure, all things are pure; but to the defiled and unbelieving, nothing is pure.' This wording is consistent across several translations including the KJV, ASV, and WEB.
Where translations differ is in the rendering of specific terms. For example, καθαρὰ is consistently translated as 'pure' in most versions, while the BBE opts for 'clean in heart.' Additionally, ἀπίστοις is rendered as 'unbelieving' in many translations, but DRA uses 'unbelievers.'
Sentence Structuregenerated
The main verb in this passage is μεμίανται, which governs the clauses that follow. It connects the subject 'nothing' to its state of being defiled, while the first clause states the condition of purity.
The structure includes a main clause stating the truth about purity and two subordinate clauses that describe the contrasting states of the defiled and the pure. This arrangement highlights the contrast between the two groups.
Septuagint Backgroundgenerated
καθαρός appears in the Septuagint, often translating the Hebrew word טָהוֹר (clean, pure). This connection emphasizes the continuity of the concept of purity from the Old Testament to the New Testament.
In the context of the LXX, καθαρός is used to describe both physical and moral states of cleanliness, reinforcing its significance in understanding purity in the New Testament.
In plain words — the whole versegenerated
Titus 1:15 explains that to those who are pure, everything is pure, while to those who are defiled and lack faith, nothing is pure. This shows that purity comes from within, affecting how one perceives everything around them.
Frequently Asked Questionsgenerated
Being pure refers to having a clean heart and mind, leading to a perception that all things are pure.
The defiled are morally polluted, which clouds their judgment and prevents them from recognizing what is pure.
It highlights that faith influences one's perception of purity; without faith, nothing is seen as pure.
It indicates that both intellect and moral awareness are affected by one's state of purity or defilement.
Reflection Questionsgenerated
- In what ways can I cultivate a pure heart and mind in my daily life?
- How do my beliefs influence my perception of the world around me?
- What steps can I take to avoid being influenced by defilement in my thoughts and actions?
- How can I help others understand the importance of purity in their lives?
The early church on this verse — how the Fathers read it
Early church Fathers reference this verse to discuss the nature of purity and moral integrity in believers.
For, with respect to what you say, that the aspect of an infant in the first days after its birth is not pure, so that any one of us would still shudder at kissing it,Early Church Fathers on Titus 1 →
All things made by God are beautiful and pure, for the Word of God has made nothing useless or impure.… But since the devil’s darts are varied and subtle, he contrives to trouble those who are of simpler mind,Early Church Fathers on Titus 1 →
“If a man has attained to that which the apostle speaks of ‘to the pure, everything is pure,’ he sees himself less than all creatures.” The brother said, “How can I deem myself less than a murderer?” The old man said,Early Church Fathers on Titus 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Titus 1:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUnto the pure all things are pure,.... The apostle having made mention of Jewish fables, and the traditions of the elders, takes notice of some darling notions, that these judaizing Christians had
Read John Gill on Titus 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUnto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.
Read Robert Jamieson on Titus 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnto the pure all things are pure: by the pure here (as appeareth by the terms opposed to it) are meant all those whose hearts are purified by faith, working by love in a holy life. To these he saith all things, that is, all the creatures of God, all meats and drinks, are pure. What God hath cleansed none ought to call common or impure, ; so as, notwithstanding any law of God to the contrary, any believers under the gospel may eat of any meats. But unto them that are defiled and unbelieving is nothing pure; but if men be unbelievers, and so defiled, having not their hearts purified by faith, , nothing is pure to them. But even their mind and conscience is defiled; their mind, their notion…
Read Matthew Poole on Titus 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. Ver. 15. Unto the pure all things, &c.] This Piscator holds a sufficient warrant for us to use, Ne forte, and other heathen expressions; like as the apostles used χρηματιζεσθαιχρηματισμος &c., abused by the Greeks to signify their wicked and devilish oracles. But Pasor is utterly against it. (Prefat. ad Lexic.) Is nothing pure] Their own table is a snare to them, yea, God’ s table. The saints are kept at hard commons, but have their keeping of freecost: the wicked have larger cares, but pay sweetly. Conscience is defiled] To wit, with sins, and…
Read John Trapp on Titus 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Unto the pure all things are pure.—The spirit of this famous saying of St. Paul, occurring almost in the same language in the Roman Letter (Romans 14:20), was the groundwork of much of the Gentile Apostle’s teaching. The words of the Lord Jesus above referred to (Matthew 15:2; Matthew 15:11) contain the same grand truth. “All things” include much besides mere food—in a word, include all acts connected with every-day life which in themselves are neither right nor wrong, neither good nor evil, but which derive their colouring of good or evil solely from the doer of the act. Bengel well sums this up in his “omnia externa eis, qui intus sunt mundi, munda sunt.” But unto them that are…
Read Charles John Ellicott on Titus 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Unto the pure all things are pure] This appears to have been spoken in reference to the Jewish distinctions of clean and unclean meats. To the genuine Christian every kind of meat proper for human nourishment is pure, is lawful, and may be used without scruple. This our Lord had long before decided. See on Lu 11:39-41. But unto them that are defiled] In their consciences, and unbelieving, απιστοις, unfaithful both to offered and received grace, nothing is pure-they have no part in Christ, and the wrath of God abides upon them. Their mind is contaminated with impure and unholy images and ideas, and their conscience is defiled with the guilt of sins already committed against God.
Read AdamClarke on Titus 1 →CambridgeThe Cambridge Bible for Schools and Colleges15. Unto the pure all things are pure] To the same effect as 1 Timothy 4:3-5. Cf. Matthew 15:2; Matthew 15:11 for the ‘wholesome words of Jesus Christ’ on the same point. The true principle of lawful Christian abstinence is given (with the same phrase) Romans 14:20. ‘The “all things” are those which in themselves have no moral character, food, marriage, business, pleasure, daily life, Sabbatic observance, and social freedom; that vast region of conduct to which Jewish pedantry and oriental asceticism had applied the vexatious rules Touch not, taste not, handle not.’ Reynolds.defiled and unbelieving] As ‘the pure’ here corresponds to ‘them that believe and have full knowledge of the truth’…
Read Cambridge on Titus 1 →Albert Barnes1798–1870Barnes' Notes on the BibleUnto the pure all things are pure - See the notes at Romans 14:14, Romans 14:20. There is probably an allusion here to the distinctions made in respect to meats and drinks among the Jews.
Read Albert Barnes on Titus 1 →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
To the pure, all things are pure; but to the defiled and unbelieving, nothing is pure. Indeed, both their minds and their consciences are defiled.
To the pure, all things are pure, but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled.
To the pure, all things are pure; but to the defiled and unbelieving, nothing is pure. Indeed, both their minds and their consciences are defiled.
All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.
Tyndale line
Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.
To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled.
To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled.
To the pure all things are pure: but to them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.
Vnto the pure are all things pure, but vnto them that are defiled, and vnbeleeuing, is nothing pure, but euen their mindes and consciences are defiled.
Strictly literal
All things [are] pure to the pure; but to the defiled and unbelieving nothing [is] pure; but both their mind and their conscience are defiled.
all things, indeed, [are] pure to the pure, and to the defiled and unstedfast [is] nothing pure, but of them defiled [are] even the mind and the conscience;
All things, indeed, [are] pure to the pure, and nothing [is] pure to the defiled and unsteadfast, but even the mind and the conscience of them [is] defiled.
To those who are pure, all things are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and their consciences have been corrupted.
From the Latin
All things are clean to the clean: but to them that are defiled, and to unbelievers, nothing is clean: but both their mind and their conscience are defiled.
Simplified
To those who have clean minds everything is clean, but to those who are corrupt and refuse to trust in God, nothing is clean—both their minds and their consciences are corrupt.
To the clean in heart all things are clean: but to those who are unclean and without faith nothing is clean; they become unclean in mind and in thought.
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.
Omnia munda mundis : coinquinatis autem et infidelibus, nihil est mundum, sed inquinatæ sunt eorum et mens et conscientia.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܠܡܕܡ ܓܝܪ ܕܟܐ ܗܘ ܠܕܟܝܐ ܠܐܝܠܝܢ ܕܝܢ ܕܡܣܝܒܝܢ ܘܠܐ ܡܗܝܡܢܝܢ ܡܕܡ ܕܕܟܐ ܠܝܬ ܠܗܘܢ ܐܠܐ ܡܣܝܒ ܗܘ ܪܥܝܢܗܘܢ ܘܬܐܪܬܗܘܢ
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.
Πάντα — καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
The standard critical text of the New Testament.
Πάντα — καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
The previous edition, still widely cited.
Πάντα — καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
The Society of Biblical Literature edition, freely licensed.
Πάντα — καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
The edition that turned scholarship toward the earliest manuscripts.
Πάντα — καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
An independent critical text built from the oldest witnesses then known.
Πάντα — καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
A recent critical edition following documentary evidence closely.
Πάντα μὲν καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
The reading of the majority of surviving manuscripts.
Πάντα μὲν καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| μὲν indeed | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 Titus 1:15
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NPN — Adjective · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
A-NPN Part of Speech: Adjective Case: Nominative Number: Plural Gender: Neuter
1,264 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.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word μέν is a particle that typically indicates a contrast with a following clause, often paired with δέ. It can express certainty or affirmation, but is frequently left untranslated. In the New Testament, it appears in various constructions, such as ὁ μὲν ... ὁ δέ (the one ... the other) and τοῦτο μὲν ... τοῦτο δέ (partly ... partly). Its usage is less common than in classical Greek.
μέν,
conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows.
It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause.
μέν, a weakened form of μήν, and hence properly a particle of affirmation: truly, certainly, surely, indeed, —its affirmative force being weakened, yet retained most in Ionic, Epic, and Herodotus, and not wholly lost in Attic and Hellenistic writers (μέν ‘confirmative’; ef. 4 Mace. xviii. 18). Owing to this its original meaning it adds a certain force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes ther. from others. Accordingly it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following δέ or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. It corresponds to the Lat. quidem, indeed, Germ.…
Read the full entry →μέν, an untranslatable particle, was originally a form of μήν (g.v.). The correlation μὲν... δέ, so common in classical Greek, is largely reduced in the NT (cf. Blass Gr. p. 266 f.). For μέν solitartum, i.e. μέν followed by no contrasting particle, as in Rom 1® πρῶτον μέν, a/., cf. BGU 11. 423? (ii/A.D.) (= Selections, p. 90) πρὸ μὲν πάντων εὔχομαί oe ὑγιαίνειν καὶ διὰ παντὸς ἐρωμένον (1. ἐρρωμένον) εὐτυχεῖν," 5 γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον περὶ τῆς τῶν ἀδελφῶν pov. The combination μὲν οὖν in narrative, summing up what precedes, or introducing what follows (Ac 18, 9%, αἰ. : cf. Blass Gr. p. 273), is seen in such passages as P Petr II. 13 (19) (mid. iii/B.c.) (= Witkowski?, p. 19) μάλιστα μὲν οὖν τῆν πᾶσαν σπουδὴν πόησαι [το]ῦ ἀφεθῆναί σε διὰ τέλους, P Lille I. 26? (111,8...) (= Witkowski, p. 49) ἔγραψάς μοι περὶ τῆς εἰς τὴν σησαμείαν γῆς, μάλιστα δὲ…
Read the full entry →μέν (men) — on the other hand.
μέν,
Particle, used partly to express certainty on the part of the speaker or writer; partly, and more commonly, to point out that the word or clause with which it stands is correlative to another word or clause that is to follow, the latter word or clause being introduced by δέ.
__A
__A.I μέν used absolutely to express certainty, not followed by correlative δέ, indeed, of a truth, synonymous with μήν, as appears from the Epic dialect and Ionic dialect form ἦ μέν in protestations and oaths (where Attic dialect used ἦ μήν), καί μοι ὄμοσσον, ἦ μ. μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν [Refs 8th c.BC+]: also in Trag., ἀκτὴ μὲν ἥδε τῆς περιρρύτου χθονός [Refs 8th c.BC+]; γε μέν, compare γε [Refs]
μέν
men
a primary particle; properly, indicative of affirmation or concession
(in fact); usually followed by a contrasted clause with 1161 (this
one, the former, etc.):--even, indeed, so, some, truly, verily. Often
compounded with other particles in an intensive or asseverative sense.
see GREEK for 1161
μέν
Disj.prt.
truly, indeed
μέν men 179x
a particle serving to indicate that the term or clause with which it is used stands distinguished from another, usually in the sequel, and then mostly with δέ correspondent, Mt. 3:11; 9:39; Acts 1:1; ὁ μὲν ... ὁ δέ, this ... that, the one ... the other, Phil. 1:16, 17; one ... another, οἱ μὲν ... οἱ δέ, some ... others, Matt 22:5; ὅλλος μὲν ... ὅλλος δέ, one ... another, pl. some ... others, Matt 13:8; 21:35; ὅλλος μὲν ... ὅλλος δέ, one ... another, 1 Cor. 15:39; ὡδε μὲν ... ἐκεῖ δέ, here ... there, Heb.…
Read the full entry →μέν Particle, used to shew that the word or clause with which it stands answers to a following word or clause, which is introduced by δέ. Generally, μέν and δέ may be rendered on the one hand, on the other hand, or as well . . , as, while or whereas, but it is often necessary to leave μέν untranslated.
μέν is not always answered by δέ, but by other equiv. Particles, as ἀλλά, ἀτάρ or αὐτάρ, αὖ, αὖθις, αὖτε; also πρῶτον μέν, εἶτα Soph.; πρῶτον μέν, ἔπειτα id. Soph.; πρῶτον μέν, μετὰ τοῦτο Xen.
the answering clause with δέ is sometimes left to be supplied, ὡς μὲν λέγουσι as indeed they say, (but as I believe not), Eur.; this isolated μέν is often a Pron., ἐγὼ μὲν οὐκ οἶδα I for my part, (whatever others may say), Xen.; οὗτος μέν Plat.
Read the full entry →Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
194 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 180 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
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 ἀρούραις ἑπτὰ καὶ τοῦ προσόντος χαλάσματος ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς
παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ Πελαίου
πεδίωι Παθύρεως σφραγίδων τριῶν , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πα-νᾶτος τοῦ Πατῆτος, μιᾶς μὲν γείτονες νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ
καθαρός is an adjective meaning 'clean' or 'pure,' used in various contexts including physical cleanliness, ceremonial purity, and moral integrity. It appears in the New Testament in verses like Matthew 23:26 and Acts 18:6, where it describes both tangible items and ethical states. The term is related to the Hebrew word for purity and is often contrasted with concepts of defilement.
THE difference between these words is hard to express, even while one may instinctively feel it. They are continually found in company with one another (Plato, Phileb. 52d; Eusebius, Prep. Evan. xv. 15. 4), and words associated with the one are in constant association with the other. EiAcxpevns occurs only twice in the N. T. (Phil. i. 10; 2 Pet. iii. 1); once also in the Apocrypha (Wisd. vii. 25) ; εἰλικρινεια three times (1 Cor. v. 8; 2 Cor. i. 12: ii. 17). Its etymology, like that of ‘sincere,’ which is its best English rendering, is doubtful, uncertainty in this matter causing also uncertainty in the breathing. Some, as Stallbaum (Plato, Phedo, 66 a, note), connect with ἔλος, ἴλη (εἴλειν, εἴλεῖν), that which is cleansed by much rolling and shaking to and fro in the sieve; ‘ volubili agitatione secretum atque adeocribro purgatum.’? Another more familiar and more beautiful etymology…
Read the full entry →καθαρός, -d, -dv; [akin to Lat. castus, in-cestus, Eng. chaste, chasten; Curtius § 26; Vanitek p. 177]; fr. Hom. down; Sept. mostly for WW ; clean, pure, (free from the admixture or adhesion of any thing that soils, adulterates, corrupts) ; a. physically : Mt. xxiii. 26; xxvii. 59; Heb. x. 22 (23); Rev. xv. 6; xix. 8, 14, and Ree. in xxii. 1; χρυσίον, purified by fire, Rev. xxi. 18, 21; ina similitude, like a vine cleansed by pruning and so fitted to bear fruit, Jn. xv.3; ὁ NeAoup.. . - καθαρὸς ὅλος (where the idea which Christ expresses figuratively is as follows: ‘he whose inmost nature has been renovated does not need radical renewal, but only to be cleansed from every several fault into which he may fall through intercourse with the unrenewed world’), Jn. xiii. 10. b. in a levitical sense ; clean, i. 6. the use of which is not forbidden, imparts no uncleanness: πάντα καθαρά, Ro.…
Read the full entry →καθαρός. The word and its derivatives have a wide range of use, being applied physically to animals, land, grain, bread, milk, etc., e.g. Chrest. I. 89° (A.D. 149) κ]αὶ δοκιμάσας (μόσχον) ἐσφράγισα ὡς ἔστιν καθαρός, BGU IV. 1018° (iii/A.D.) παραδώσο (/.dow) τὰς ἀρούρας καθαρὰς ὡς παρέλαβον, P | Oxy VIII. 1124! (A.D. 26) πυρὸν νέο[ν] καθαρὸν ἄδολον, 0. IV. 736% (c. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν), BGU IV. 11098 (B.C. 5) θηλάζουσαν τῶι ἰδίῳ αὐτῆς γάλακτι καθαρῷ, and metaphorically to ‘‘freedom” from disadvantages of various kinds, as in 74. 10407! (ii/A.D.) καθαρ[ὰ]ν yap ἔχων τὴν ψυχὴν οὐδενὸς ἐπιστί. . . .]y τῶν διαβαλόντων, or in the epitaphs Aazbe/ 516! (c. A.D. 1) καθα[ρ]ὰν δὲ φυλάξας [σωφροσύνης ἀρετὴν τόν]δε λέλονχε τάφον, 653. (iii/A.D.) ὡς ἀνίῃ καθαρή, of a mind freed from care: cf. also P Lond 178'3 (A.D. 145) (= II. p. 207) τὸ δὲ χειρόγραφον τοῦτο δισσὸν γραφὲν καθαρὸν ἀπὸ…
Read the full entry →καθαρός (katharos) — clean.
κᾰθᾰρ-ός, ά, όν,
Doric dialect καθαρός [Refs 5th c.AD+], Aeolic dialect κόθ- [Refs 7th c.BC+]; compare ἀνακαθαίρω, κάθαρσις:
1. physically clean, spotless (not in [Refs 8th c.BC+]; of persons, cleanly, κ. περὶ ἐσθῆτα [Refs 4th c.BC+]
2. clear of admixture, clear, pure, especially of water, Βορυσθένης ῥέει καθαρὸς παρὰ θολεροῖσι [LXX+5th c.BC+]; κ. φάος, φέγγος, [Refs 5th c.BC+]; of white bread, Wilcken [LXX+3rd c.BC+]; ἄλευρον κ. [Refs]; χρυσίον, ἀργύριον -ώτατον, [Refs 5th c.BC+]winnowed, πυρὸς κ. ἄδολος [Refs 2nd c.BC+], etc.; of metals, etc., σίδηρος [Refs 5th c.AD+], etc.; ἀρωμάτων, καθαρῶν, λαχάνων, uncertain meaning in [Refs 4th c.AD+]; ἄκρατος καὶ κ. νοῦς [Refs 5th c.BC+]; of feelings, unmixed, μῖσος τῆς ἀλλοτρίας φύσεως [Refs 6th c.BC+]; serene, φρήν [Refs 5th…
καθαρός
katharos
of uncertain affinity; clean (literally or figuratively):--clean,
clear, pure.
καθαρός, ά, όν
Adj
clean, pure, unstained
καθαρός κα^θα^ρός, clear of dirt, clean, spotless, unsoiled, Od., Hdt., Eur.
clear, open, free, ἐν καθαρῷ (sc. τόπῳ) in a clear, open space, Il.; ἐν καθαρῷ βῆναι to leave the way clear, Soph.; διὰ καθαροῦ ῥέειν, of a river whose course is clear and open, Hdt.; τὸ ἐμποδὼν ἐγεγόνεε καθαρόν the hindrance was cleared away, id. Hdt.:—c. gen., γλῶσσα καθαρὴ τῶν σημηΐων clear of the marks, id. Hdt.
in moral sense, clear from shame or pollution, pure, καθαρῷ θανάτῳ Od.: esp. clear of guilt or defilement, clean, pure, Theogn., Aesch.; καθαρὸς χεῖρας Hdt.:—so, of persons purified after pollution, ἱκέτης προσῆλθες κ. Aesch.; of things, βωμοί, θύματα, δόμοι, μέλαθρα id. Aesch., Eur.:—c. gen. clear of or from a charge, κ. ἐγκλημάτων, ἀδικίας, κακῶν, etc., Horace's sceleris purus…
Read the full entry →Adj-NPN — Adjective · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
A-NPN Part of Speech: Adjective Case: Nominative Number: Plural Gender: Neuter
28 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 26 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 128 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 ἔστιν ὑπερουράνιος ἀστήρ, πηγὴ τῶν αἰσθητῶν ἀστέρων, ἣν οὐκ ἂν ἀπὸ σκοποῦ καλέσειεν ἄν τις παναύγειαν, ἀφ’ ἧς ἥλιος καὶ σελήνη καὶ οἱ ἄλλοι πλάνητές τε καὶ ἀπλανεῖς ἀρύτονται, καθ’ ὅσον ἑκάστῳ δύναμις, τὰ πρέποντα φέγγη, τῆς ἀμιγοῦς καὶ καθαρᾶς…
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Σινᾶ πρὸς Μωϋσῆν κατὰ πρόσωπον: Καὶ ἁγιάσατε τὸ σάββατον κυρίου χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν
δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Παήρι ἐν μηνὶ Παχὼν λ τοῦ αὐτοῦ ἔτους νέον καθαρὸν καὶ ἄδολον ἀπὸ παντός, καὶ ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν ἐν Κροκοδίλων πόλει τοῖς
τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ δεδανεισμένος Ὥρωι ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DPM — Article · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
T-DPM Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
καθαρός is an adjective meaning 'clean' or 'pure,' used in various contexts including physical cleanliness, ceremonial purity, and moral integrity. It appears in the New Testament in verses like Matthew 23:26 and Acts 18:6, where it describes both tangible items and ethical states. The term is related to the Hebrew word for purity and is often contrasted with concepts of defilement.
THE difference between these words is hard to express, even while one may instinctively feel it. They are continually found in company with one another (Plato, Phileb. 52d; Eusebius, Prep. Evan. xv. 15. 4), and words associated with the one are in constant association with the other. EiAcxpevns occurs only twice in the N. T. (Phil. i. 10; 2 Pet. iii. 1); once also in the Apocrypha (Wisd. vii. 25) ; εἰλικρινεια three times (1 Cor. v. 8; 2 Cor. i. 12: ii. 17). Its etymology, like that of ‘sincere,’ which is its best English rendering, is doubtful, uncertainty in this matter causing also uncertainty in the breathing. Some, as Stallbaum (Plato, Phedo, 66 a, note), connect with ἔλος, ἴλη (εἴλειν, εἴλεῖν), that which is cleansed by much rolling and shaking to and fro in the sieve; ‘ volubili agitatione secretum atque adeocribro purgatum.’? Another more familiar and more beautiful etymology…
Read the full entry →καθαρός, -d, -dv; [akin to Lat. castus, in-cestus, Eng. chaste, chasten; Curtius § 26; Vanitek p. 177]; fr. Hom. down; Sept. mostly for WW ; clean, pure, (free from the admixture or adhesion of any thing that soils, adulterates, corrupts) ; a. physically : Mt. xxiii. 26; xxvii. 59; Heb. x. 22 (23); Rev. xv. 6; xix. 8, 14, and Ree. in xxii. 1; χρυσίον, purified by fire, Rev. xxi. 18, 21; ina similitude, like a vine cleansed by pruning and so fitted to bear fruit, Jn. xv.3; ὁ NeAoup.. . - καθαρὸς ὅλος (where the idea which Christ expresses figuratively is as follows: ‘he whose inmost nature has been renovated does not need radical renewal, but only to be cleansed from every several fault into which he may fall through intercourse with the unrenewed world’), Jn. xiii. 10. b. in a levitical sense ; clean, i. 6. the use of which is not forbidden, imparts no uncleanness: πάντα καθαρά, Ro.…
Read the full entry →καθαρός. The word and its derivatives have a wide range of use, being applied physically to animals, land, grain, bread, milk, etc., e.g. Chrest. I. 89° (A.D. 149) κ]αὶ δοκιμάσας (μόσχον) ἐσφράγισα ὡς ἔστιν καθαρός, BGU IV. 1018° (iii/A.D.) παραδώσο (/.dow) τὰς ἀρούρας καθαρὰς ὡς παρέλαβον, P | Oxy VIII. 1124! (A.D. 26) πυρὸν νέο[ν] καθαρὸν ἄδολον, 0. IV. 736% (c. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν), BGU IV. 11098 (B.C. 5) θηλάζουσαν τῶι ἰδίῳ αὐτῆς γάλακτι καθαρῷ, and metaphorically to ‘‘freedom” from disadvantages of various kinds, as in 74. 10407! (ii/A.D.) καθαρ[ὰ]ν yap ἔχων τὴν ψυχὴν οὐδενὸς ἐπιστί. . . .]y τῶν διαβαλόντων, or in the epitaphs Aazbe/ 516! (c. A.D. 1) καθα[ρ]ὰν δὲ φυλάξας [σωφροσύνης ἀρετὴν τόν]δε λέλονχε τάφον, 653. (iii/A.D.) ὡς ἀνίῃ καθαρή, of a mind freed from care: cf. also P Lond 178'3 (A.D. 145) (= II. p. 207) τὸ δὲ χειρόγραφον τοῦτο δισσὸν γραφὲν καθαρὸν ἀπὸ…
Read the full entry →καθαρός (katharos) — clean.
κᾰθᾰρ-ός, ά, όν,
Doric dialect καθαρός [Refs 5th c.AD+], Aeolic dialect κόθ- [Refs 7th c.BC+]; compare ἀνακαθαίρω, κάθαρσις:
1. physically clean, spotless (not in [Refs 8th c.BC+]; of persons, cleanly, κ. περὶ ἐσθῆτα [Refs 4th c.BC+]
2. clear of admixture, clear, pure, especially of water, Βορυσθένης ῥέει καθαρὸς παρὰ θολεροῖσι [LXX+5th c.BC+]; κ. φάος, φέγγος, [Refs 5th c.BC+]; of white bread, Wilcken [LXX+3rd c.BC+]; ἄλευρον κ. [Refs]; χρυσίον, ἀργύριον -ώτατον, [Refs 5th c.BC+]winnowed, πυρὸς κ. ἄδολος [Refs 2nd c.BC+], etc.; of metals, etc., σίδηρος [Refs 5th c.AD+], etc.; ἀρωμάτων, καθαρῶν, λαχάνων, uncertain meaning in [Refs 4th c.AD+]; ἄκρατος καὶ κ. νοῦς [Refs 5th c.BC+]; of feelings, unmixed, μῖσος τῆς ἀλλοτρίας φύσεως [Refs 6th c.BC+]; serene, φρήν [Refs 5th…
καθαρός
katharos
of uncertain affinity; clean (literally or figuratively):--clean,
clear, pure.
καθαρός, ά, όν
Adj
clean, pure, unstained
καθαρός κα^θα^ρός, clear of dirt, clean, spotless, unsoiled, Od., Hdt., Eur.
clear, open, free, ἐν καθαρῷ (sc. τόπῳ) in a clear, open space, Il.; ἐν καθαρῷ βῆναι to leave the way clear, Soph.; διὰ καθαροῦ ῥέειν, of a river whose course is clear and open, Hdt.; τὸ ἐμποδὼν ἐγεγόνεε καθαρόν the hindrance was cleared away, id. Hdt.:—c. gen., γλῶσσα καθαρὴ τῶν σημηΐων clear of the marks, id. Hdt.
in moral sense, clear from shame or pollution, pure, καθαρῷ θανάτῳ Od.: esp. clear of guilt or defilement, clean, pure, Theogn., Aesch.; καθαρὸς χεῖρας Hdt.:—so, of persons purified after pollution, ἱκέτης προσῆλθες κ. Aesch.; of things, βωμοί, θύματα, δόμοι, μέλαθρα id. Aesch., Eur.:—c. gen. clear of or from a charge, κ. ἐγκλημάτων, ἀδικίας, κακῶν, etc., Horace's sceleris purus…
Read the full entry →Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
28 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 26 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 128 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 ἔστιν ὑπερουράνιος ἀστήρ, πηγὴ τῶν αἰσθητῶν ἀστέρων, ἣν οὐκ ἂν ἀπὸ σκοποῦ καλέσειεν ἄν τις παναύγειαν, ἀφ’ ἧς ἥλιος καὶ σελήνη καὶ οἱ ἄλλοι πλάνητές τε καὶ ἀπλανεῖς ἀρύτονται, καθ’ ὅσον ἑκάστῳ δύναμις, τὰ πρέποντα φέγγη, τῆς ἀμιγοῦς καὶ καθαρᾶς…
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Σινᾶ πρὸς Μωϋσῆν κατὰ πρόσωπον: Καὶ ἁγιάσατε τὸ σάββατον κυρίου χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν
δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Παήρι ἐν μηνὶ Παχὼν λ τοῦ αὐτοῦ ἔτους νέον καθαρὸν καὶ ἄδολον ἀπὸ παντός, καὶ ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν ἐν Κροκοδίλων πόλει τοῖς
τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ δεδανεισμένος Ὥρωι ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DPM — Article · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
T-DPM Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
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 μιαίνω (*miainō*) means to stain or defile, both physically and morally. It covers a range of uses, including ceremonial pollution and moral taint, as seen in various New Testament passages. The word is related to μολύνω (*molynō*), which also means to defile but lacks the neutral or honorable connotations that μιαίνω can carry.
μιαίνω,
[in LXX chiefly for טָמֵא;]
to dye or stain.
to stain, defile, soil;
in physical sense;
in moral sense: Tit 1:15, He 12:15, Ju 8;
in ritual sense (cf. Le 22:5, al.): Jo 18:28.†
SYN.: μολύνω, to besmear, which also differs from μ. in that it is never used, as μ. in its primary meaning, in an honourable sense (cf. Tr., Syn., § xxxi).
μιαίνω (miainō) — to stain.
μῐαίνω,
future μιᾰνῶ [Refs 5th c.BC+]; 3rd.pers. singular μιᾰνεῖ [LXX]: aorist ἐμίηνα [LXX+8th c.BC+]; participle μιάνας [Refs 6th c.BC+]: perfect μεμίαγκα [Refs 1st c.AD+]:—middle, aorist ἐμιήνατο [Refs 4th c.AD+]:—passive, future μιανθήσομαι [Refs 5th c.BC+]aorist ἐμιάνθην, Epic dialect μιάνθην (see. below): perfect μεμίασμαι[LXX+2nd c.AD+]; 3rd.pers. singular μεμίανται [Refs 3rd c.AD+] (but 3rd.pers. plural, [Refs 3rd c.BC+]; infinitive μεμιάνθαι [Refs 1st c.BC+]aorist 2 passive ἐμίᾱν in 3rd.pers. singular subjunctive μιᾷ [Refs]future passive μιᾱσέω in 3rd.pers. singular indicative μιᾱσεῖ[Refs] 164:—stain, dye, ὡς δ᾽ ὅτε τίς τ᾽ ἐλέφαντα γυνὴ φοίνικι μιήνῃ [Refs 8th…
Read the full entry →μιαίνω
miaino
perhaps a primary verb; to sully or taint, i.e. contaminate
(ceremonially or morally):--defile.
μιαίνω
v.
I stain, pollute, defile
μιαίνω miainō 5x
pr. to tinge, dye, stain; to pollute, defile, ceremonially, Jn. 18:28; to corrupt, deprave, Tit. 1:15 (2x); Heb. 12:15; Jude 8*
μιαίνω properly, to stain, dye, ἐλέφαντα φοίνικι μιαίνειν (cf. Virgil's violaverit ostro si quis ebur), Il.
to stain, defile, sully, esp. with blood, μιάνθην (epic 3rd dual for μιανθήτην) αἵματι μηροί id. Il.; αἵματι πεσεῖ μιανθείς Soph.; μ. τοὺς θεῶν βωμοὺς αἵματι Plat.; βορβόρωι ὕδωρ μιαίνων Aesch.
of moral stains, to taint, defile, Pind., Trag.; hence Soph. says, θεοὺς μιαίνειν οὔ τις ἀνθρώπων σθένει:— Pass. to incur such defilement, Aesch., etc.; μιαίνεσθαι τὴν ψυχήν Plat.; τῆς ἄλλης [γῆς] αὐτῶι μεμιασμένης Thuc.
Verb-RPP-DPM — Verb · perfect · passive · participle · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
V-RPP-DPM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Dative Number: Plural Gender: Masculine
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.
← 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 100 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 εἰ μὴ κεκοινώνηκεν τοῦ σκέμματος, ὅτι τοιούτου γυνὴ γέγονεν, μεμίανται.
πολιὰς ἔχοντα, ἀλλὰ οἶδα ὅτι ἐν ὀλίγῳ χρόνῳ παύσομαι, αὗται δὲ γυναῖκές εἰσιν. ἐὰν μιανθῶσιν, οὐ μὴ γένονται καθαραὶ πώποτε. τῇ ιδ ᾤμην με ἐν Ἀλεξανδρήᾳ με εἶναι ἐπάνω
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
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 καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἄπιστος (apistos) is built from the negative prefix ἄ- and πιστός, meaning 'faithful.' It covers meanings such as 'unbelieving,' 'incredible,' and 'untrustworthy.' In the New Testament, it describes those without faith, including unbelievers and unfaithful individuals, appearing in verses like Matthew 17:17 and Revelation 21:8.
ἄ-πιστος, -ον
(< ἀ- neg., πιστός),
[in LXX: Pr 17:6 28:25, Is 17:10*;]
of things, incredible: Ac 26:8;
ἄπιστος, -ov, (πιστός), [fr. Hom. down], without faith or trust; 1. unfaithful, faithless, (not to be trusted, perfidious): Lk. xii. 46; Rev. xxi.8. 2. incredible, of things: Acts xxvi. 8; (Xen. Hiero 1, 9; symp. 4, 49; Cyr. 3,1, 26; Plat. Phaedr. 245 c.; Joseph. antt. 6, 10, 2, ete.). 3. unbelieving, incredulous: of Thomas disbelieving the news of the resurrection of Jesus, Jn. xx. 27; of those who refuse belief in the gosnel, 1 Co. vi. 6; vii. 12-15; x. 27; xiv. 22 sqq.; [1 Tim. v. 8]; with the added idea of impiety and wickedness, 2 Co. iv. 4; vi. 14 sq. of those among the Christians themselves who reject the true faith, Tit. i. 15. without trust (in God), Mt. xvii. 17; Mk. ix.19; Lk. ix. 41." ἁπλότης, -ητος, 7, singleness, simplicity, sincerity, mental honesty; the virtue of one who is free from pretence and dissimulation, (so in Grk. writ. fr. Xen. Cyr. 1, 4, 3; Hell. 6,1,18,down)…
Read the full entry →ἄπιστος may be cited from Sy// 80 253 (iii/B.c.) meaning first “incredible” and then ‘‘incredulous” : ὅτι τοίνυν ἔμπροσθεν ἀπιστεῖς avro[ts] (the inscriptions recording cures), οὐκ ἐοῦσιν ὀπίστοις, τὸ λοιπὸν ἔστω τοι, φάμεν, "Απιστος ὄν[ομα]. It is MGr.
ἄπιστος (apistos) — unbelieving.
ἄπιστος, ον,
I. passive, not to be trusted, and so:
I.1. of persons and their acts, not trusty, faithless, ὑπερφίαλοι καὶ ἄ.[Refs 8th c.BC+]; δολοπλοκίαι[Refs 6th c.BC+]mistrusted, [Refs 5th c.BC+]; θράσει ἀ. ἐπαιρόμενος by untrustworthy, groundless confidence, [Refs 5th c.BC+]; shifty, unreliable, [Refs 5th c.BC+]
I.2. of reports and the like, incredible, uncertain in [Refs 7th c.BC+]; τὸ ἐλπίδων ἄ. undreamed of even in hope, [Refs 5th c.BC+]: comparative -ότερος, λόγος[Refs 4th c.BC+]: superlative, πίστις ἀπιστοτάτη[Refs 5th c.BC+]
II. active, mistrustful, incredulous, suspicious, θυμὸς δέ τοι αἰὲν ἄ.[Refs 8th c.BC+]less credulous, [Refs 5th c.BC+]; ἄ. πρὸς Φίλιππον distrustful towards him, [Refs 4th c.BC+]; ἄ. εἶ.. σαυτῷ you do not believe…
ἄπιστος
apistos
from 1 (as a negative particle) and 4103; (actively) disbelieving,
i.e. without Christian faith (specially, a heathen); (passively)
untrustworthy (person), or incredible (thing):--that believeth not,
faithless, incredible thing, infidel, unbeliever(-ing).
see GREEK for 1
see GREEK for 4103
ἄπιστος, ον
Adj
unbelieving, incredulous, unchristian, unbeliever
ἄπιστος apistos 23x
unbelieving, without confidence in any one, Mt. 17:17; violating one’s faith, unfaithful, false, treacherous, Lk. 12:46; an unbeliever, infidel, pagan, 1 Cor. 6:6; pass. incredible, Acts 26:8
ἄπιστος pass. not to be trusted, and so,
of persons and their acts, not trusty, distrusted, faithless, Il., etc.; θράσος ἄπ. groundless confidence, Thuc.
of reports and the like, incredible, Hdt., Aesch.; τὸ ἐλπίδων ἄπιστον what one cannot believe even in hope, Soph.
act. not believing or trusting, mistrustful, incredulous, suspicious, Od.; ἀπιστότερος less credulous, Hdt.; ἄπιστος πρὸς Φίλιππον distrustful towards him, Dem.; ἄπιστος σαυτῶι not believing what you say yourself, Plat.; τὸ ἀπ. ῀ ἀπιστία, Thuc.:—in NTest., unbelieving, an unbeliever,
not obeying, disobeying, c. gen., Aesch.
adv. ἀπίστως,
pass. beyond belief, Thuc.
act. distrustfully, suspiciously, id. Thuc.
Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
23 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 23 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
δύσελπις μὲν γίνεται, εἰ νῦν μόνον ἀλλὰ μὴ καὶ αὖθις ἐλπίζει τὸν θεὸν ὀμβρήσειν αὐτῷ ἀγαθά, ἄπιστος δέ, εἰ μὴ πεπίστευκε καὶ νῦν καὶ ἀεὶ τὰς τοῦ θεοῦ χάριτας ἀφθόνως τοῖς ἀξίοις προσνέμεσθαι, ἄνους δέ, εἰ οἴεται τῶν συναχθέντων ἱκανὸς ἔσεσθαι φύλαξ…
ἄπιστον μὲν οὐδὲν ἐδόκει τῶν ἠγγελμένων λογιζόμενος τοῦ θεοῦ τὴν μεγαλουργίαν καὶ τὴν πρὸς αὐτὸν εὔνοιαν, εἰ καὶ τῷ μεταξὺ χρόνῳ διέλιπεν, ὥρμητο δʼ εὐθὺς πρὸς τὸν Ἰώσηπον.
καὶ ὄψονται τὴν δόξαν αὐτοῦ καὶ τὸ κράτος οἱ ἄπιστοι, καὶ ξενισθήσονται ἰδόντες τὸ βασίλειον τοῦ κόσμου ἐν τῷ Ἰησοῦ, λέγοντες: Οὐαὶ ἡμῖν, ὅτι σὺ ἦς, καὶ οὐκ ᾔδειμεν καὶ οὐκ ἐπιστεύομεν καὶ οὐκ ἐπειθόμεθα τοῖς πρεσβυτέροις τοῖς ἀναγγέλλουσιν ἡμῖν…
κωμογραμματεῖ τῆς προειρημένης κώμης. λεγομένου δὲ τοῦ ἀρχιφυλακίτου τῆς κώμης, ὅτι ἀφῃρηνται ὑπὸ τῶν ἀπίστων λῃστόρων … μάχαιρα Πτολεμαίου τοῦ Νικάνδρου … ἐπεφονεύομεν. ὁ πατὴρ δὲ παραγενόμενος πρὸς τὸν
ἢ ἐπι… υμειν ἕνα κ … ε μετὰ ταῦτα δράματος … διηγήματα τῆς προαιρέσεως ἀπιστου … … α … εν δη … βουλη … νειλας τῆς Ἀρσι… … ο
πεπληρῶσθαι παρὰ τῆς ὑμετέρας ἀδελφικῆς ποθεινότητος τὰ καλανδικὰ αὐτοῦ, καὶ ἐκ πρώτης μὲν ἀκοῆς ἄπιστον ἐδόκει μοι τὸ λεχθέν, πολὺν γὰρ εὔφημον λόγον ὑπὲρ αὐτοῦ συνεῖρεν ἐνταῦθα διάγουσα, καὶ
οὐδείς is built from the negation οὐ (not) and εἷς (one), meaning no one or none. It appears in various contexts in the New Testament, often emphasizing the absence of people or things, such as in Matthew 5:13 and John 1:18. The word can also be used adverbially to mean not at all or nothing.
οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Lk 22:35 23:14, Ac 15:9 19:27 26:26, I Co 13:2, II Co 11:8; cf. Bl., § 6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή,
no, no one, none: with nouns, Lk 4:24, Jo 10:41, Ro 8:1, al.; absol., Mt 6:24, Mk 3:27, Lk 1:61, Jo 1:18, Ac…
Read the full entry →οὐδείς. P Alex 4° (iii/B.c.) (= Witkowski’, p. 52), οὐδείς σε ἀνθρώπων μὴ ὠφειλήσηι. For a similar use of οὐθείς, cf. P Petr 11. 13(19)!8 (B.c. 258-3) (= Witkowski?, p. 20) τοῦτο {δ᾽ ἔχε τῆι δια[νοία]ι, ὅτι οὐθέν σοι μὴ γενηθῆι λυπηρόν, ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισμένον τοῦ σε γενέσθαι ἄλυπον, ‘‘but hold this fact in your mind, that nothing vexatious may happen to you, but that I have used every forethought to keep you free from trouble’’ (Ed.). Another ex. of the neut. οὐδέν is the illiterate BGU II. 380" (ili/A.D.) (= Selections, p. 105) οὐδὲν περισότε[ρ]ον ext σε. οὐδ΄ ποτε “there is nothing so much the matter with you.’’ The stronger οὐδέν is sometimes used for οὐ : see Epict. iv. ro. 36 οὐδὲν κωλύονται ἀθλιώτατοι εἶναι Kal δυστυχέστατοι (cited by Radermacher G7. p. 26), and possible NT exx. in Ac 18! (but cf. Blass Gr. p. 104), Rev 377, The usual accumulation of negatives may be…
Read the full entry →οὐδείς (oudeis) — none.
οὐδείς,
feminine οὐδεμίᾰ (never nominative accusative -μίη, -μίην, since οὐδεμιῇ is probably in [Refs], rarely οὐδ᾽ ἴα [Refs 7th c.BC+], not one, i.e. no one, none, used by [Refs 8th c.BC+], except in the phrase τὸ ὃν μένος οὐδενὶ εἴκων [Refs 8th c.BC+]; οὐδείς is found in [Refs 5th c.BC+]: rare in plural, no set of persons or things, [Refs 5th c.BC+]; οὐδένων εἰσὶ βελτίους, i.e. οὔ τινων ἄλλων, [Refs 5th c.BC+] —In _Ionic dialect_ the _plural_ is usually οὐδαμοί.
2. οὐ. ὅστις οὐ every one, [Refs 5th c.BC+]; οὐδὲν ὅ τι οὐ every, [Refs]; this came to be regarded as one word, so that οὐδείς passed into the same case as ὅστις, οὐδένα ὅντινα οὐ κατέκλασε [Refs 5th…
οὐδείς οὐθείς
oudeis
oudemia oo-dem-ee'-ah, and neuter
ouden oo-den'
from 3761 and 1520; not even one (man, woman or thing), i.e. none,
nobody, nothing:--any (man), aught, man, neither any (thing), never
(man), no (man), none (+ of these things), not (any, at all, -thing),
nought.
see GREEK for 3761
see GREEK for 1520
οὐδείς, οὐδεμία, οὐδέν
Adj
no one, none, nothing
οὐδείς oudeis 227x
latter form, οὐθείς (G4032), not one, no one, none, nothing, Mt. 5:13; 6:24; 19:17; met. οὐδέν, nothing, of no account, naught, Jn. 8:54; Acts 21:24
οὐδείς never οὐδεμίη and not one, i. e. no one, none, as Lat. nullus, for ne ullus, Hom., etc.:—rare in pl. (οὐδαμοί being used instead), Xen.; πρὸς οὐδένας τῶν Ἑλλήνων Dem.; v. infr. II. 3.
οὐδεὶς ὅστις οὐ, Lat. nemo non, every one, Hdt., attic; οὐδὲν ὅ τι οὐ, Lat. nihil non, every, Hdt.; this came to be regarded as one word, so that οὐδείς passed into the same case as the relative, οὐδένα ὅντινα οὐ κατέκλασε Plat.
naught, good for naught, Ar.
in neut. of persons, οὐδέν εἰμι Hdt.; πρὸς τὸν οὐδένα Eur.; οὐδὲν εἶναι to be good for nothing, Ar.
in pl., οὐδένες ἐόντες being nobodies, Hdt.; ὄντες οὐδένες Eur.; ὁ μηδὲν ὢν κἀξ οὐδένων κεκλήσομαι id. Eur.
Adj-NSN-N — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN-N Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter Negative
235 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 235 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 113 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.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
Φιλωτέρειον Δρύτωνι Παμφίλου ὄντα συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς
ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι
καὶ Φάφις καὶ οἱ παρʼ ἡμῖν πάντες. μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι. ὑπελάμβανον φονευθήσεσθαι. οὐθὲν ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι.
καθαρός is an adjective meaning 'clean' or 'pure,' used in various contexts including physical cleanliness, ceremonial purity, and moral integrity. It appears in the New Testament in verses like Matthew 23:26 and Acts 18:6, where it describes both tangible items and ethical states. The term is related to the Hebrew word for purity and is often contrasted with concepts of defilement.
THE difference between these words is hard to express, even while one may instinctively feel it. They are continually found in company with one another (Plato, Phileb. 52d; Eusebius, Prep. Evan. xv. 15. 4), and words associated with the one are in constant association with the other. EiAcxpevns occurs only twice in the N. T. (Phil. i. 10; 2 Pet. iii. 1); once also in the Apocrypha (Wisd. vii. 25) ; εἰλικρινεια three times (1 Cor. v. 8; 2 Cor. i. 12: ii. 17). Its etymology, like that of ‘sincere,’ which is its best English rendering, is doubtful, uncertainty in this matter causing also uncertainty in the breathing. Some, as Stallbaum (Plato, Phedo, 66 a, note), connect with ἔλος, ἴλη (εἴλειν, εἴλεῖν), that which is cleansed by much rolling and shaking to and fro in the sieve; ‘ volubili agitatione secretum atque adeocribro purgatum.’? Another more familiar and more beautiful etymology…
Read the full entry →καθαρός, -d, -dv; [akin to Lat. castus, in-cestus, Eng. chaste, chasten; Curtius § 26; Vanitek p. 177]; fr. Hom. down; Sept. mostly for WW ; clean, pure, (free from the admixture or adhesion of any thing that soils, adulterates, corrupts) ; a. physically : Mt. xxiii. 26; xxvii. 59; Heb. x. 22 (23); Rev. xv. 6; xix. 8, 14, and Ree. in xxii. 1; χρυσίον, purified by fire, Rev. xxi. 18, 21; ina similitude, like a vine cleansed by pruning and so fitted to bear fruit, Jn. xv.3; ὁ NeAoup.. . - καθαρὸς ὅλος (where the idea which Christ expresses figuratively is as follows: ‘he whose inmost nature has been renovated does not need radical renewal, but only to be cleansed from every several fault into which he may fall through intercourse with the unrenewed world’), Jn. xiii. 10. b. in a levitical sense ; clean, i. 6. the use of which is not forbidden, imparts no uncleanness: πάντα καθαρά, Ro.…
Read the full entry →καθαρός. The word and its derivatives have a wide range of use, being applied physically to animals, land, grain, bread, milk, etc., e.g. Chrest. I. 89° (A.D. 149) κ]αὶ δοκιμάσας (μόσχον) ἐσφράγισα ὡς ἔστιν καθαρός, BGU IV. 1018° (iii/A.D.) παραδώσο (/.dow) τὰς ἀρούρας καθαρὰς ὡς παρέλαβον, P | Oxy VIII. 1124! (A.D. 26) πυρὸν νέο[ν] καθαρὸν ἄδολον, 0. IV. 736% (c. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν), BGU IV. 11098 (B.C. 5) θηλάζουσαν τῶι ἰδίῳ αὐτῆς γάλακτι καθαρῷ, and metaphorically to ‘‘freedom” from disadvantages of various kinds, as in 74. 10407! (ii/A.D.) καθαρ[ὰ]ν yap ἔχων τὴν ψυχὴν οὐδενὸς ἐπιστί. . . .]y τῶν διαβαλόντων, or in the epitaphs Aazbe/ 516! (c. A.D. 1) καθα[ρ]ὰν δὲ φυλάξας [σωφροσύνης ἀρετὴν τόν]δε λέλονχε τάφον, 653. (iii/A.D.) ὡς ἀνίῃ καθαρή, of a mind freed from care: cf. also P Lond 178'3 (A.D. 145) (= II. p. 207) τὸ δὲ χειρόγραφον τοῦτο δισσὸν γραφὲν καθαρὸν ἀπὸ…
Read the full entry →καθαρός (katharos) — clean.
κᾰθᾰρ-ός, ά, όν,
Doric dialect καθαρός [Refs 5th c.AD+], Aeolic dialect κόθ- [Refs 7th c.BC+]; compare ἀνακαθαίρω, κάθαρσις:
1. physically clean, spotless (not in [Refs 8th c.BC+]; of persons, cleanly, κ. περὶ ἐσθῆτα [Refs 4th c.BC+]
2. clear of admixture, clear, pure, especially of water, Βορυσθένης ῥέει καθαρὸς παρὰ θολεροῖσι [LXX+5th c.BC+]; κ. φάος, φέγγος, [Refs 5th c.BC+]; of white bread, Wilcken [LXX+3rd c.BC+]; ἄλευρον κ. [Refs]; χρυσίον, ἀργύριον -ώτατον, [Refs 5th c.BC+]winnowed, πυρὸς κ. ἄδολος [Refs 2nd c.BC+], etc.; of metals, etc., σίδηρος [Refs 5th c.AD+], etc.; ἀρωμάτων, καθαρῶν, λαχάνων, uncertain meaning in [Refs 4th c.AD+]; ἄκρατος καὶ κ. νοῦς [Refs 5th c.BC+]; of feelings, unmixed, μῖσος τῆς ἀλλοτρίας φύσεως [Refs 6th c.BC+]; serene, φρήν [Refs 5th…
καθαρός
katharos
of uncertain affinity; clean (literally or figuratively):--clean,
clear, pure.
καθαρός, ά, όν
Adj
clean, pure, unstained
καθαρός κα^θα^ρός, clear of dirt, clean, spotless, unsoiled, Od., Hdt., Eur.
clear, open, free, ἐν καθαρῷ (sc. τόπῳ) in a clear, open space, Il.; ἐν καθαρῷ βῆναι to leave the way clear, Soph.; διὰ καθαροῦ ῥέειν, of a river whose course is clear and open, Hdt.; τὸ ἐμποδὼν ἐγεγόνεε καθαρόν the hindrance was cleared away, id. Hdt.:—c. gen., γλῶσσα καθαρὴ τῶν σημηΐων clear of the marks, id. Hdt.
in moral sense, clear from shame or pollution, pure, καθαρῷ θανάτῳ Od.: esp. clear of guilt or defilement, clean, pure, Theogn., Aesch.; καθαρὸς χεῖρας Hdt.:—so, of persons purified after pollution, ἱκέτης προσῆλθες κ. Aesch.; of things, βωμοί, θύματα, δόμοι, μέλαθρα id. Aesch., Eur.:—c. gen. clear of or from a charge, κ. ἐγκλημάτων, ἀδικίας, κακῶν, etc., Horace's sceleris purus…
Read the full entry →Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
28 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 26 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 128 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 ἔστιν ὑπερουράνιος ἀστήρ, πηγὴ τῶν αἰσθητῶν ἀστέρων, ἣν οὐκ ἂν ἀπὸ σκοποῦ καλέσειεν ἄν τις παναύγειαν, ἀφ’ ἧς ἥλιος καὶ σελήνη καὶ οἱ ἄλλοι πλάνητές τε καὶ ἀπλανεῖς ἀρύτονται, καθ’ ὅσον ἑκάστῳ δύναμις, τὰ πρέποντα φέγγη, τῆς ἀμιγοῦς καὶ καθαρᾶς…
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Σινᾶ πρὸς Μωϋσῆν κατὰ πρόσωπον: Καὶ ἁγιάσατε τὸ σάββατον κυρίου χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν
δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Παήρι ἐν μηνὶ Παχὼν λ τοῦ αὐτοῦ ἔτους νέον καθαρὸν καὶ ἄδολον ἀπὸ παντός, καὶ ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν ἐν Κροκοδίλων πόλει τοῖς
τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ δεδανεισμένος Ὥρωι ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 638 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word μιαίνω (*miainō*) means to stain or defile, both physically and morally. It covers a range of uses, including ceremonial pollution and moral taint, as seen in various New Testament passages. The word is related to μολύνω (*molynō*), which also means to defile but lacks the neutral or honorable connotations that μιαίνω can carry.
μιαίνω,
[in LXX chiefly for טָמֵא;]
to dye or stain.
to stain, defile, soil;
in physical sense;
in moral sense: Tit 1:15, He 12:15, Ju 8;
in ritual sense (cf. Le 22:5, al.): Jo 18:28.†
SYN.: μολύνω, to besmear, which also differs from μ. in that it is never used, as μ. in its primary meaning, in an honourable sense (cf. Tr., Syn., § xxxi).
μιαίνω (miainō) — to stain.
μῐαίνω,
future μιᾰνῶ [Refs 5th c.BC+]; 3rd.pers. singular μιᾰνεῖ [LXX]: aorist ἐμίηνα [LXX+8th c.BC+]; participle μιάνας [Refs 6th c.BC+]: perfect μεμίαγκα [Refs 1st c.AD+]:—middle, aorist ἐμιήνατο [Refs 4th c.AD+]:—passive, future μιανθήσομαι [Refs 5th c.BC+]aorist ἐμιάνθην, Epic dialect μιάνθην (see. below): perfect μεμίασμαι[LXX+2nd c.AD+]; 3rd.pers. singular μεμίανται [Refs 3rd c.AD+] (but 3rd.pers. plural, [Refs 3rd c.BC+]; infinitive μεμιάνθαι [Refs 1st c.BC+]aorist 2 passive ἐμίᾱν in 3rd.pers. singular subjunctive μιᾷ [Refs]future passive μιᾱσέω in 3rd.pers. singular indicative μιᾱσεῖ[Refs] 164:—stain, dye, ὡς δ᾽ ὅτε τίς τ᾽ ἐλέφαντα γυνὴ φοίνικι μιήνῃ [Refs 8th…
Read the full entry →μιαίνω
miaino
perhaps a primary verb; to sully or taint, i.e. contaminate
(ceremonially or morally):--defile.
μιαίνω
v.
I stain, pollute, defile
μιαίνω miainō 5x
pr. to tinge, dye, stain; to pollute, defile, ceremonially, Jn. 18:28; to corrupt, deprave, Tit. 1:15 (2x); Heb. 12:15; Jude 8*
μιαίνω properly, to stain, dye, ἐλέφαντα φοίνικι μιαίνειν (cf. Virgil's violaverit ostro si quis ebur), Il.
to stain, defile, sully, esp. with blood, μιάνθην (epic 3rd dual for μιανθήτην) αἵματι μηροί id. Il.; αἵματι πεσεῖ μιανθείς Soph.; μ. τοὺς θεῶν βωμοὺς αἵματι Plat.; βορβόρωι ὕδωρ μιαίνων Aesch.
of moral stains, to taint, defile, Pind., Trag.; hence Soph. says, θεοὺς μιαίνειν οὔ τις ἀνθρώπων σθένει:— Pass. to incur such defilement, Aesch., etc.; μιαίνεσθαι τὴν ψυχήν Plat.; τῆς ἄλλης [γῆς] αὐτῶι μεμιασμένης Thuc.
Verb-RPI-3S — Verb · perfect · passive · indicative · third person · singularperfect passive indicative — a past action whose result still stands.
V-RPI-3S Part of Speech: Verb Tense: peRfect Voice: Passive 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.
← 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 100 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 εἰ μὴ κεκοινώνηκεν τοῦ σκέμματος, ὅτι τοιούτου γυνὴ γέγονεν, μεμίανται.
πολιὰς ἔχοντα, ἀλλὰ οἶδα ὅτι ἐν ὀλίγῳ χρόνῳ παύσομαι, αὗται δὲ γυναῖκές εἰσιν. ἐὰν μιανθῶσιν, οὐ μὴ γένονται καθαραὶ πώποτε. τῇ ιδ ᾤμην με ἐν Ἀλεξανδρήᾳ με εἶναι ἐπάνω
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
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 καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
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
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
νοῦς (nous) refers to the mind or intellect, encompassing faculties of perception, understanding, and reasoning. It appears in various New Testament contexts, such as in Romans and Philippians, often contrasting with the flesh or spirit. The entries indicate its use for both divine and human thought processes, but they do not present significant disagreement on its meanings.
νοῦς
(contr. from νόος),ὁ, gen., dat., νοός, νοΐ (late forms, = cl., νοῦ, νῷ; Bl., § 9, 3), acc., νοῦν,
[in LXX chiefly for לֵב, לֵבָב;]
νοῦς (contr. fr. νόος)» 6, gen. νοός, dat. voi, (so in later Grk. for the earlier forms νοῦ, νῷ, contr. fr. νόου, νόῳ ; cf. Lob. ad Phryn. p. 453; W. § 8, 2 b.; [B. 12 sq. (12)]), ace. νοῦν (contr. fr. νόον), Sept. for 39 and 339, [fr. Hom. down]; mind (Germ. Sinn), i.e. 1. the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining; hence spec. a. the intellective faculty, the understanding: Lk. xxiv. 45 (on which see διανοίγω, 2); Phil iv. 7; Rey. xiii. 18; xvii. 9; opp. to τὸ πνεῦμα, the spirit intensely roused and completely absorbed with divine things, but destitute of clear ideas of them, 1 Co. xiv. 14 sq. 19; ἔχειν τὸν νοῦν κυρίου [L txt., al. Χριστοῦ), to be furnished with the understanding of Christ, 1 Co. ii. 16°. b. reason (Germ. die Vernunft) in the narrower sense, as the capacity for spiritual truth, the higher powers…
Read the full entry →νοῦς (nous) — mind.
νόος, νόου, ὁ,
Attic dialect contraction νοῦς, genitive νοῦ: [Refs 8th c.BC+] uses the contraction form once, in nominative, [Refs 8th c.BC+]: Trag. use contraction form, except in [Refs 5th c.BC+]: Aeolic dialect genitive νῶ [Refs 7th c.BC+]: irregular forms are found in “NT” and later writers, genitive νοός [LXX+NT+1st c.AD+], is rare in early writers, as [Refs 5th c.BC+]
1. mind, as employed in perceiving and thinking, sense, wit, οὐ λῆθε Διὸς πυκινὸν ν. [Refs 8th c.BC+]; νόῳ prudently, [Refs 8th c.BC+]; παρὲκ νόον senselessly, [Refs 8th c.BC+]; σὺν νόῳ wisely, [Refs 5th c.BC+]; ξὺν νῷ with play on ξυνῷ, [Refs 5th c.BC+]; νόῳ λαβεῖν τι to apprehend it, [Refs 5th c.BC+]; νόῳ σχεῖν, ἔχειν, recall, remember, [Refs 5th c.BC+]; ἀγαθὸς ν., σπουδαῖος ν., [Refs 5th…
νοῦς
nous
probably from the base of 1097; the intellect, i.e. mind (divine or
human; in thought, feeling, or will); by implication, meaning:--mind,
understanding. Compare 5590.
see GREEK for 1097
see GREEK for 5590
νοῦς, νοός, νοΐ, νοῦν, ὁ
n.m.
the mind, reasoning faculty
νοῦς nous 24x
the mind, intellect, 1 Cor. 14:15, 19; understanding, intelligent faculty, Lk. 24:45; intellect, judgment, Rom. 7:23, 25; opinion, sentiment, Rom. 14:5; 1 Cor. 1:10; mind, thought, conception, Rom. 11:34; 1 Cor. 2:16; Phil. 4:7; settled state of mind, 2 Thess. 2:2; frame of mind, Rom. 1:28; 12:2; Read the full entry →
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
mind (nous, dianoia, sunesis):
1. No Precision in the Terms Used:
We look in vain in the Old Testament and New Testament for anything like scientific precision in the employment of terms which are meant to indicate mental operations.
In the Old Testament lebh is made to stand for the various manifestations of our intellectual and emotional nature. We are often misled by the different renderings in the different versions, both early and late.
Sometimes nephesh or "soul" is rendered by "mind" (De 18:6 the King James Version, "desire of his soul" or "mind"); sometimes ruah or "spirit" (Ge 26:35, "grief of mind," ruah). Here Luther renders the term Herzeleid ("grief of heart"), and the Vulgate (Jerome's Latin Bible, 390-405 A.D.) animum. Sometimes lebh is used, as in
24 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 24 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
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…
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
εὐλογητὸς ὁ κύριος ἡμῶν, ἀδελφοί, ὁ σοφίαν καὶ νοῦν θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ: λέγει γὰρ ὁ προφήτης παραβολὴν κυρίου: τίς νοήσει, εἰ μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν κύριον αὐτοῦ;
r Φίλων Ζήνωνι χαίρειν. εἰ αὐτός τε ἔρρωσαι καὶ τὰ ἄλλα σοί ἐστιν κατὰ νοῦν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἐγραψέν μοι Μαιανδρία ὅτι χλαμύδα
r Δημέας Ζήνωνι χαίρειν. εἰ τῶι τε σώματι ἔρρωσαι καὶ τὰ λοιπά σοι κατὰ νοῦν ἐστιν, εὖ ἂν ἔχοι· ὑγίαινον δὲ καὶ αὐτός. ἀπώκνησα παραγενέσθαι διὰ τὸ μήτε σέ
τοῖς ἐκ τοῦ αὐτοῦ ἡμῖν ὑπαίθρου δίδοται, λαμβανόντων ἡμῶν τὸ μὲν σιτώνιον καθὼς … νοι, ἐν δὲ τοῖς κατὰ τὰς ἀγορὰς καὶ τοῦ … ἐνιαυτοῦ εἰς τὴν κράστιν τῶν
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
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 καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
συνείδησις (suneidēsis) refers to consciousness and conscience, derived from the root meaning 'joint knowledge.' It encompasses self-awareness, moral discernment, and the inner sense of right and wrong. In the New Testament, it appears in various contexts, including ethical discussions in Romans and 1 Corinthians. The lexicons note its philosophical depth, particularly in Pauline writings, suggesting a unique connotation distinct from earlier uses.
συν-είδησις, -εως, ἡ
(< συνεῖδον),
[in LXX: Ec 10:20 (מַדָּע), Wi 17:11, Si 42:18 א * ;]
consciousness: c. gen. obj., He 10:2, I Pe 2:19.
In ethical sense, innate discernment, self-judging consciousness, conscience (Stoics and late writers): Ro 2:15 9:1, I Co 10:29, II Co 1:12 4:2 5:11, I Ti 4:2, He 9:14; σ. ἀγαθή, Ac 23:1, I Ti 1:5, 19, I Pe 3:16, 21; ἀσθενής, I Co 8:7, 10; ἀσθενοῦσα…
συν-είδησις, -ews, 7, (συνεῖδον), Lat. conscientia, [lit. ‘joint-knowledge’; see σύν, II. 4], 1. 6. a. the consciousness of anything: with a gen of the obj., τῶν ἅμαρτιῶν, a soul conscious of sins, Heb. x. 2 (rod μύσους, Diod. 4, 65; συνείδησις εὐγενής, consciousness of nobility; a soul mindful of its noble origin, Hdian. 7, 1, 8 [3 ed. Bekk.]). b. the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latler, commending the one, condemning the other ; conscience: with a gen. of the subj., ἡ o. τινος, Ro. ii. 15 (where the idea of ἡ συνείδησις is further explained by καὶ μεταξὺ... ἢ καὶ ἀπολογουμένων [ef. W. 580 (539); see ἀπολογέομαι, 2, and συμμαρτυρέω]); Ro. ix. 1; 1 Co. viii. 7 [0 W. § 30, 1 a.], 10,12; x. 29; 2Co.i. 12; iv. 2; v. 11; Heb. ix. 14 (ἡ τοῦ φαύλου συνείδησις, Philo, fragm., vol. ii. p. 659 ed. Mangey [vi. p. 217 sq. ed.…
Read the full entry →συνείδησις, (1) lit. “‘co-knowledge,’’ hence ‘‘consciousness’’: P Par Ρ. 422? (ii/A.D.) ὅταν ἰσελθῇς, καλῇ ὥρᾳ, εὑρήσις συνίδησιν, “lorsque tu seras entré, ἃ la bonne heure, tu trouveras les gens au courant de la chose(?)’’ (Ed.), P Ryl II. 116° (A.D. 194) θλειβομένη τῇ συνειδήσει περὶ ὧν ἐνοσφίσατο ἔν τε ἐνδομενείᾳ καὶ ἀποθέτοις, ‘‘oppressed by the consciousness of what she had appropriated both of the furniture and stored articles ’’ (Edd.), P Flor III. 3381? (iii/A.D.) οἶδα yap ὅτι συψειδήσι (‘“‘coscenziosamente,’’ Ed.) σπουδάζεις ἐμοί, P Oxy I, 1231} (iii/iv A.D.) ἤδη γὰρ οἱ τῶν ἄλλων πόλεων συνείδησιν εἰσήνεγκαν τοῖς κολλήγαις αὐτῶν, εἰσῆλθαν, “already the notaries of the other towns have acquainted their colleagues, and they have come in”’ (Edd.), BGU IV. 1024 41-7 (iv/A.D.) τὴν συνείδησιν τ[ῶν πεπραγμένων (?) . ., and P Par 211° (A.D. 616) ὁμολογοῦμεν γνώμῃ ἑκουσίᾳ καὶ αὐθαιρέτῳ…
Read the full entry →συνείδησις (suneidēsis) — conscience.
συνείδησις, εως, ἡ,
knowledge shared with another, τῶν ἀλγημάτων (in a midwife) [Refs 2nd c.AD+]
2. communication, information, εὑρήσεις σ. [Refs 2nd c.AD+]; σ. εἰσήνεγκαν τοῖς κολλήγαις αὐτῶν [Refs 3rd c.AD+]
3. knowledge, λῦε ταῦτα πάντα μὴ διαλείψας ἀγαθῇ σ. (variant{ἀγαθῇ τύχῃ}) [Refs 5th c.BC+]
4. consciousness, awareness, [τῆς αὑτοῦ συστάσεως] [NT+5th c.BC+]; inner consciousness, ἐν σ. σου βασιλέα μὴ καταράσῃ [LXX+NT]
5. consciousness of right or wrong doing, conscience, Periander and [Refs 6th c.BC+]; ἐὰν ἐγκλήματός τινος ἔχῃ σ. [Refs] (a) ii 19; βροτοῖς ἅπασιν ἡ σ. θεός [NT+4th c.BC+]; ἀπρόσκοπος πρὸς τὸν θεόν[NT+2nd c.AD+]; κολαζομένους κατὰ συνείδησιν [Refs…
συνείδησις, εως, ἡ
n.f.
the conscience
συνείδησις syneidēsis 30x
consciousness, Heb. 10:2; a present idea, persisting notion, impression of reality, 1 Pet. 2:19; conscience, as an inward moral impression of one’s actions and principles, Acts 23:1; 24:16; Rom. 9:1; 2 Cor. 1:12; conscience, as the inward faculty of moral judgment, Rom. 2:15; 13:5; 1 Cor. 8:7b, 10, 12; 10:25, 27, 28, 29; 2 Cor. 4:2; 5:11; 1 Tim. 1:5, 19; 3:9; 4:2;
συνείδησις συνείδησις, εως, from συνειδέναι inf. of σύνοιδα self-consciousness: conscience, NTest.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
kon'-shens (he suneidesis):
I. SEQUENT CONSCIENCE
1. Judicial
2. Punitive
3. Predictive
4. Social
II. ANTECEDENT CONSCIENCE
III. INTUITIONAL AND ASSOCIATIONAL THEORIES
IV. THE EDUCATION OF CONSCIENCE
V. HISTORY AND LITERATURE
1. Earlier Views
2. Reformation and After
I. Sequent Conscience.
The aspect of conscience earliest noticed in literature and most frequently referred to at all times is what is called the Sequent Conscience--that is to say, it follows action.
1. Judicial:
This is judicial. No sooner is a decision formed than there ensues a judgment favorable or adverse, a sentence of guilty or not guilty. Conscience has often been compared to a court of law, in which there are culprit, judge, witnesses and jury; but these are all in the subject's own breast, and are in fact himself.
2. Punitive:
Conscience
That faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct. It is common to all men. Like all our other faculties, it has been perverted by the Fall (John 16:2; Acts 26:9; Rom. 2:15). It is spoken of as “defiled” (Titus 1:15), and “seared” (1 Tim. 4:2). A “conscience void of offence” is to be sought and cultivated (Acts 24:16; Rom. 9:1; 2 Cor. 1:12;
Is that faculty common to all free moral agents, Ro 2:13-15, in virtue of which we discern between right and wrong, and are prompted to choose the former and refuse the latter. Its appointed sphere is in the regulation, according to the will of God revealed in nature and the Bible, of all our being and actions so far as these have a moral character. The existence of this faculty proves the soul accountable at the bar of its Creator, and its voice is in an important sense the voice of God. We feel that when pure and fully informed, it is an unerring guide to duty, and that no possible array of inducements can justify us in disregarding it. In man, however, though this conviction that we must do what is right never fails, yet the value of conscience is greatly impaired by its inhering in a depraved soul, whose evil tendencies warp and…
31 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 31 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
ἱκετεύωμεν οὖν τὸν θεὸν οἱ συνειδήσει τῶν οἰκείων ἀδικημάτων ἐλεγχόμενοι, κολάσαι μᾶλλον ἡμᾶς ἢ παρεῖναι·
οὐ μὴν ὅ γε Καῖσαρ ἐπιβλέπων αὐτοὺς ὡς εἶχον ἀσύνετον ἐποιεῖτο τὸ μὴ κατὰ συνείδησιν ἀτοπωτέραν, ἀλλʼ ἐξ ἀπειρίας καὶ μετριότητος ὀκνεῖν, ἐλεεινοί τʼ ἐγεγόνεισαν τοῖς παροῦσιν ἰδίᾳ καὶ τὸν πατέρα διεκίνησαν ἀληθινῷ τῷ πάθει συνεχόμενον.
οὐ προσήξεις ἐπὶ προσευχὴν ἐν συνειδήσει πονηρᾷ.
ἀντικνήμιον, ἐξ οὗ ἔκτοτε κατακλινὴς ἐγενόμην, τῷ ζῆν κινδυνεύων. τοῦ δὲ δούλου φυγόντος κατὰ συνείδησιν ἧς πεποίηται ἐπηρείας, παρακατασχὼν τὸν ὄνον ἐνέκλισα εἰς τὴν ἐμαυτοῦ οἰκίαν. ἐκ τοῦ τοιούτου
καὶ σὺ ὁ κύριος, ἐντευχθεὶς ὑφʼ ἡμῶν διʼ ἑτέρου ἀναφορίου ὅτι ἐνθάδε οὖσα, ὑπὸ συνειδήσεως θλιβομένη ἀνέφυγεν εἰς τὸν Ἀρσινοείτην, ὅθεν καὶ ἔστιν, ἔγραψας τῷ τῆς Πολέμωνος μερίδος στρατηγῶι
τῷ πράγματι ἕνεκα τοῦ τὸν διὰ τοῦ ἀναφορίου ἀντίδικον δηλωθέντα περιαλέσθαι. διὰ τὴν περισσὸν συνείδησιν ἀξιῶ, ἐάν σου τῇ τύχῃ δόξῃ, τῆς ἀπὸ σοῦ βοηθείας τυχεῖν. ἔστι δὲ τοῦ