Titus 1:9 — Word Study
N1904ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.¶
BSAholdingantechō▸ [cling to, be devoted to] <the>ho according tokata theho teachingdidachē [according to the teaching, in line with sound doctrine] of [the] faithfulpistos [trustworthy, reliable] word,logos [message, doctrine] thathina abledunatos he may beeimi▸ bothkai to encourageparakaleō▸ [exhort, comfort] withen <the>ho teachingdidaskalia [instruction, doctrine] <the>ho soundhugiainō▸ [healthy, uncorrupt] andkai thoseho contradicting [it]antilegō▸ [dispute, argue against] to convict.elegchō▸ [rebuke, correct]
| Greek | English | Parsing |
|---|---|---|
| ἀντεχόμενον | holding | Verb, present, no voice stated |
| τοῦ | <the> | Article, genitive, singular |
| κατὰ | according to | Preposition |
| τὴν | the | Article, accusative, singular |
| διδαχὴν | teaching | Noun, accusative, singular |
| πιστοῦ | of [the] faithful | Adjective, genitive, singular |
| λόγου, | word, | Noun, genitive, singular |
| ἵνα | that | Conjunction |
| δυνατὸς | able | Adjective, nominative, singular |
| ᾖ | he may be | Verb, present, active |
| καὶ | both | Conjunction |
| παρακαλεῖν | to encourage | Verb, present, active |
| ἐν | with | Preposition |
| τῇ | <the> | Article, dative, singular |
| διδασκαλίᾳ | teaching | Noun, dative, singular |
| τῇ | <the> | Article, dative, singular |
| ὑγιαινούσῃ | sound | Verb, present, active |
| καὶ | and | Conjunction |
| τοὺς | those | Article, accusative, plural |
| ἀντιλέγοντας | contradicting [it] | Verb, present, active |
| ἐλέγχειν.¶ | to convict. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it. |
| KJV | Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. |
| ASV | holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers. |
| YLT | holding — according to the teaching — to the stedfast word, that he may be able also to exhort in the sound teaching, and the gainsayers to convict; |
| WEB | holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. |
| BBE | Keeping to the true word of the teaching, so that he may be able to give comfort by right teaching and overcome the arguments of the doubters. |
Where they part company is ἀντεχόμενον — see How Translations Differ.
The sentence is structured around a main verb with a purpose clause detailing the intended outcome of the leader's adherence to sound teaching.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectδυνατός
verbἀντέχω
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 1:9
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 — Qualifications for Eldersgenerated
Titus 1:9 emphasizes the necessity for a church leader to adhere closely to the teachings they have received. This instruction is crucial for maintaining the integrity of the church and ensuring that leaders are equipped to support and correct others in their faith. The surrounding verses highlight the character traits that should be evident in a leader's life, such as hospitality and self-control, as seen in Titus 1:8 and Titus 1:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 2:3 | Then the LORD said to Satan, “Have you considered My servant Job? For there is no one on earth like him, a man who is blameless and upright, who fears God and shuns evil. He still retains his integrity, even though you incited Me against him to ruin him without cause.” |
| 2 | Job 27:6 | I will cling to my righteousness and never let go. As long as I live, my conscience will not accuse me. |
| 3 | Proverbs 23:23 | Invest in truth and never sell it— in wisdom and instruction and understanding. |
| 4 | 1 Thessalonians 5:21 | but test all things. Hold fast to what is good. |
| 5 | 2 Thessalonians 2:15 | Therefore, brothers, stand firm and cling to the traditions we taught you, whether by speech or by letter. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — ἀντεχόμενον, antechōgenerated
The participle ἀντεχόμενον comes from the verb antechō, meaning to hold firmly or cling to. It suggests a strong commitment to the teachings received, indicating that a leader must not only accept but actively adhere to these teachings.
This word conveys a sense of devotion and steadfastness, essential for leaders who are tasked with guiding others in sound doctrine and countering those who oppose it.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'He must hold firmly to the faithful word as it was taught.' This wording is echoed in the KJV and ASV, which emphasize the necessity of holding fast to the teachings.
However, some versions, like the BBE, use 'Keeping to the true word of the teaching,' which shifts the focus slightly to the nature of the teaching itself. The translations agree on the essential meaning but differ in their emphasis on the action of holding or the quality of the word.
Sentence Structuregenerated
The main verb of the verse is δεῖ, meaning 'it is necessary,' which governs the following clauses. The structure includes a participial phrase describing the subject's action and clauses that detail the purpose of this action.
The phrase ἀντεχόμενον serves as a participle, indicating the action that the subject must undertake. The overall structure emphasizes the importance of adherence to sound teaching and the ability to address those who contradict it.
Septuagint Backgroundgenerated
ἀντεχόμενον does not have a direct equivalent in the Septuagint, but it reflects a concept found in the Hebrew Scriptures where faithfulness to God's commands is emphasized.
The term for teaching, διδαχὴν, is often linked to the instruction found in the Old Testament, where adherence to God's law is paramount.
In plain words — the whole versegenerated
Titus 1:9 states that a church leader must hold firmly to the trustworthy message they have been taught. This is important so they can encourage others with sound teaching and correct those who oppose it.
Frequently Asked Questionsgenerated
It means to adhere strongly to the teachings of the faith, ensuring that they guide one's actions and decisions.
Sound teaching is crucial because it helps leaders encourage others in their faith and correct those who may lead others astray.
Failing to hold to sound doctrine can lead to confusion, division, and the spread of false teachings within the church.
Leaders can refute contradictions by being well-versed in Scripture and able to articulate the truth clearly and lovingly.
Reflection Questionsgenerated
- In what ways can I ensure that I am holding firmly to sound teaching in my own life?
- How can I support church leaders in their efforts to maintain sound doctrine?
- What steps can I take to address false teachings I encounter?
- Why is it important for all believers, not just leaders, to be grounded in sound doctrine?
The early church on this verse — how the Fathers read it
The early church Fathers provide insights into the qualifications for bishops as described in this verse. Their comments emphasize the importance of teaching and adherence to Scripture.
When Paul describes the character of those who are called bishops and portrays what sort of a man a bishop ought to be, he instructs that he should be a teacher.Early Church Fathers on Titus 1 →
To Titus he gives commandment that among a bishop’s other virtues [which he briefly describes] he should be careful to seek a knowledge of the Scriptures.Early Church Fathers on Titus 1 →
“For the bishop,” he says, “must hold to the faithful word which is according to the teaching, that he may be able to convict even the gainsayers.” How, then, if he is inexperienced at speaking, as they say,Early Church Fathers on Titus 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Titus 1:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHolding fast the faithful word,.... The doctrine of the Gospel, so called because it is true, and to be believed; it is the word of truth, and truth itself, and contains nothing but truth; and
Read John Gill on Titus 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHolding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. Holding fast - firmly to (cf. Matthew 6:24; Luke 16:13).
Read Robert Jamieson on Titus 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHolding fast the faithful word, as he hath been taught; no airy, uncertain man, that is of that opinion which his company is of, or his age favours, but holding steady the word of faith, as he hath learned it from me, and the rest of the apostles. That he may be able by sound doctrine, both to exhort, his work is to persuade others to the faith, and to convince the gainsayers; by sound arguments to convince those that speak contrary to it; and if he himself be ignorant of, or uncertain, as to that, how can he ever discharge this employment?
Read Matthew Poole on Titus 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. Ver. 9. Holding fast, &c.] αντεχομενον. As with tooth and nail, against those gainsayers that would snatch it from us.
Read John Trapp on Titus 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Holding fast the faithful word as he hath been taught.—More literally, according to the teaching; but the English version gives the sense clearly and exactly. The elder must, St. Paul says, hold fast the faithful word or saying; or, in other words, must steadily adhere to that Christian doctrine taught by St. Paul and his brother Apostles. So St. Paul pressed on Timothy, the chief presbyter of Ephesus, “to hold the pattern of sound words which thou heardest from me” (2 Timothy 1:13); and again, “But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them” (2 Timothy 3:14). Here “the faithful saying,” that formulary so common…
Read Charles John Ellicott on Titus 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Holding fast the faithful word] Conscientiously retaining, and zealously maintaining, the true Christian doctrine, κατατηνδιδαχην, according to the instructions, or according to the institutions, form of sound doctrine, or confession of faith, which I have delivered to thee. That he may be able by sound doctrine] If the doctrine be not sound, vain is the profession of it, and vain its influence. It is good to be zealously affected in a good thing; but zeal for what is not of God will do no good to the souls of men, how sincere soever that zeal may be. To exhort] Them to hold the faith, that they may persevere. And to convince] Refute the objections, confound the sophistry, and…
Read AdamClarke on Titus 1 →CambridgeThe Cambridge Bible for Schools and Colleges9. holding fast the faithful word] Or, the faithful saying, keeping the connexion with the technical phrase of these Epistles, 1 Timothy 1:15. ‘Though no one “faithful saying” is quoted, yet it may be used comprehensively of them all, and is here guaranteed by “the teaching” of the Apostle himself.’ Dr Reynolds.as he hath been taught] The grammar requires, as R.V., which is according to the teaching. The Teaching of the Twelve Apostles is the title of a newly discovered manuscript of very early days placed by Bp Lightfoot ‘somewhere between a.d. 80–110.’ But its title is not intended to suggest its authorship. We may accept it as the private venture of someone who desires to set forth his…
Read Cambridge on Titus 1 →Albert Barnes1798–1870Barnes' Notes on the BibleHolding fast the faithful word - That is, the true doctrines of the gospel.
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
He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it.
holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it.
He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it.
Tyndale line
Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers.
holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers.
Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
Holding fast that faithfull worde according to doctrine, that he also may bee able to exhort with wholesome doctrine, and conuince them that say against it.
Strictly literal
clinging to the faithful word according to the doctrine taught, that he may be able both to encourage with sound teaching and refute gainsayers.
holding — according to the teaching — to the stedfast word, that he may be able also to exhort in the sound teaching, and the gainsayers to convict;
holding—according to the teaching—to the steadfast word, that he may also be able to exhort in the sound teaching, and to convict the deniers;
He should hold tightly to the trustworthy message that was taught, so that he may be able to encourage others with good teaching and correct those who oppose him.
From the Latin
Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine, and to convince the gainsayers.
Simplified
and must be devoted to the trustworthy message as it's taught. In this way he can encourage others through correct teaching, and be able to convince those who disagree.
Keeping to the true word of the teaching, so that he may be able to give comfort by right teaching and overcome the arguments of the doubters.
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.
amplectentem eum, qui secundum doctrinam est, fidelem sermonem : ut potens sit exhortari in doctrina sana, et eos qui contradicunt, arguere.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܒܛܝܠ ܠܗ ܥܠ ܝܘܠܦܢܐ ܕܡܠܬܐ ܕܗܝܡܢܘܬܐ ܕܢܫܟܚ ܐܦ ܠܡܒܝܐܘ ܒܝܘܠܦܢܗ ܚܠܝܡܐ ܘܠܡܟܣܘ ܠܐܝܠܝܢ ܕܡܬܚܪܝܢ
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.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.¶
The standard critical text of the New Testament.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.¶
The previous edition, still widely cited.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.¶
The Society of Biblical Literature edition, freely licensed.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.¶
The edition that turned scholarship toward the earliest manuscripts.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.¶
An independent critical text built from the oldest witnesses then known.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.¶
A recent critical edition following documentary evidence closely.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.¶
The reading of the majority of surviving manuscripts.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Titus 1:9
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.
ἀντέχω is built from ἀντί (against) and ἔχω (to have). It covers meanings such as to hold against, withstand, and adhere to. In the New Testament, it appears in contexts like holding firmly to someone or something, as seen in Matthew 6:24 and Titus 1:9. The lexicons do not show significant disagreement.
ἀντ-έχω: Mid., [pres. dvtéyopar]; fut. ἀνθέξομαι; to hoid before or against, hold back, withstand, endure}; in the N. T. only in Mid. to keep one’s self directly opposite to any one, hold to him firmly, cleave to, paying heed to him: τινός, Mt. vi. 24; Lk. xvi. 13; τῶν ἀσθενῶν, to aid them, care for them, 1 Th. v. 14; τοῦ λόγου. to hold to, hold it fast, Tit.i. 9. (Deut. xxxii. 41; Is. lvi. 4, 6; Prov. iii. 18, ete., and often in Grk. writ.) Cf. Kiihner § 520 b. [2te Aufl. § 416, 2; ef. Jelf § 536]; W. 202 (190); [B. 161 (140)].
ἀντέχομαι. For ἀ. in its more primary NT sense ““Πο]α firmly to’ Mt 6%4, Lk 161% (but see s.v. ἀνέχω), 1 Th 514, Tit 19, cf. such passages from the Κοινή as P Par 14” (ii/8.c.) οὐθενὸς δικαίου ἀντεχόμενοι (so BGU IV. 1187”, in Augustus’ reign, and P Tor 325 (ii/B.c.), and rii-14 (B.c. 116) ), P Tebt I. 4098 (B.C. 117) (= Selectzons, p. 28) τοὺς ἐκ τῆς κώμης ὁμοθυμαδὸν ἀντέχεσθαι τῆς σῆς σκέπης, “‘that the inhabitants of the village are with one accord holding fast to your protection,” and P Amh II. 133! (early ii/A.p.) kal μετὰ πολλῶν κοπῶν ἀνηκάσαμεν (= ἠναγκ- —see under ἀναγκάζω) αὐτῶν ἀντασχέσθαι (/. ἀντισχ-) τῆς τούτων ἐνεργίας ἐπὶ τῷ προτέρῳ ἐκφορίου, ‘‘and with great difficulty I made them set to work at the former rent” (Edd.). The verb is very common in petitions, as implying that, notwithstanding the course taken, other claims are not lost sight of: e.g. P Oxy II. 2819° (A.D.…
Read the full entry →ἀντέχω (antechō) — to cling to.
ἀντέχω
or ἀντίσχω, future ἀνθέζω; participle ἀντισχήσων[Refs 4th c.AD+]aorist ἀντέσχον:— hold against, with accusative et genitive, χεῖρ᾽ ἀ. κρατός hold one's hand against one's head so as to shade the eyes, [Refs 5th c.BC+] may'st thou keep this sunlight upon his eyes, [Refs 2nd c.AD+]
II. with dative, hold out against, withstand, Ἀρπάγῳ[Refs 5th c.BC+]: with accusative, endure, ἀντέχομεν καμάτους[Refs 5th c.BC+] rather belongs to the next signification, hold out as regards the war; so πολλὰἀ. [Refs]
II.2. hold out, endure, with participle, ἡ Ἄζωτος.. ἐπὶ πλεῖστον χρόνον πολιορκουμένη ἀντέσχε[Refs 5th c.BC+]; πολλάκις γιγνομένην ψυχὴν ἀντέχειν last through several states of existence…
ἀντέχω
antechomai
from 473 and the middle voice of 2192; to hold oneself opposite to,
i.e. (by implication) adhere to; by extension to care for:--hold fast,
hold to, support.
see GREEK for 473
see GREEK for 2192
ἀντέχομαι
v.
I hold fast to
ἀντέχω antechō 4x
to hold firmly, cling or adhere to; to be devoted to any one, Lk. 16:13; Tit. 1:9; to exercise a zealous care for any one, 1 Thess. 5:14; Mk. 6:24*
Verb-PNP-ASM — Verb · present · no voice stated · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-PNP-ASM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Accusative Number: Singular Gender: Masculine
hol'-ding: Occurs with various shades of meaning:
(1) as the translation of tamakh, "to acquire," it has the sense of taking, obtaining (Isa 33:15, the Revised Version (British and American) "that shaketh his hands from taking a bribe," the English Revised Version, as the King James Version, "holding");
(2) of kul, "to hold," "contain," having the sense of containing or restraining (Jer 6:11, "I am weary with holding in");
4 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 30 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.
στένων δ’ ὅμως ἀντέχω τὸν ἐκ πρώτης ἡλικίας ἐνιδρυμένον τῇ ψυχῇ παιδείας ἵμερον ἔχων, ὃς ἔλεόν μου καὶ οἶκτον ἀεὶ λαμβάνων ἀνεγείρει καὶ ἀνακουφίζει.
ἀναφοραῖς ἰσομερέσι τρισὶ διὰ τετραμήνου ἀνυπόλογον παντὸς ὑπολόγου καὶ ἀνηλώματος, ἐπὶ τούτοις τὸν Ἀπολλώνιον ἀντεχόμενον τῶν μεμισθωμένων ἐπιτελεῖν ἀμπέλων καὶ τῶν κυαμώνων τὰ προσήκοντα ἔργα πάντα καθʼ ὥραν καὶ
τοῦ διεληλυθότος ιβ ἔτους καὶ αὐτοῦ τοῦ ιβ ἔτους ἐκφόρια καὶ φόρους, σὲ δὲ ἀντεχόμενον καὶ ἑτέροις μεταμισθοῦντα. Κρονίων ὡς ἐτῶν μη οὐλὴ δακτύλῳ τρίτῳ. ἔτους τρεισκαιδεκάτου Αὐτοκράτορος Καίσαρος
εἰσιόντος ἐννεακαιδεκάτου ἔτους γεωργίας παραδιδόντα … τὸν λοιπὸν τῇ μισθώσει ἀκολούθως, τὸν δὲ Δεῖον ἀντεχόμενον καὶ ἑτέροις μεταμισθοῦντα, καὶ μὴ ἐνκαλέσειν αὐτῷ Σανσνεῖ περὶ οὗ ἔκοψεν χόρτου ἐν ἀρούραι
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive 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
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
480 occurrences in the New Testament, rendered 48 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 473 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative 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
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word διδαχή (i.e., *didachē*) means teaching or doctrine, derived from the verb for teaching. It encompasses both the act of teaching and the content taught, appearing in various New Testament contexts, such as in Mark and John. The term can also refer to military instruction in other literature, indicating a broader application beyond religious teaching.
διδαχή, -ῆς, ἡ
(< διδάσκω),
[in LXX: Ps 59 (60) tit. (למד pi.); Sm.: De 33:8 * ;]
διδαχή. The word is used of military instruction or training in an Imperial letter, which Wilcken (cf. d7chzv ii. p. 170) dates in the time of Hadrian—BGU 1. 140!® (a.p.. 119) καὶ τ]οῦτο οὐκ ἐδόκει σκληρὸν [εἶναι [τοὐν]αντίον αὐτῶν τῆ[ς] στρατιω[τ]ικῆϊς διδα]χῆς πεποιηκότων. An interesting parallel to Mk 157 occurs in the new uncanonical gospel, P Oxy X. 1224 Fr, 2 verso® π[ο]ίαν σέ [φασιν διδα]χὴν καιν[ὴν] δι[δάσκειν, ἢ τί β]άϊπτισμ]α καινὸν [κηρύσσειν ; “what is the new doctrine that they say thou teachest, or what the new baptism that thou dost preach ?’’ (Idd.)
διδαχή (didachē) — teaching.
δῐδᾰχή, ἡ,
teaching, [Refs 5th c.BC+]
2. military regulations or discipline, τοὐναντίον αὐτῶν τῆς στρατιωτικῆς δ. πεποιηκότων [Refs 2nd c.AD+]
II. ={διδασκαλία}[Refs]
διδαχή
didache
from 1321; instruction (the act or the matter):--doctrine, hath been
taught.
see GREEK for 1321
διδαχή, ῆς, ἡ
n.f.
teaching, doctrine
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
→ See INSTRUCTION
→ See MINISTERS, DUTIES OF
30 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 30 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
31,53), ὑπὲρ ὠφελείας, οἶμαι, τῶν ἔπειτα καὶ διδαχῆς ἀναγκαίας, ἵνα τοὺς γονεῖς ὃν χρὴ τρόπον τιμῶσι στέργοντες ὡς εὐεργέτας καὶ εὐλαβούμενοι ὡς ὑπὸ φύσεως κατασταθέντας ἄρχοντας καὶ μὴ ῥᾳδίως ἐπιχειρῶσιν ὀνομάζειν θεόν.
Ἰσραηλῖται δὲ πάλιν, οὐδὲν γὰρ ἐπὶ διδαχῇ τοῦ κρείττονος ἐλάμβανον τῶν πρότερον ἠτυχημένων ὑπό τε τοῦ μήτε σέβειν τὸν θεὸν μήθʼ ὑπακούειν τοῖς νόμοις, πρὶν ἢ καὶ τῆς ὑπὸ Μωαβίταις ἀναπνεῦσαι δουλείας πρὸς ὀλίγον Ἀβίτω τοῦ Χαναναίων βασιλέως…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
ὑπάρχοντα πρόσοδον κεκωλῦσθαι, καὶ τοῦτο οὐκ ἐδόκει σκληρὸν εἶναι τὸ ἐναντίον αὐτῶν τῆς στρατιωτικῆς διδαχῆς πεποιηκότων. ἥδιστα δὲ αὐτὸς προίεμαι τὰς ἀφορμὰς διʼ ὧν τὸ αὐστηρότερον ὑπὸ τῶν πρὸ
κυρίου τὸν ἀφήλικά σου υἱὸν Ἑρμησίονα σκάζοντα τὸν δεξιὸν πόδα ὅνπερ ἀντὶ μισθῶν ἢ διδαχῆς θρέψω καὶ ἱματιῶ κατὰ τὸν προκείμενον χρόνον … … ρι … ο … πα
ἐπιτραπησόμενα αὐτῷ ὑπὸ τοῦ ἐπιστάτου ἀνήκοντα τῇ δηλουμένῃ τέχνῃ καὶ ἐπὶ μὲν μῆνας ἓξ διδαχῆς χάριν ἄνευ μισθοῦ ἐπὶ δὲ τὸν λοιπὸν χρόνον λαμβάνοντα ὑπὲρ μισθοῦ τῇ μὲν πρώτῃ
πιστός is an adjective meaning trustworthy or faithful, derived from the root πείθω. It describes both people and things, indicating reliability and trustworthiness, as seen in various New Testament passages like Matthew 24:45 and 2 Timothy 2:2. The word can also denote a believer, someone who trusts in God or is convinced of Jesus' resurrection. Notably, Liddell-Scott-Jones highlights its use in classical literature, while Moulton & Milligan note its rare active sense of 'trusting' in the New Testament.
πιστός, -ή, -όν
(< πείθω),
[in LXX chiefly for נֶאֱמָן;]
Pass., to be trusted or believed;
πιστός, -7, -όν, (πείθω [q. v-]), [fr. Hom. down], Sept. mostly for 1232}; 1. trusty, faithful; of persons who show themselves faithful in the transaction of business, the execution of commands, or the discharge of official duties: δοῦλος, Mt. xxiv. 45; xxv. 21, 23; οἰκονόpos, Lk. xii. 42; 1 Co. iv. 2; διάκονος, Eph. vi. 21; Col. i. 7; iv. 7; ἀρχιερεύς, Heb. ii. 17; iii. 2; of God, abiding by his promises, 1 Co.i.9; x.13; 2Co.i. 18; 1 Th. v. 24; 2 Th. ii. 8; Heb. x. 23: xi. 11; 2 Tim. 1. 13; Avdneds 9: 1 Pet. 1v. 19% add, 1 Co.ave 17; Colsava 9s 1 Tim. i. 12; Heb. iii. 5; 1 Pet. v. 12; πιστὸς ἔν τινι, in a thing, Lk. xvi. 10-12; xix. 17; 1 Tim. iii. 11; ἐπί τι, Mt. xxv. 23; ἄχρι θανάτου, Rev. ii. 10. one who kept his plighted faith, Rev. ii. 13; worthy of trust; that can be relied on: 1 Co. vii. 25; 2 Tim. ii. 2; Christ is called μάρτυς ὁ πιστός, Rev. i. 5; with καὶ ἀληθινός added, Rev.…
Read the full entry →πιστός. For πιστός, ‘‘ faithful,” ‘‘ trustworthy,” as generally in the NT, cf. P Grenf II. 7312 (late iii/A.D.) (= Selections, p- 118) τ]αύτην παραδέδωκα τοῖς καλοῖς kal πιστοῖς ἐξ αὐτῶν τῶν νεκροτάφων εἰς τήρησιν, “1 have handed her over to the good and faithful men among the grave-diggers themselves that they may take care of her” (cf. Mt 2574), and P Oxy I. 4159 (iii/iv A.D.) ἁγνοὶ πιστοὶ σύνδικοι, “true and trustworthy advocates.” In a deed of sale of a slave, published by Eitrem (S#/avenkauf, Christiania, 1916), the slave is described as 27 πιστοῦ kal adpdcrov, ‘faithful and not given to running away.’’ A petitioner for release from prison οὕνεκα Tod θεοῦ kal τοῦ καλῶς ἔχοντος, “in the name of God and of fair play,’’ describes himself, P Petr II. 19(1a)4, as δοὺς τὰ πιστά, with reference apparently to certain required ‘‘ pledges”: cf. BGU IV. 115276 (B.C. 10) οὗ τὰ] πιστὰ (reading…
Read the full entry →πιστός (pistos) — faithful.
πιστός, ή, όν,
(πείθω):
__B passive, to be trusted or believed:
__B.I of persons, faithful, trusty, ἑταῖρος [Refs 8th c.BC+]: comparative -ότερος [Refs 5th c.BC+]: superlative πιστότατος [Refs 8th c.BC+] a trusted friend of P., Ergias cited in [Refs 4th c.BC+]; οἱ πιστοί, in Persia, trusty councillors, [Refs 5th c.BC+]; τάδε Περσῶν πιστὰ καλεῖται [Refs 4th c.BC+]
__B.I.2 trustworthy, worthy of credit, [Refs 5th c.BC+]. adverb, - τῶς καὶ ἀδόλως [Refs]
__B.I.3 genuine, π. Ἀταλάντης γόνος [Refs 5th c.BC+]; Θηρικλέους π. τέκνον, of a cup, [Refs 5th c.BC+]; unmistakable, νόσοι πονηραὶ καὶ π. [LXX]
πιστός
pistos
from 3982; objectively, trustworthy; subjectively,
trustful:--believe(-ing, -r), faithful(-ly), sure, true.
see GREEK for 3982
πιστός, ή, όν
Adj
trustworthy, faithful, believing
πιστός pistos 67x
faithful, true, trusty, Mt. 24:45; 25:21, 23; Lk. 12:42; 2 Tim. 2:2; put in trust, 1 Cor. 7:25; true, veracious, Rev. 1:5; 2:13; credible, sure, certain, indubitable, Acts 13:34; 1 Tim. 1:15; believing, yielding belief and confidence, Jn. 20:27; Gal. 3:9; spc. a Christian believer, Acts 10:45; 16:1, 15; Read the full entry →
Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
Faithful
As a designation of Christians, means full of faith, trustful, and not simply trustworthy (Acts 10:45; 16:1; 2 Cor. 6:15; Col. 1:2; 1 Tim. 4:3, 12; 5:16; 6:2; Titus 1:6; Eph. 1:1; 1 Cor. 4:17, etc.).
It is used also of God’s word or covenant as true and to be trusted (Ps. 119:86, 138; Isa. 25:1; 1 Tim. 1:15;
In many passages in the Bible, means "believing." Thus in Ga 3:9, believers are said to be blessed with Abraham, because of his preeminent distinction above all man for steadfast faith in God. This appellation is given in Scripture to true Christians, to indicate not only their saving faith in Christ, but their trustworthy and consistent Christian character, Ac 16:15 1Co 4:17 Eph 6:21 Col 4:9 1Pe 5:12. "A faithful saying" is one that cannot prove false, 1Ti 1:15 2Ti…
68 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 67 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 29 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.
ὄντως γὰρ ἀναίσχυντος καὶ θρασεῖα ἡ αἴσθησις, ἣ ἐξουθενηθεῖσα ὑπὸ τοῦ θεοῦ τοῦ πατρὸς παρὰ τὸν πιστὸν ἐν ὅλῳ τῷ οἴκῳ (ibid.
πολέμιον γὰρ σὸν οὐκ εἰδέναι ἔφασκε, πιστὸν δὲ ἐν τοῖς μάλιστα δοῦλον καὶ χιλίαρχον καὶ τὸ τούτων μεῖζον γαμβρόν τε ἤδη καὶ συγγενῆ.
καί: τὸ ὕδωρ αὐτοῦ πιστόν: βασιλέα μετὰ δόξης ὄψεσθε, καὶ ἡ ψυχὴ ὑμῶν μελετήσει φόβον κυρίου
κέχρησαι τὸ κερμάτιον, οὐ δὲ φάσιν ἀπέστειλας ἐμοί. ἐγὼ γὰρ μή εἰ ἤδη ὅτι πιστὸς εἶ οὐκ ἂν ἔχρησά σοι. εἰδὼς τὴν σὴν πίστιν οὐδενὶ ἔδωκα τὸ γράμμα. ἄν
ὡς ἐπίτροπος · εἰ μὲν ηὕρηκες μίσθωμα αὐτῇ εἰς Διδύμους, ἀσφάλισον σεαυτῷ λίαν παρὰ πιστὸν ἄνθρωπον ἵνα μὴ αὐτὴν ὑβρίσωσιν· ἐὰν ποιῄσεις μοι μικρόν τι, ἀνταποδώσω σοι καὶ πάντοτε
μὲν ἔλθῃς ὑγιαίνουσα, οἴσεις μοι αὐτὴ τὸ τετράδερμα, εἰ δὲ μή, πέμψεις μοι διὰ πιστοῦ τινος ἐπεὶ χωρὶς αὐτοῦ οὐ δύναμαι μένειν. εὐχαριστῶ α … φησαπολ ἔρρωσο. τε προσα
λόγος (logos) is a Greek word meaning 'word' or 'speech,' derived from the verb λέγω (lego). It encompasses a range of meanings including a saying, statement, discourse, or even the inward thought itself. In the New Testament, it often refers to the word of God or teachings, appearing in verses like Matthew 8:8 and John 1:1. The lexicons do not show significant disagreement regarding its meanings.
On these words, and on their relation to one another, very much has been written by the Greek grammarians and natural philosophers (see Lersch, Sprachphilosophie der Alten, vol. iii. pp. 85, 45, and passim). Φωνή, from φάω, ds φωτίζουσα τὸ νοούμενον (Plutarch, De Plac. Phil. 19), rendered in our Version ‘ voice’ (Matt. ii. 18), ‘sound’ (John iii. 8), ‘noise’ (Rev. vi. 1), is distinguished from ψόφος, in that it is the cry of a living creature (ἡ δὲ φωνὴ ψόφος τίς ἐστιν ἐμψύχου, Aristotle, De Anima, 2. 8. 14), being sometimes ascribed to God (Matt. ui. 17), to men (Matt. iii. 3), to animals (Rev. ix. 9), and, though improperly, to inanimate objects as well (1 Cor. xiv. 7), as to the trumpet (Matt. xxiv. 31), to the wind (John iii. 8), to the thunder (Rev. vi. 1; οἵ. Ps. lxxvi. 19). But λόγος, a word, saying, or rational utterance of the νοῦς, whether spoken (προφορικός, and thus φωνὴ τῶν…
Read the full entry →λόγος, -ου, ὁ (< λέγω),
[in LXX chiefly for
דָּבָר, also for אֵמֶר, מִלָּה, etc.;]
Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum.
a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mt 8:8, Lk 7:7, I Co 14:9, 19, He 12:19, al.
λόγος, -ov, 6, (λέγω), [fr. Hom. down], Sept. esp. for 425, also for 798 and 799; prop. ὦ collecting, collection, (see Aéyw), —and that, as well of those things which are put together in thought, as of those which, having been thought i. e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one which relates to speaking, and one which relates to thinking. I. As respects SPEECH: 1. a word, yet not in the grammatical sense (i. q. vocabulum, the mere name of an object), but language, voz, i. e. a word which, uttered by the living voice, embodies a conception or idea; (hence it differs from ῥῆμα and ἔπος [q. v.; cf. also λαλέω, ad init.]): Heb. xii. 19; ἀποκριθῆναι λόγον, Mt. xxii. 46; εἰπεῖν λόγῳ, Mt. viii. 8 [Rec. λόγον (cf. εἶπον, 3 a. fin.)]; Lk. vii. 7; λαλῆσαι πέντε, μυρίους, λόyous, 1 Co. xiv. 19; διδόναι λόγον…
Read the full entry →λόγος “Λόγον διδόναι with reference to judgment, as in Rom 14!2, occurs in such a passage as BGU I. 164?! (ii/iii A.D.) ὡς σοῦ μέλλοντος λόγον διδόναι τῷ λαμπροτάτῳ ἡγεμόνι, and λόγον ἀποδιδόναι (cf. Mt 1255, Lk 162, Heb 1.317} in 20. 98% (a.p. 211) κελεῦσαι αὐτὸν ἀχθῆναι ἐπὶ σὲ λόγον ἀποδώσοντα περὶ See also the Christianized imprecations against violators of tombs cited by Ramsay (Zzke, p- 396), one probably from Lycaonia and belonging to iv/a.p., /HS xxii. (1902), p. 354 ὃς δ᾽ ἐὰν ἐπισβιάσητε, δώσει θεῷ λόγον, “‘whosoever shall force an entrance, shall give account to God,”” and another from Laodicea, Athen. Mitthetl. xiii. Pp. 249 (¢. A.D. 400) ἤ τις δ᾽ ἕτερον ἐπενβάλῃ τῷ τάφῳ κριτῇ τῷ ζῶντι λόγον ἔνδικον πο[ι]ή[σει, ‘and if any one shall lay another in the tomb, he shall render judicial account to the | living Judge.”’ tions, p. 56), where so much is paid εἰς λόγον διατροφῆς, | “το…
Read the full entry →λόγος (logos) — word.
λόγος, ὁ,
verbal noun of λέγω (B), with senses corresponding to λέγω (B) II and III (on the various senses of the word see [Refs 2nd c.AD+] 111, compareinfr. VI. 1 a:
I. computation, reckoning (compare λέγω (B) II).
I.1. account of money handled, σανίδες εἰς ἃς τὸν λ. ἀναγράφομεν [Refs 5th c.BC+]; συνᾶραι λόγον μετά τινος settle accounts with, [NT]; δεύτεροι λ. a second audit, [Refs 4th c.AD+]; ὁ τραπεζιτικὸς λ. banking account, Theo Sm.p.73 H.: metaphorically, οὐκ ἂν πριαίμην οὐδενὸς λ. βροτόν [Refs 5th c.BC+]
I.1. b public accounts, i. e. branch of treasury, ἴδιος λ., in Egypt, [Refs]; also as title of treasurer, [Refs 1st c.BC+]; δημόσιος λ., = Latin fiscus, [Refs 1st c.AD+], etc. (but later, = aerarium, [Refs 4th…
λόγος
logos
from 3004; something said (including the thought); by implication, a
topic (subject of discourse), also reasoning (the mental faculty) or
motive; by extension, a computation; specially, (with the article in
John) the Divine Expression (i.e. Christ):--account, cause,
communication, X concerning, doctrine, fame, X have to do, intent,
matter, mouth, preaching, question, reason, + reckon, remove,
say(-ing), shew, X speaker, speech, talk, thing, + none of these
things move me, tidings, treatise, utterance, word, work.
see GREEK for 3004
λόγος, ου, ὁ
n.m.
a word, speech, divine utterance, analogy
λόγος logos 330x
a word, a thing uttered, Mt. 12:32, 37; 1 Cor. 14:19; speech, language, talk, Mt. 22:15; Lk. 20:20; 2 Cor. 10:10; Jas. 3:2; converse, Lk. 24:17; mere talk, wordy show, 1 Cor. 4:19, 20; Col. 2:23; 1 Jn. 3:18; language, mode of discourse, style of speaking, Mt. 5:37;
λόγος λόγος, ὁ, λέγω3 (A) the word or that by which the inward thought is expressed, Lat. oratio; and, (B) the inward thought itself, Lat. ratio.
Lat. vox, oratio, that which is said or spoken:
a word, pl. words, i. e. language, talk, Hom., etc.; λόγου ἕνεκα, Lat. dicis causa, merely for talking's sake, Plat.; λόγῳ in word, in pretence, opp. to ἔργῳ (in deed, in reality), Hdt., attic
a word, saying, statement, Thuc.: an oracle, Pind., Plat.:— a saying, maxim, proverb, Pind., Aesch.
an assertion, promise, Soph.
a resolution, κοινῷ λ. by common consent, Hdt.
a condition, ἐπὶ λόγῳ τοιῷδε id. Hdt.
a command, Aesch.
speech, discourse, conversation, εἰς λόγους ἐλθεῖν, συνελθεῖν, ἀφικέσθαι τινί Hdt., attic; λόγου μεῖζον, κρεῖσσον beyond expression, Hdt., Thuc.; λόγου ἄξιον worth mention…
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
332 occurrences in the New Testament, rendered 29 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 331 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 536 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ἔτους λε Μεσορὴ ἰδίου λόγου Δρύτωνος. ἐκ τῆς νήσου πρὸς Λαμένθιν δέδωκα πυροῦ ιδ κριθῆς β ἐμβαδικὸν δραχμὰς λ
Μοσχίων Πετεαρσένθει χαίρειν. ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ
Ἑλληνικῶν ἃ ἐξέτεισε Παοῦς ὁ Ὥρου πατὴρ καὶ ὁ αὐτὸς Ὧρος εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
δυνατός (dunatos) means strong, mighty, or powerful, and can refer to physical strength or capability. It is used in contexts such as spiritual strength and ability to perform actions, as seen in Luke 14:31 and Romans 4:21. The neuter form δυνατόν signifies something that is possible, appearing in verses like Matthew 19:26. The lexicons agree on its general meanings without notable disagreement.
δυνατός, -ή, -όν
(< δύναμαι),
[in LXX for גִּבּוֹר, חַיִל, etc. ;]
strong, mighty, powerful: absol., Lk 1:49, 1 Col 1:26; οἱ δ., the chief men, Ac 25:5 ; of spiritual strength, Ro 15:1, II Co 12:10 13:9; seq. ἐν, Lk 24:19, Ac 7:22 18:24; πρός, II Co 10:4.
δυνατός, -7, -dv, (δύναμαι) ; [fr. Pind. down], Sept. for 31; able, powerful, mighty, strong; 1. absolutely; a. mighty in wealth and influence: 1 Co. i. 26; (Rev. vi. 15 Rec.); οἱ δυνατοί, the chief men, Acts xxv. 5, (Joseph. b. j. 1, 12, 4 ἧκον ᾿Ιουδαίων οἱ δυνατοί; Xen. Cyr. 5, 4, 1; Thue. 1,89; Polyb. 9, 23,4). ὁ δυνατός, the preéminently mighty one, almighty God, Lk. i.49. b. strong in soul: to bear calamities and trials with fortitude and patience, 2 Co. xii. 10; strong in Christian virtue, 2 Co. xiii. 9; firm in conviction and faith, Ro. xv. 1. 2. in construction; a. δυνατός εἶμι with inf., to be able (to do something; [B. 260 (224); W. 319 (299) ]): Lk. xiv. 31; Acts xi. 17; Ro. iv. 21; xi. 23; xiv.4 RG; 2 Co.ix.8 RG; 2 Tim. i. 12; Tit.i. 9; Heb. xi. 19 (Lehm. δύναται) ; Jas. lil. 2. b. δυνατὸς ἔν τινι, mighty i. 6. excelling in something: ἐν ἔργῳ x. λόγῳ, Lk. xxiv. 19; ἐν λόγοις…
Read the full entry →δυνατός. For δ. with a ‘‘complementary ” infinitive, as in 2 Tim 12, cf. P Magd 3° (B.c. 221), where in a lease it is laid down with reference to certain land—q δυνατὴ σπαρῆναι ἕως Xolax t τὴν δὲ μὴ δυνατὴν σπαρῆναι ἕως τ τοῦ Χοίαχ. For other exx. of the infin. construction cf P Eleph 818 (iii/B.c.) οὗτος δὲ δυνατός ἐστιν εἰσενέγκαι Kal ἔν[γυο]ν [t]k[ave]y, P Hib I. 781° 8.6. 244--3) ἐὰν δὲ μὴ δυνατὸς ἦσθα ἀπολῦσαι, P Giss I. 7911: ὁ (ii/A.p.) εἰ δυνατόν plow] ἦν διατρ[έ]χίειϊν πρὸς τὴν οἰκονομίαν τῶν ἡμετέρων, οὐκ ἂν ὠ[κἸνήκειν, P Leid Wit 18 {11 A.D.) ὅτι δυνατὸς εἶ (sc. ποιHoa κτλ,), Sy// 72118 (iv/B.c.) promising to render help καθ᾽ ὅτι ἂν ἦι δυνατός, etc. For the neuter δυνατόν see further P Petr ΤΙ. 11(1)8 (ες B.C. 252) εἰ δυνατόν ἐστιν καὶ μηθὲν σὲ τῶν ἔργων κωλύει, πειράθητι ἐλθεῖν εἰς τὰ ᾿Αρσινόεια, and cf. 2). 39 (g)!8 (middle iii/B.c.) διότι ὑπάρχει ἐν τῆι δωρεᾶι χόρτος…
Read the full entry →δυνατός (dunatos) — able.
δῠνᾰτ-ός, ή, όν,
also ός, όν [Refs 5th c.BC+]:— strong, mighty, in body or mind, ὅ τι ἦν αὐτῶν δυνατώτατον the ablest-bodied men, [Refs 5th c.BC+]; sound in limb, opposed to ἀδύνατος, [Refs 5th c.BC+]; of ships, fit for service, [Refs 5th c.BC+]; of things, δυνατώτερον ἀδικία δικαιοσύνης [Refs 5th c.BC+]; λόγος a powerful argument, [Refs 4th c.BC+]
2. with infinitive, able to do, [Refs 5th c.BC+]; δ. λῦσαι mighty to loose, [Refs 5th c.BC+]; -ώτατοι καὶ τοῖς σώμασιν καὶ τοῖς χρήμασιν λῃτουργεῖν Decrees cited in [Refs 5th c.BC+]; ὅσονπερ δ. εἰμι, with infinitive omitted, [Refs 5th c.BC+]
δυνατός
dunatos
from 1410; powerful or capable (literally or figuratively); neuter
possible:--able, could, (that is) mighty (man), possible, power,
strong.
see GREEK for 1410
δυνατός, ή, όν
Adj
powerful, able, possible
δυνατός dynatos 32x
able, having power, powerful, mighty; δυνατὸς εἶναι, to be able, i.q. δύνασθαι, Lk. 14:31; Acts 11:17; ὁ δυνατός, the Mighty One, God, Lk. 1:49; τὸ δυνατόν, power, i.q. δύναμις, Rom. 9:22; valid, powerful, efficacious, 2 Cor. 10:4; distinguished for rank, authority, or influence, Acts 25:5; 1 Cor. 1:26; distinguished for skill or excellence, Lk. 24:19; Acts 7:22; Read the full entry →
δυνατός adjdu^na^t os_h_on suff_acc adjdu^na^t os_on suff_acc δύναμαι strong, mighty, able, esp. in body, τὸ δυνατώτατον the ablest-bodied men, Hdt.:—of ships, fit for service, Thuc.
c. inf. able to do, Hdt., etc.
powerful, id. Hdt.; οἱ δυνατοί the chief men of rank and influence, Thuc.
pass., of things, possible, Lat. quod fieri possit, Hdt., etc.:— δυνατόν [ἐστι], c. inf., id. Hdt., Aesch., etc.; ὁδὸς δυνατὴ καὶ τοῖς ὑποζυγίοις πορεύεσθαι practicable, Xen.: —κατὰ τὸ δυνατόν, quantum fieri possit, Plat., etc.; so, ἐς τὸ δ. Hdt.; ὅσον δυνατόν Eur., etc.
adv. -τῶς, strongly, powerfully, Aeschin.; δ. ἔχει it is possible, Hdt.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
32 occurrences in the New Testament, rendered 7 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 32 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 69 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.
μέχρι μὲν γὰρ εἷς ἦν, ὡμοιοῦτο κατὰ τὴν μόνωσιν κόσμῳ καὶ θεῷ καὶ τῆς ἑκατέρου φύσεως ἐναπεμάττετο τῇ ψυχῇ τοὺς χαρακτῆρας, οὐ πάντας ἀλλ’ ὅσους χωρῆσαι δυνατὸν θνητὴν σύστασιν·
ᾧ τῶν μὲν ἐκεῖ γυναικῶν δυνατὸν αὐτῷ τὴν εὐδαιμονεστάτην λαβεῖν οὐκ ἠξίωσεν ἀγαγέσθαι, τιμῶν δὲ τὸ γένος τὸν γάμον πολιτεύει τοῦτον.
ἤτω τις πιστός, ἤτω δυνατὸς γνῶσιν ἐξειπεῖν, ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω ἁγνὸς ἐν ἔργοις.
αὐτὸς ἀπὸ σαυτοῦ ἀπομεριμνήσας ἐντυχεῖν· οὐ γὰρ ἐπιτήδειον ἦν ἡμᾶς γράφειν, ἀκηκόαμεν δὲ καὶ δυνατόν σε πορίσαι προστάγματα εἰς τὸ τιμωρηθῆναι αὐτούς. γίνωσκε οὖν ἐντυχόντος Δημέου Φανίαι κατὰ Ἀλκέτου
τυχὼν ἐπιστάτου εἰσέλθω εἰς τοὺς ἀγῶνας οὓς ὁ βασιλεὺς προτίθησιν καὶ μὴ καταφθαρῶ ἐνταῦθα, δυνατὸς ὦ δʼ ἐμαυτῶι βοηθῆσαι. ἔρρωσθε. ἔτους ϛ, μηνὸς
κύριε, ἐλθεῖν πρὸς ἡμᾶς, καὶ εὐθέως γείνεται τὸ ἔργον· ἐξήτακα γὰρ, καὶ λέγουσιν ὅτι δυνατόν ἐστιν. ἀσπάζομαι τὴν Νόνναν καὶ τὸν γλυκύτατον Κωνστάντιν. ἀσπάζομαι Μαρτύριον. ἀσπάζομαι Εὐφρόνιν. ἀσπάζομαι Σύρον
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAS-3S — Verb · present · active · subjunctive · third person · singularpresent active subjunctive — an action in progress.
V-PAS-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: third Number: Singular
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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
παρακαλέω is built from the prefix παρά (near) and the root καλέω (to call). It covers a range of meanings including to summon, beseech, exhort, and comfort. In the New Testament, it appears in contexts such as Acts 28:20 and Matthew 26:53. Notably, it can also imply invoking the gods or comforting others.
παρα-καλέω, -ῶ,
[in LXX chiefly for נחם ni., pi.;]
to call to one, call for, summon: Ac 28:20 (R, mg.; R, txt., entreat); hence (of the gods: Dem., Xen., al.), to invoke, call on, beseech, entreat: τ. πατέρα μου, Mt 26:53; τ. κύριον, II Co 12:8; in late writers (Polyb., Diod., al.; rarely in LXX; in π., v. Deiss., LAE, 17614), also of men: absol., Phm 9; c. acc., Mt 8:5, Mk 1:40, Ac 16:9, al.; c. inf., Mk 5:17, Lk 8:41, Read the full entry →
παρα-καλέω, -@; impf. 3 pers. sing. παρεκάλει, 1 and 3 pers. plur. παρεκάλουν ; 1 aor. παρεκάλεσα ; Pass., pres. παρακαλοῦμαι; pf. παρακέκλημαι; 1 aor. παρεκλήθην ; 1 fut. παρακληθήσομαι; fr. Aeschyl. and Hdt. down; i as in Grk. writ. to call to one’s side, call for, summon: twa, w. an inf. indicating the purpose, Acts xxviii. 20 [al. (less naturally) refer this to II. 2, making the ace. the subj. of the inf. ]. II. to address, speak to, (call to, call on), which may be done in the way of exhortation, entreaty, comfort, instruction, ete. ; hence result a variety of senses, on which see Knapp, Scripta varii arg. ed. 2 Ρ. 117 sqq.; ef. Fritzsche, Ep. ad Rom. i. p. 82 sq. ie asin Grk. auth., to admonish, exhort: absol., Lk. iii. 18; [Acts xx. 1 (RGom.)]; Ro. xii. 8; 2 Tim. iv. 2; Heb. x. 25; 1 Pet. v. 12; foll. by direct dise. 2 Co. v. 20; foll. by λέγων w. direct disc. Acts ii. 40; foll.…
Read the full entry →παρακαλέω, “ask,” ‘‘beseech,”’ as frequently in the NT, is a common formula in papyrus private letters, e.g. P Par 42° (B.c. 156) (= UPZ i, p. 318) παρεκάλεσα αὐτὸν ἔρχεσθαι, περὶ dv ἂν βούληται, BGU IV. 1141!° (B.c. 14) ἐρωτῶ σε οὖν Kal παρακαλῶι Kal τὴν Καίσαρος τύ[χη]ν oe ἐξορκιζῶι, and
παρακαλέω (parakaleō) — to plead/comfort.
παρακᾰλέω,
Attic dialect future -καλῶ, later -καλέσω[LXX]:—call to one, [Refs 5th c.BC+]
II. call in, send for, summon, [Refs 5th c.BC+]; invoke the gods, τοὺς θεούς [Refs 4th c.BC+]; περὶ τούτου τὸν θεόν (as medical adviser) [Refs 2nd c.AD+]; τὸν Ἐνυάλιον [Refs 5th c.BC+] —passive, παρακαλούμενος καὶ ἄκλητος, 'vocatus atque non vocatus', [Refs 5th c.BC+]; παρακαλουμένη ἀμύνειν being called upon to ward off, [Refs 5th c.BC+]
II.2. summon one's friends to attend one in a trial, π. τοὺς φίλους [Refs 4th c.BC+]; π. τινάς call them as witnesses, [Refs 5th c.BC+]:—middle, uncertain in [Refs 4th c.BC+] —passive, παρακεκλημένοι summoned to attend at a trial, [Refs 4th c.BC+]
παρακαλέω
parakaleo
from 3844 and 2564; to call near, i.e. invite, invoke (by imploration,
hortation or consolation):--beseech, call for, (be of good) comfort,
desire, (give) exhort(-ation), intreat, pray.
see GREEK for 3844
see GREEK for 2564
παρακαλέω
v.
I summon, entreat, admonish, comfort
παρακαλέω parakaleō 109x
to call for, invite to come, send for, Acts 28:20; to call upon, exhort, admonish, persuade, Lk. 3:18; Acts 2:40; 11:23; to beg, beseech, entreat, implore, Mt. 8:5, 31; 18:29; Mk. 1:40; to animate, encourage, comfort, console, Mt. 2:18; 5:4; 2 Cor. 1:4, 6; pass. to be cheered, comforted, Lk. 16:25; Acts 20:12; 2 Cor. 7:13
παρακαλέω attic fut. -καλῶ later -καλέσω to call to one, Xen.
to call to aid, call in, send for Lat. arcessere, Hdt., Ar., etc.; π. τινα σύμβουλον Xen.:— to call on, invoke the Gods, id. Xen., etc.:—Pass., παρακαλούμενος καὶ ἄκλητος, "vocatus atque non vocatus, " Thuc.
to summon one's friends to attend one in a trial (cf. παράκλησις 1. 1):—Pass., παρακεκλημένοι summoned to attend at a trial, Aeschin.
to invite, ἐπὶ δαῖτα Eur.; ἐπὶ θήραν Xen.; π. τινὰ ἐπὶ τὸ βῆμα to invite him to mount the tribune, Aeschin.
to call to, exhort, cheer, encourage, τινά Aesch., Xen.
to comfort, console: in Pass., NTest.
to excite, τινὰ ἐς φόβον, ἐς δάκρυα Eur.: —of things, to foment, φλόγα Xen.
π. τινά, c. inf., to exhort one to do, Eur., Xen.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
108 occurrences in the New Testament, rendered 52 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 109 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 60 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.
ἡ δὲ τὸ πρεσβύτατον τῶν παιδευμάτων διδαχθεῖσα, τὸ ἀβάσκανον καὶ φιλόδωρον, εὐθὺς ὀρέγει τὸ σοφίας νᾶμα καὶ ἐμπιεῖν ἀθρόου παρακαλεῖ μετὰ τοῦ καὶ κύριον ὀνομάζειν τὸν οἰκέτην.
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…
καὶ πάλιν ὁ προφήτης λέγει: Πνεῦμα κυρίου ἐπ’ ἐμέ, οὖ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι ταπεινοῖς χάριν, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ…
διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ
δὲ οὐδεμίαν ἡμῶν φροντίδα ποιεῖται, καὶ διʼ αὐτὸ τοῦτο ἐντάξασαι τὰ καταλειφθέντα δεόμεθα καὶ παρακαλοῦμεν τὴν σὴν φιλανθρωπίαν ὅπως κελεύσῃς αὐτῷ τῷ Χαιρήμονι ταῦτα ἡμῖν παρασχεῖν ἵνα δυνηθῶμεν ὄνησιν
τοῦτο μὴ φέροντες τὰ ἔνγραφα ἐπιδίδομεν τῇ σῇ ἀρετῇ αὐτὰ ταῦτα μεμνημένοι, δεόμενοι καὶ παρακαλοῦντες ὅπως κελεύσῃς διὰ ἱερᾶς σου ὑπογραφῆς ἐπεξελθεῖν, τὸ σὸν μεγαλεῖον, κατά τε τοῦ πραιποσίτου
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word διδασκαλία (i.e., *didaskalia*) means teaching or instruction, encompassing both the act of teaching and the content taught. It appears frequently in the New Testament, particularly in contexts related to doctrine and moral guidance. The term is derived from διδάσκω (i.e., *didasko*), meaning 'to teach.' There is a noted synonym, διδαχή (i.e., *didache*), which may be used interchangeably.
διδασκαλία, -ας, ἡ
(< διδάσκω),
[in LXX: Pr 2:17 (אַלּוּף), Is 29:13 (למד pu.), Si 24:33 39:8 * ;]
διδασκαλία, -as, ἡ, (διδάσκαλος), (fr. Pind. down]; 1. teaching, instruction: Ro. xii. 7; xv. 4 (εἰς τὴν ἡμετέραν διδασκαλίαν, that we might be taught, [A. V. for our learning]); 1 Tim. iv. 18, 16; v.17; 2 Tim. iii. 10, 16; Witsdisy 7. 2. teaching i.e. that which is taught, doctrine: Eph. iv. 14; 1 Tim.i. 10; iv. 6; vi.1,3; 2 Tim. iv. 3; Tit.i.9; ii. 1,10; plur. διδασκαλίαι /eachings, precepts, (fr. Is. xxix. 13), Mt. xv. 9; Mk. vii. 7; ἀνθρώπων. Col. ii. 22; δαιμονίων, 1 Tim. iv. 1.
διδασκαλία. In P Oxy VIII 1101? (A.D. 367--70) a Praefect states that certain orders he was issuing were based not on information gained from a few first-comers (παρ᾽ 6]Alyov τῶν πρώτων [πυθόμενο]ς), ἀλλὰ πρὸς διδασκαλίαν τρόπον τινὰ λαμβάνον (ὦ --- wv) [ἐκ τῶν Els ἑκάστ[η]ν πόλιν τε καὶ ἐνορίαν γιγνομένων, ‘but on instruction in a way derived from what occurs in every city and district” (Ed.). Cf. from the inscrr. Syll 3069 (ii/B.c.) ὑπὲρ τᾶς τῶν παίδων διδασκαλίας, 20. 423), 66319. A new literary citation may be given from P Ryl 11. 6233 (iii/a.p.—translated from an unknown Latin writer by one Isidorianus) καὶ τὴν τῶν φαρμάϊκων δι[δ]ασκαλίαν ποιεῖ : the edd. are not satisfied with the reading, but see no alternative. An interesting Christian example of δ. occurs in the prayer of the end of iv/A.p. published by C. Schmidt in Meutestamentliche Studien fiir CG. Heinrici (1914) p. 7135…
Read the full entry →διδασκαλία (didaskalia) — teaching.
δῐδασκᾰλ-ία, ἡ,
teaching, instruction, [Refs 5th c.BC+]; δ. ποιεῖσθαι, with accusative et infinitive, [Refs 5th c.BC+]; δ. παρέχειν serve as a lesson, [Refs]; ἐκ δ., opposed to ἐξ ἔθους, [Refs 4th c.BC+]
2. elucidation, [Refs]
3. official instructions, [Refs 4th c.AD+]; πρὸς διδασκαλίαν for information, [Refs 4th c.AD+]
II. training, rehearsing of a chorus, etc., δ. τῶν χορῶν [Refs 5th c.BC+]; also, the dramas produced, [Refs 3rd c.BC+]
II.2. διδασκαλίαι, αἱ, Catalogues of the Dramas, their writers, dates, and success, title of compilation by [Refs 5th c.BC+]
διδασκαλία
didaskalia
from 1320; instruction (the function or the information):--doctrine,
learning, teaching.
see GREEK for 1320
διδασκαλία, ας, ἡ
n.f.
instruction, teaching
διδασκαλία didaskalia 21x
the act or occupation of teaching, Rom. 12:7; 1 Tim. 4:13; information, instruction, Rom. 15:4; 2 Tim. 3:16; matter taught, precept, doctrine, Mt. 15:9; 1 Tim. 1:10
διδασκαλία δι^δασκα^λία, ἡ, ndi^daska^li h_hs stem_acc fem διδάσκαλος teaching, instruction, education, Lat. disciplina, Xen., Plat., etc.; διδασκαλίαν ποιεῖσθαι or παρέχειν to serve as a lesson to one, Thuc.
the rehearsing of a dramatic chorus, Plat.: also, the drama itself, Plut.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
→ See INSTRUCTION
→ See MINISTERS, DUTIES OF
21 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 21 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Ὁρῶν δʼ ὁ Μωυσῆς ἀθύμως διακειμένους καὶ τοῦ πράγματος τὸ ἀναντίλεκτον, οὐ γὰρ καθαρὸς ἦν στρατὸς ὥστε τῷ βιαζομένῳ τῆς ἀνάγκης ἀντιτάξαι τὸ ἀνδρεῖον, ἀλλὰ διέφθειρε τὸ κατʼ ἐκείνους γενναῖον παίδων τε καὶ γυναικῶν ὄχλος ἀσθενέστερος τῆς ἐκ λόγων…
εἰ οὖν οἱ κατὰ σάρκα ταῦτα πράσσοντες ἀπέθανον, πόσῳ μᾶλλον, ἐὰν πίστιν θεοῦ ἐν κακῇ διδασκαλίᾳ φθείρῃ, ὑπὲρ ἧς Ἰησοῦς Χριστὸς ἐσταυρώθη;
ἔσται τῷ ἴσῳ ἐπιτίμῳ, μενούσης κυρίας ἧς ἔχει ἡ Ἀπολλωνάριον τοῦ Ἰσχυρᾶδος ἑτέρας συγχωρήσεως διδασκαλίας τῆς θυγατρὸς αὐτοῦ Συαιροῦδος. ἀξιοῦμεν. ἔτους γ Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Φαῶφι
ἀσφάλειαν τῆς περὶ τὰς αἰτηθεῖσα τοτ … … ησας ὡς βούλεται τῆς τάξεως ἡ διδασκαλία … γὰρ μηδὲ τοῖς διωμολογημένοις αὐτῷ ἐν τῷ ἀνεγνωσμένῳ … τοῦ δημοσίου ταβουλαρίου καὶ
μὲν … ε … ρεισει καὶ παρʼ ὀλίγων τῶν πρώτων πυθόμενος, ἀλλὰ πρὸς διδασκαλίαν τρόπον τινὰ λαμβάνων ἐκ τῶν εἰς ἑκάστην πόλιν τε καὶ ἐνορίαν γιγνομένων. ἔγνων γὰρ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ὑγιαίνω (i.e., *hugiaino*) means to be sound or healthy, both physically and metaphorically. It is derived from ὑγιής and covers a range of meanings from being in good health to being sound in faith or doctrine. The New Testament uses it in contexts like health (Luke 5:31) and sound teaching (1 Timothy 1:10).
ὑγιαίνω
(< ὑγιής),
[in LXX chiefly for שָׁלוֹם, and freq. in To ;]
ὑγιαίνω; (ὑγιής); fr. Hdt. down; to be sound, to be well, to be in good health: prop., Lk. ν. 31; vii. 10; xv. 27; [3 Jn. 2]; metaph. the phrase ὑγιαίνειν ἐν τῇ πίστει [Β. § 133, 19 ]is used of one whose Christian opinions are free from any admixture of error, Tit. i. 13; τῇ πίστει, τῇ ἀγάπῃ. τῇ ὑπομονῇ. (cf. B. u. s.], of one who keeps these graces sound and strong, Tit. ii. 2; ἡ ὑγιαίνουσα διδαo
ὑγιαίνω, “κἀπὶ in good health,’’ is very com:mon in private letters, e.g. (a) at the opening—BGU II. 4233 (ii/A.D.) (= Se/ectzons, p- 90) πρὸ μὲν πάντων εὔχομαί σε ὑγιαίνειν, or (Ὁ) at the close—P Oxy IV. γ45}0 (c. A.D. 1) ἀ[σ]πάζου πάντας τοὺς σοὺς καὶ σεαυτοῦ ἐπιμέλου ἵν᾽ ὑγιαίνῃς : cf. Herodas VI. 97 ὑγίαινε, ‘‘good-bye” or ‘‘ good-night,” with Headlam’s note. For a metaph. usage, as in the Pastorals (1 Tim 11° a/.), cf. P Oxy II. 291° (A.D. 25-26) προέγραψ[ά σοι] ἀνδραγαθι[ν] καὶ ἀπαιτεῖν plex pt ὑγια[Π νων παρ[α]γένωμαι, “1 have already written to you to be firm and demand payment
ὑγιαίνω (hugiainō) — be healthy.
ὑγῐ-αίνω,
[Refs 6th c.BC+]: future -ᾰνῶ[Refs 5th c.BC+]: aorist ὑγίᾱνα [Refs 4th c.BC+], Ionic dialect ὑγίηνα [Refs 5th c.BC+]. [ῠ, but ῡ in augmented tenses, [Refs]:—to be sound, healthy, or in health, [Refs 6th c.BC+]; opposed to νοσεῖν, κάμνειν, [Refs 5th c.BC+]; participle ὑγιαίνων, ={ὑγιής},{δυνάμενος}, [Refs 5th c.BC+]healthy, [Refs 1st c.AD+], compare 43b; ὄψα τῶν λιτῶν καὶ ὑ. [Refs]to be in a certain state of health, ὑ. νοσηρότερον and ὑγιεινότερον [Refs 5th c.BC+]
2. to be sound of mind, [Refs 5th c.BC+]
3. of soundness in political or religious matters, especially in participle, τὸ ὑγιαῖνον τῆς Ἑλλάδος [Refs]; οἱ ὑγιαίνοντες, opposed to turbulent agitators, [NT+2nd…
ὑγιαίνω
hugiaino
from 5199; to have sound health, i.e. be well (in body); figuratively,
to be uncorrupt (true in doctrine):--be in health, (be safe and)
sound, (be) whole(-some).
see GREEK for 5199
ὑγιαίνω
v.
I am well
ὑγιαίνω hygiainō 12x
to be sound, in health, Lk. 5:31; 7:10; to be safe and sound, Lk. 15:27; 3 Jn. 2; met. to be healthful or sound in faith, doctrine, etc., Tit. 1:9, 13; 2:1, 2; sound, pure, uncorrupted, 1 Tim. 1:10; 6:3; 2 Tim. 1:13; 4:3*
Verb-PAP-DSF — Verb · present · active · participle · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
V-PAP-DSF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Dative Number: Singular Gender: Feminine
sound: In Isa 63:15 the King James Version has "the sounding of thy bowels," a painfully literal translation of hamon me'eykha, with the similar phrase, "my bowels shall sound like an harp," in Isa 16:11 (compare Jer 48:36). The intestines were considered a seat of emotion, and at times of great excitement were thought (in poetry, at least) to become tense and to give forth a musical sound. The Revised Version (British and American) (following the King James Version in Jer 48:36) substitutes "heart" for "bowels" in Isa 16:11, thus obscuring the figure but preserving the sense. In
12 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἐπειδὰν δὲ ἄρξωνται καταλαμβάνειν, ἐν αἰσχύνῃ καὶ ὕβρει γίνονται, εὑρεθήσονται γὰρ εὐηθείᾳ καὶ μωρίᾳ πολλάκις χρώμενοι μᾶλλον ἢ ὑγιαινούσῃ ἐπιστήμῃ, οὐ μόνον ἐν κόροις καὶ μελαγχολίαις καὶ παραφροσύναις ἀλλὰ καὶ ἐν τῷ ἄλλῳ βίῳ·
Μοιχείαν μὲν εἰς τὸ παντελὲς ἀπεῖπε νομίσας εὔδαιμον τὸ περὶ τοὺς γάμους ὑγιαίνειν τοὺς ἄνδρας, καὶ ταῖς τε πόλεσι καὶ τοῖς οἴκοις συμφέρειν τὸ τοὺς παῖδας εἶναι γνησίους.
καὶ ὑπὸ μῆλον καὶ ὑπὲρ χεῖλος τὸ ἄνω εἴη μέν μοι ἐφʼ ὃν χρόνον ὑγιαίνω τὰ ἐμαυτοῦ διοικεῖν, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω τὸν μὲν κλῆρον
μέσος μελίχρως τετανὸς μακροπρόσωπος ἀνάσιλλος ἐπίγρυπος οὐλὴ παρʼ ὀφρῦν ἀριστερὰν ἄκραν, Εἴη μέμ με ὑγιαίνοντα τῶν ἐμαυτοῦ κύριον εἶναι καὶ διοικεῖν τρόπωι ὧι ἂν αἱρῶμαι. Ἐὰν δέ τι ἀνθρώπινον
φρονῶν καὶ ἐπακολουθούντων οἷς λέγω δὴ καὶ φ … ασων … ειμι ζῆν καὶ ὑγιαίνειν ἔχω τὴν δεσποτείαν τῶν ὑπογεγραμμένων μου πραγμάτων, εἰ δὲ ἀνθρώπινον τί μοι συνβαίη ἐν
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-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative 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
The Greek word ἀντιλέγω (i.e., *antilegō*) is composed of the prefix ἀντι- meaning 'against' and λέγω meaning 'to speak.' It covers meanings such as to contradict, oppose, or dispute. The New Testament uses it in contexts of speaking against others, notably in Acts and Romans. There is some variation in how lexicons present its nuances, particularly regarding its strength in different contexts.
ἀντι-λέγω,
[in LXX: Ho 4:4 (רִיב hi.), Is 50:5 (סוּג ni.) Is 22:22 65:2, Si 4:25, III Mac 2:28, IV Mac 4:7 8:2*;]
contradict, oppose, resist (v. Field, Notes, 106; MM, VGT, s.v.); absol.: Ac 28:19, Ro 10:21, Tit 1:9 2:9; c. dat., Jo 19:12, Ac 13:45; c. acc. et inf., Lk 20:27 T; pass., Lk 2:34, Ac 28:22.†
ἀντι-λέγω ; [impf. ἀντέλεγον] ; to speak against, gainsay, contradict; absol.: Acts xiii. 45 [L Tr WH om.]; xxviii. 19; Titi. 9. τινί, Acts xiii. 45. foll. by μή and ace. with inf.: Lk. xx. 27 [Lmrg. Tr WH λέγοντες], (as in Grk. writ.; see Passow [or L. and 5.1 s. v.; [W. § 65, 2 B.; B. 355 (305)]). to oppose one’s self to one, decline to obey him, declare one’s self against him, refuse to have anything to do with him, [ef. W. 28 (22)]:, τινί, Jn. xix. 12, (Leian. dial. inferor. 30, 3); absol., Ro. x. 21 [ef. Meyer]; Tit. ii. 9, (Achill. Tat. 5, 27). Pass. ἀντιλέγομαι I am disputed, assent or compliance is refused me, (W. § 39, 1): Lk. ii. 34; Acts xxviii. 22.
ἀντιλέγω. The strong sense of ἀ. in Rom 10”, oppose” may be illustrated by P Oxy VIII. 1148°% (i/A.D.) where an oracle is consulted as to whether it is better for a certain man and his wife μὴ συμφωνῆσαι viv τῷ πατρὶ α(ὐτοῦ) ἀλλὰ ἀντιλέγειν καὶ μὴ διδόναι γράμματα, “not to agree now with his father, but to oppose him and make no contract ” (Ed.). A somewhat weaker usage appears in Syd/ 523°! (iii/B.c.) ἐὰν δὲ οἱ γραμματοδιδάσκαλοι ἀντιλέγωσιν πρὸς αὑτοὺς περὶ τοῦ πλήθους τῶν παίδων, 20. 540%° (ii/B.c.), ἐὰν δὲ πρὸς αὑτοὺς ἀντιλέγωσιν οἱ ἐργῶναι περί τινος τῶν γεγραμμένων. Cf. also P Oxy I. 6γ᾽} (a dispute regarding property, A.D. 338) εἰ πρὸς τὴν Tov... πίέδίων] ἀποκατάστασιν .. . οἱ ἐΐ -- αἰἸτιαθ[έν)τες ἀντιλέγοιεν, ‘if the accused persons protest against the restoration of the estates” (Edd.), 76. X. 1252 verso8? (A.D. 28895) ἀντιλέγοντες ἔρρωνται, ‘‘ persist in their refusal ’’…
Read the full entry →ἀντιλέγω (antilegō) — to dispute.
ἀντιλέγω,
[Refs 5th c.BC+]: future ἀντιλέξω[Refs 5th c.BC+]: aorist ἀντέλεξα[Refs 5th c.BC+]perfect ἀντείρηκα: future passive ἀντειρήσομαι:—speak against, gainsay, contradict, τινί[Refs 5th c.BC+]; ὑπὲρ τῶν δικαίων[Refs 5th c.BC+] —often followed by a dependent clause, ἀ. ὡς.. declare in opposition or answer that.., χρησμοῖσι οὐκ ἔχω ἀντιλέγειν ὡς οὐκ εἰσὶ ἀληθέες[Refs 5th c.BC+]infinitive, ἀ. ποιήσειν ταῦτα, ἤν.. to reply that they will.., if.., [Refs 5th c.BC+]
2. with accusative of things, ἴσ᾽ ἀντιλέξαι[Refs 5th c.BC+]; μῦθον ἀ. τινί tell one tale in reply to another, [Refs 5th c.BC+]:—passive, to be disputed, questioned, [Refs 5th c.BC+]; of a place, ὑπό τινος ἀντιλεγόμενον…
ἀντιλέγω
antilego
from 473 and 3004; to dispute, refuse:--answer again, contradict,
deny, gainsay(-er), speak against.
see GREEK for 473
see GREEK for 3004
ἀντιλέγω
v.
I speak or say in opposition, contradict
ἀντιλέγω antilegō 11x
to speak against, contradict; to gainsay, deny, Lk. 20:27; to oppose, Jn. 19:12; Acts 13:45; 28:19; Rom. 10:21; Tit. 1:9; 2:9; pass. to be spoken against, decried, Lk. 2:34; Acts 28:22*
ἀντιλέγω the common fut. is ἀντερῶ; the aor. commonly used is ἀντεῖπον to speak against, gainsay, contradict, τινί Thuc., etc.; τινὶ περί τινος Xen.; ὑπέρ τινος id. Xen.; πρός τι Ar.:— ἀντ. ὡς . . to declare in opposition or answer that . . , Hdt., etc.; c. inf. to reply that . . , Thuc.; ἀντ. μὴ ποιεῖν to speak against doing, id. Thuc.
c. acc. rei, to allege in answer, Soph., Thuc.:—Pass. to be disputed, Xen.; of a place, to be counter-claimed, id. Xen.
absol. to speak one against the other, speak in opposition, Hdt., etc.; οἱ ἀντιλέγοντες Thuc.
Verb-PAP-APM — Verb · present · active · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-PAP-APM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Plural Gender: Masculine
10 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
οὐ γάρ, εἰ αἱ τῶν ἀντιλεγόντων ψυχαὶ κεχηρεύκασιν ἐλευθερίας, ὑπ’ ἀφροσύνης καὶ τῶν ἄλλων κακιῶν δουλαγωγηθεῖσαι, διὰ τοῦτο καὶ τὸ τῶν ἀνθρώπων γένος.
τῶν δὲ ἣν βούλονται πίστιν δώσειν ὁμολογούντων καὶ πρὸς τὸ μηδὲν ἀντιλεγόντων ὑπὸ τοῦ πρὸς αὐτὰς πάθους ἐπεὶ ταῦτα ὑμῖν,
καὶ πάλιν ἐν ἑτέρῳ προφήτῃ λέγει: Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθῆ καὶ ἀντιλέγοντα ὁδῷ δικαίᾳ μου.
δὲ πλοίων ἢ ζευγῶν ἀποδίδοσθαι τοὺς μισθοὺς κατὰ τὴν ἐμὴν διαγραφὴν κελεύω. τοὺς δὲ ἀντιλέγοντας ἐπὶ τὸν γραμματέα μου ἀνάγεσθαι βούλομαι, ὃς ἢ αὐτὸς κωλύσει ἀδικεῖσθαι τοὺς ἰδιώτας ἢ
προγεγραμμένης αὐλῆς σταθέντες ἐγδικήσομεν καὶ καθαροποιήσομεν ἀπὸ παντὸς ἀντιποιουμένου τοῖς ἰδίοις ἀναλώμασιν κατὰ μηδὲν ἀντιλεγόντες, πίστεως ἐπηρωτημένης καὶ ἀνθωμολογημένης.
τὰς τιμὰς ἃς ἀνέσχετο διʼ ἐνιαυτοῦ ταῦτα ἑαυτῷ φυλαχθῆναι . Λιβερᾶλις ἐπύθετο· μή τις ἀντιλέγει; μηδενὸς ἀντειπόντος Λιβερᾶλις εἶπεν· ἕξει τὰς τιμάς. ἔτους ιθ Θεοῦ Αἰλίου Ἀντωνίνου … ιϛ.
ἐλέγχω (elegchō) means to convict, reprove, or expose, often implying a sense of shame for the one being corrected. It appears in various contexts in the New Testament, such as in Matthew 18:15 and John 8:46, where it conveys the idea of bringing someone to recognize their fault. The term is distinct from simpler rebuke, as it suggests a deeper level of convincing or proving one's wrongdoing.
OnE may ‘rebuke’ another without bringing the rebuked to a conviction of any fault on his part; and this, either because there was no fault, and the rebuke was therefore unneeded or unjust; or else because, though there was such fault, the rebuke was ineffectual to bring the offender to own it; and in this possibility of ‘rebuking’ for sin, without ‘ convincing’ of sin, lies the distinction between these two words. In ἐπιτιμᾶν lies simply the notion of rebuking ; which word can therefore be used of one unjustly checking or blaming another; in this sense Peter ‘began to rebuke’ his Lord (ἤρξατο ἐπιτιμᾶν, Matt. xvi. 22; cf. xix. 13; Luke xviii. 39):—or ineffectually, and without any profit to the person rebuked, who is not thereby brought to see his sin; as when the penitent robber ‘rebuked ’ (ἐπετίμα) his fellow malefactor (Luke xxiii. 40; cf. Mark ix. 25). But ἐλέγχειν is a much more…
Read the full entry →ἐλέγχω ; fut. ἐλέγξω ; 1 aor. inf. ἐλέγξαι, impy. ἔλεγξον; [Pass., pres. ἐλέγχομαι ; 1 aor. ἐλέγχθην] ; Sept. for M37; 1. to convict, refute, confute, generally with a suggestion of the shame of the person convicted, [
ἐλέγχω. For the meaning ‘‘convict,” i.e. bring to light the true character of a man and his conduct, as in the Fourth Gospel (3°, 846, 16%), see the citation from BGU IV. 1138 «οὐ. ἔλεγχος, and cf. P Amh II. 3355 (c. B.c. 157) ἐὰν δέ τις τῶν καταβλαπτόντων Tas προσόδους ἐλεγχθῆι συνηγορήσας περὶ πράγματός τινος, αὐτόν τε πρὸς ἡμᾶς μετὰ φυλακῆς ἐπιστείAare, ““1{ any of these who are injuring the revenues is in the future convicted of having acted as advocate in any case, send him to us under arrest ” (Edd.), P Strass I. 41 (a.p. 250) οἵτι]νες δύνανται ἐκείνους ἐλέγξαι. In a Lycian inser. JAS xxxiv. p. 14, No. 1839 we find ὁ ἐλένξας = ‘‘ the prosecutor.” For the milder sense ‘‘ expose,” ‘‘set forth,” which best suits this word in 1 Cor 1474, Eph 514 (where see Robinson’s note), cf. such a passage from the vernacular as P Hib I. 55% (B.C. 250) mapayevod eis Ταλαὼν ἤδη ἄγων καὶ τὸν ποιμένα…
Read the full entry →ἐλέγχω (elegchō) — to rebuke.
ἐλέγχω,
[Refs 8th c.BC+]: future ἐλέγξω [Refs 5th c.BC+]: aorist ἤλεγξα [Refs 8th c.BC+]:—passive, future ἐλεγχθήσομαι [Refs 5th c.BC+]: aorist ἠλέγχθην [Refs 5th c.BC+]: perfect ἐλήλεγμαι [Refs] is falsa lectio in [Refs 5th c.BC+]: pluperfect ἐξ-ελήλεγκτο [Refs 4th c.BC+]:—disgrace, put to shame, μῦθον ἐ. treat a speech with contempt, [Refs 8th c.BC+]; ἐ. τινά put one to shame, [Refs 8th c.BC+] —This usage is only _Epic dialect_
II. cross-examine, question, [Refs 5th c.BC+]: with accusative et infinitive, accuse one of doing, [Refs 5th c.BC+]:—passive, to be convicted, [Refs 5th c.BC+]: with participle, ἐλεγχθεὶς διαφθείρας [Refs 5th c.BC+]
ἐλέγχω
elegcho
of uncertain affinity; to confute, admonish:--convict, convince, tell
a fault, rebuke, reprove.
ἐλέγχω
v.
I rebuke, expose
ἐλέγχω elenchō 17x
to put to proof, to test; to convict, Jn. 8:46; Jas. 2:9; to refute, confute, 1 Cor. 14:24; Tit. 1:9; to detect, lay bare, expose, Jn. 3:20; Eph. 5:11, 13; to reprove, rebuke, Mt. 18:15; Lk. 3:19; 1 Tim. 5:20; to discipline, chastise, Heb. 12:5; Rev. 3:19; pass. to experience…
Read the full entry →ἐλέγχω to disgrace, put to shame, μῦθον ἐλ. to treat a speech with contempt, Il.; ἐλ. τινά to put one to shame, Od.
to cross-examine, question, for the purpose of disproving or reproving, to censure, accuse, Hdt., attic; c. acc. et inf. to accuse one of doing, Eur.:—Pass. to be convicted, Hdt., Xen., etc.
of arguments, to bring to the proof, to disprove, confute, Aesch., Dem.:—absol. to bring convincing proof, Hdt.: then generally to prove, Lat. arguere, Thuc.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
18 occurrences in the New Testament, rendered 13 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 18 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 40 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.
6, 8) μηδὲν πρότερον ἐργασάμενον, ὅσα γε εἰς τὴν ἡμετέραν ἐπίγνωσιν, ἀστεῖον, ἀποκρινούμεθα δεόντως ὅτι ἐπαινετῆς ἐλέγχεται συστάσεως καὶ γενέσεως, ἑρμηνεύεται γὰρ Νῶε ἀνάπαυσις ἢ δίκαιος·
Ὁ δὲ Ἰώσηπος ἐλεγχόμενος ὑπὸ τοῦ πάθους καὶ μηκέτι δυνάμενος τὴν τῆς ὀργῆς φέρειν ὑπόκρισιν κελεύει μὲν ἀπελθεῖν τοὺς παρόντας, ἵνα μόνοις αὑτὸν τοῖς ἀδελφοῖς ποιήσῃ φανερόν, ἀναχωρησάντων δὲ ποιεῖ γνώριμον αὑτὸν τοῖς ἀδελφοῖς καί φησι·
οὐ λήμψῃ πρόσωπον ἐλέγξαι τινὰ ἐπὶ παραπτώματι.
προτίθεται, ἵνα πάντες τὸ διάταγμά μου … εἰδῶσιν καὶ οἱ βουλόμενοι τῇ ἀληθείᾳ … ἐλέγχειν αὑτοὺς ἀναιτίους ὄντας … τοῖς κελευσθεῖσι πειθόμενοι … ἐπανέρχωνται. ἔτους α Αὐτοκράτορος Καίσαρος Γαίου
παρὼν Πείσων, ἔστιν δὲ καὶ Δίδυμος, οἵτινες δύνανται ἐκείνους ἐλέγξαι. ὁ Παᾶπις ἡμᾶς … … αι μὴ ἀποδιδῷ. τῆς μὲν παιδὸς ἤδη γεγαμημένης κατὰ
καὶ τὸ καθʼ ἓν δηλῶσαί μοι. ἴσθι δὲ ὡς εἴ τι πρὸς χάριν πραχθὲν ἐλέγχθη, αὐτὸς ἐπὶ τῶν τόπων γενόμενος ὅτι ἂν καταλάβοιμι ἐπὶ περιγραφῇ τοῦ ταμιείου πραχθέν, τοῦτο