Titus 2:2 — Word Study
N1904Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.¶
BSA[The] aged [men]presbutēs [aged, elderly] sober-mindednēphaleos [sober, self-restrained] are to be,eimi▸ dignified,semnos [noble, honorable] self-controlled,sōphrōn [moderate] soundhugiainō▸ [healthy] <the>ho in faith,pistis [trust and confidence] <the>ho in love,agapē [unconditional affection] <the>ho in endurance.hupomonē [endurance, patiently waiting]
| Greek | English | Parsing |
|---|---|---|
| Πρεσβύτας | [The] aged [men] | Noun, accusative, plural |
| νηφαλίους | sober-minded | Adjective, accusative, plural |
| εἶναι, | are to be, | Verb, present, active |
| σεμνούς, | dignified, | Adjective, accusative, plural |
| σώφρονας, | self-controlled, | Adjective, accusative, plural |
| ὑγιαίνοντας | sound | Verb, present, active |
| τῇ | <the> | Article, dative, singular |
| πίστει, | in faith, | Noun, dative, singular |
| τῇ | <the> | Article, dative, singular |
| ἀγάπῃ, | in love, | Noun, dative, singular |
| τῇ | <the> | Article, dative, singular |
| ὑπομονῇ.¶ | in endurance. | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Older men are to be temperate, dignified, self-controlled, and sound in faith, love, and perseverance. |
| KJV | That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. |
| ASV | that aged men be temperate, grave, sober-minded, sound in faith, in love, in patience: |
| YLT | aged men to be temperate, grave, sober, sound in the faith, in the love, in the endurance; |
| WEB | that older men should be temperate, sensible, sober minded, sound in faith, in love, and in perseverance, |
| BBE | That old men are to be simple in their tastes, serious, wise, true in faith, in love, and of a quiet mind. |
Where the translations differ is primarily in the rendering of ὑγιαίνοντας and ὑπομονῇ — see How Translations Differ.
The sentence is structured around a main clause with several attributes describing the subject, illustrating the expected qualities of older men.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbειναι
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 2:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Church Conductgenerated
Titus 2:2 addresses the characteristics that older men in the church should exhibit. Paul emphasizes the importance of being temperate, dignified, self-controlled, and sound in faith, love, and perseverance. This guidance is part of a broader instruction to various groups within the church, aiming to establish a community that reflects the teachings of Christ. The qualities mentioned are essential for fostering a healthy church environment where older men can lead by example.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 19:32 | You are to rise in the presence of the elderly, honor the aged, and fear your God. I am the LORD. |
| 2 | Job 12:12 | Wisdom is found with the elderly, and understanding comes with long life. |
| 3 | Psalm 92:14 | In old age they will still bear fruit; healthy and green they will remain, |
| 4 | Proverbs 16:31 | Gray hair is a crown of glory; it is attained along the path of righteousness. |
| 5 | Isaiah 65:20 | No longer will a nursing infant live but a few days, or an old man fail to live out his years. For the youth will die at a hundred years, and he who fails to reach a hundred will be considered accursed. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — πρεσβύτας, presbutēsgenerated
The word πρεσβύτας (i.e., *presbutēs*) refers to older men or elders. It is a noun in the accusative plural, indicating a group of individuals. The term is used in contexts that highlight the respect and authority associated with age and experience, as seen in Luke 1:18.
This word carries connotations of wisdom and maturity, suggesting that older men are to serve as role models within the church community. The use of the accusative case here indicates that they are the ones being described by the qualities that follow.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as, "Older men are to be temperate, dignified, self-controlled, and sound in faith, love, and perseverance." This wording is consistent across several translations, including the KJV, ASV, and YLT.
However, differences arise in the rendering of specific terms. For example, ὑγιαίνοντας is translated as sound in many versions, while healthy appears in the FBV. Similarly, ὑπομονῇ is rendered as patience in several translations, while others choose perseverance or endurance.
Sentence Structuregenerated
The main clause is governed by the subject πρεσβύτας, older men, linked by the verb εἶναι, are to be. The qualities that follow are presented as an adjective phrase: νηφαλίους, temperate, σεμνούς, dignified, σώφρονας, self-controlled, and ὑγιαίνοντας, sound.
The structure emphasizes the qualities expected of older men, with each adjective describing their character and conduct. This arrangement highlights the importance of these traits in contributing to a strong and healthy church community.
Septuagint Backgroundgenerated
πρεσβύτας corresponds to the Hebrew word זָקֵן (H2205), which means 'old' or 'aged'. This connection indicates that the concept of age carries similar respect and authority in both the Old and New Testaments.
The term ὑγιαίνοντας is linked to the Hebrew שָׁלוֹם (H7965), which conveys a sense of completeness and soundness, further emphasizing the holistic health expected in the faith and conduct of church leaders.
In plain words — the whole versegenerated
Titus 2:2 instructs that older men should be temperate, dignified, self-controlled, and sound in faith, love, and perseverance. This guidance is important for the church community, as it sets a standard for behavior and character that others can look up to.
Frequently Asked Questionsgenerated
To be temperate means to be self-restrained and moderate, particularly in relation to desires and behavior, promoting wise decision-making.
Dignity reflects respect and honor, which are essential qualities for leaders in the church to model for others.
Older men can demonstrate soundness in faith by showing trust and confidence in God, as well as living out their beliefs in a way that encourages others.
Perseverance refers to the ability to endure hardships patiently, maintaining faith and love even in challenging times.
Reflection Questionsgenerated
- What qualities do I see in older men around me that reflect these teachings?
- How can I encourage older men in my community to embody these characteristics?
- In what ways can I apply the principles of temperance and dignity in my own life?
- How does understanding these traits help me support older men in their roles within the church?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on the qualities expected of older men, providing insights into their roles and responsibilities within the church community.
Older men should be sober, honorable, chaste, sound in faith, love, and patience. Titus, before directing him what he should say to everyone, in what he says,Early Church Fathers on Titus 2 →
There are some failings which age has, that youth has not. Some indeed it has in common with youth, but in addition it has a slowness, a timidity, a forgetfulness, an insensibility, and an irritability.Early Church Fathers on Titus 2 →
Elders must be sober, honorable, self-controlled, sound in faith, in love, and in patience. Elders must be sober. For old age is mostly followed by slowness and sluggishness. This, therefore, corrects it. be [εἶναι].Early Church Fathers on Titus 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Titus 2:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat the aged men be sober,.... Or "vigilant", and watchful over themselves, their conduct and conversation, lest being evil, it should be drawn into an example by younger persons: this is to be
Read John Gill on Titus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat the aged men be sober, grave, temperate, sound in faith, in charity, in patience. Sober , [ neefalious (G3524)] - 'vigilant,' as sober men alone can be (1 Timothy 3:2).
Read Robert Jamieson on Titus 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat the aged men be sober: by the word presbutav seems here to be signified elders in age; he would have Timothy preach that these should be nhfalioi, sober, both as to body and mind: we met with the word before, ,11. Grave; of a modest, composed behaviour, not light and airy. Temperate; that is, able to govern their passions and inclinations. Sound in faith; we have met with the phrase before, ; see the notes; neither rotten through error, nor sick through fluctuation or scepticism. In charity, that is, love. In patience; a patient bearing of evils.
Read Matthew Poole on Titus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. Ver. 2. That the old men be sober, &c.] Not as it is said of the Flemings, that quo magis senescunt eo magis stultescunt, the elder the more foolish. (Erasm. in Moriae Encom.) Solomon and Asa were so. And the heathen sages wisely warn us, that old age is to be feared, as that which comes not alone, but brings with it many diseases both of body and mind. Saepe fit ut Satan, quem iuvenero capere non potuit, annosum fallat et capiat, said Bucholcerus. Many that have held out well in youth, have failed and been shamefully foiled in old age.
Read John Trapp on Titus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) That the aged men.—Not presbyters, or elders, in an official sense, but simply the “old men” in the congregations. Be sober.—In a more extended sense than the bare literal meaning of the word would give. Let the elder men be “thoughtful,” in contrast with the thoughtlessness of careless youth. Grave.—And quietly earnest, in contrast with all passion and undue excitability. Temperate.—Discreet, or self-restrained, would be a better rendering for the Greek word. Sound in faith, in charity, in patience.—Here Paul the aged sums up for the aged men of Crete in these three words, so well known by all his devoted hearers then, by all the devout students of his theology in subsequent ages, the…
Read Charles John Ellicott on Titus 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. That the aged men be sober] It is very likely that the word aged is to be taken here in its literal sense; that it refers to advanced years, and not to any office in the Church: the whole context seems to require this sense. For an old man to be a drunkard, a light and trifling person, and a glutton, and not to be sober, grave, and temperate, is not only blamable but monstrous. Seneca has well said: Luxuriosus adolescens peccat; senew insanit. "A young man addicted to a life of luxury transgresses; an old man thus addicted runs mad."
Read AdamClarke on Titus 2 →CambridgeThe Cambridge Bible for Schools and Colleges2. the aged men] Better, aged men; here of the ordinary life of the older men, as the comparative is used in 1 Timothy 5:1 ‘rebuke not an elder’; not ‘elders’ or ‘presbyters.’ St Paul is himself four or five years older than when he wrote to Philemon ‘being such an one as Paul the aged’ (Titus 2:9).sober, grave, temperate] Render sober, grave, pure, in preference to R.V. ‘temperate, grave, sober-minded,’ which are too nearly allied in modern significance; R.V. has the restricted modern sense of ‘temperate’ here (of use in drink), when in Titus 1:8 it has been used in the large and proper sense. Bp Wordsworth for ‘grave’ suggests ‘reverend,’ ‘worshipful.’ ‘Sober’ in regard to ‘strong drink,’…
Read Cambridge on Titus 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThat the aged men - All aged men - for there is no reason to suppose that the apostle refers particularly to those who were in office, or who were technically elders, or Presbyters.
Read Albert Barnes on Titus 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Older men are to be temperate, dignified, self-controlled, and sound in faith, love, and perseverance.
that older men should be temperate, sensible, sober minded, sound in faith, in love, and in perseverance,
Older men are to be temperate, dignified, self-controlled, and sound in faith, love, and perseverance.
Older men are to be temperate, dignified, self-controlled, sound in faith, in love, and in endurance.
Tyndale line
That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
that aged men be temperate, grave, sober-minded, sound in faith, in love, in patience:
that aged men be temperate, grave, soberminded, sound in faith, in love, in patience:
That the aged men be sober, grave, temperate, sound in faith, in charity, in patience;
That the elder men be watchful, graue, teperate, sounde in the faith, in loue, and in patience:
Strictly literal
that the elder men be sober, grave, discreet, sound in faith, in love, in patience;
aged men to be temperate, grave, sober, sound in the faith, in the love, in the endurance;
Elders [are] to be temperate, dignified, sober, sound in faith, in the love, in the endurance.
Teach older men to be temperate, dignified, sensible, sound in faith, in love, and in perseverance.
From the Latin
That the aged men be sober, chaste, prudent, sound in faith, in love, in patience.
Simplified
Older men shouldn't drink; they should be respectable and sensible, with a healthy trust in God, loving and patient.
That old men are to be simple in their tastes, serious, wise, true in faith, in love, and of a quiet mind.
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.
senes ut sobrii sint, pudici, prudentes, sani in fide, in dilectione, in patientia :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܠܦ ܕܢܗܘܘܢ ܩܫܝܫܐ ܥܝܪܝܢ ܒܪܥܝܢܝܗܘܢ ܘܢܗܘܘܢ ܢܟܦܝܢ ܘܢܗܘܘܢ ܕܟܝܢ ܘܢܗܘܘܢ ܚܠܝܡܝܢ ܒܗܝܡܢܘܬܐ ܘܒܚܘܒܐ ܘܒܡܣܝܒܪܢܘܬܐ
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.
Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.¶
The standard critical text of the New Testament.
Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.¶
The previous edition, still widely cited.
Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.¶
The Society of Biblical Literature edition, freely licensed.
Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.¶
The edition that turned scholarship toward the earliest manuscripts.
Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.¶
An independent critical text built from the oldest witnesses then known.
Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.¶
A recent critical edition following documentary evidence closely.
Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.¶
The reading of the majority of surviving manuscripts.
Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.¶
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 2:2
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word πρεσβύτης (i.e., *presbutes*) means 'old man' and is derived from the same root as πρέσβυς. It appears in various New Testament contexts, such as Luke 1:18 and Titus 2:2. Some sources note its potential interchange with πρεσβευτής (ambassador), particularly in Philemon 9, where there is scholarly debate on this point.
πρεσβύτης, -ου prose form of πρέσβυς, q.v.,
[in LXX chiefly for זָקֵן, Ge 25:8, al.; also (= πρεσβευτής), II Ch 32:31 B1 (מֵלִיץ), I Mac 14:22 S, al. (v. Thackeray, Gr., 97);]
πρεσβύτης, -ov, ὁ, (πρέσβυς [see πρεσβεύω ]), an old man, an aged man: Lk.i. 18; Tit. ii. 2; Philem. 9 [here many (cf. R. V. mrg.) regard the word as a substitute for πρεσβευτής, ambassador; see Bp. Lghtft. Com. ad loc. ; WH. App. ad loe.; and add to the exx. of the interchange mpeoBevrepas in Wood, Discoveries at Ephesus, App., Inser. fr. the Great Theatre p. 24 (col. 5, 1. 72)]. (Aeschyl., Eur., Xen., Plat., al.; Sept. for 101.)
πρεσβύτης, “‘an old man”: see P Strass I. 415 (A.D. 250) ὡς πρεσβύτης καὶ πίστεως ἄξιος εἰπὲ ἃ οἶδας ἐν τῷ πράγματ], 40 πρεσβύτης ἄνθρωπός εἰμι, οὐκ ἐνιαυτὸς [δι]αγέγονεν οὐδὲ δύο οὐδὲ τρῖς, P Flor I. 50° (A.p. 268) Βίκτορα πρεσβύτην ὡς (ἔτων) ξη, and so%. In BGU IV. 1ozqviiil2 (end of iv/A.D.) the word is used of an old woman—QeoSdpa δὲ αὐτῆς πενίχρα kal πρεσβύτης ἢ μήτηρ τῆς ἀπ[ελ]θούσης. ἹΠρεσβύτης = sexex is written guater in the LXX for πρεσβευτής = /eva/us (see Thackeray G7. i. p. 97), and a like confusion may have arisen in Philem 9, where Lightfoot, in accordance with the interchange of ev and v in the common dialect of the time, reads πρεσβύτης with the MSS., but renders ‘‘ambassador.” It may be noted, however, that in P Oxy VI. 933%! (late ii/a.b.) a letter addressed πρεσβευτῇ, the editors remark that an error for πρεσβύτῃ is unlikely : cf. Moulton Gr. i. p. 86 f. and see s.v.…
Read the full entry →πρεσβύτης (presbutēs) — old man.
πρεσβύτης [ῠ], ητος,
Doric dialect -ας, ατος, ἡ, age, seniority, [Refs] probably restoration in [Refs]
πρεσβύτης
presbutes
from the same as 4245; an old man:--aged (man), old man.
see GREEK for 4245
πρεσβύτης, ου, ὁ
n.m.
an old man
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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 16 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.
„Ἐν ἀνθρώπου φύσει ἑπτά εἰσιν ὧραι, ἃς ἡλικίας καλέουσι, παιδίον, παῖς, μειράκιον, νεανίσκος, ἀνήρ, πρεσβύτης, γέρων·
μετὰ δὲ οὐ πολλὰς ἡμέρας ὁ Λάβανος χαίρειν μὲν ἐπʼ αὐτῷ παρόντι μειζόνως ἢ ὡς τῷ λόγῳ δηλώσειεν ἔλεγε, τὴν δʼ αἰτίαν διʼ ἣν ἀφῖκται μητέρα τε καὶ πατέρα πρεσβύτας καταλιπὼν καὶ θεραπείας τῆς παρʼ αὐτοῦ δεομένους ἀνεπυνθάνετο·
σου τῇ τύχῃ δόξῃ, κελεῦσαι ἀπολυθῆναι με ἀπὸ τῆς γραμματείας ταύτης, ἵνα δυνηθῶ ἀνὴρ πρεσβύτης ἐκ τῆς σῆς εὐεργεσίας εἰς τὸν λοιπὸν τοῦ βίου χρόνον ζῆσαι καὶ ἵνα ὦμαι
τὰ περὶ τούτου διατεταγμένα, ἵνα δυνηθῶ καὶ ἐγὼ τὴν ἐπιμέλειαν τῶν ἰδίων ποιεῖσθαι, ἄνθρωπος πρεσβύτης καὶ μόνος τυγχάνων, καὶ τῇ τύχῃ σου εἰς ἀεὶ εὐχαριστῶ. διευτύχει. Γάιος Ἰούλιος Ἀπολινάριος
ἀξιῶν σε τὸν κύριον καὶ ει… ρινέστατον τὴν δέουσαν ἐξέτασιν ποιήσασθαι ἵνα δυνηθῶ ἄνθρωπος πρεσβύτης ἐκ τῶν ὤμων τὸ ζῆν ποριζόμενος τὰ ἡμέτερα ἀνευρεῖν. ἔτους κγ Αὐτοκράτορος Καίσαρος Μάρκου
The Greek word νηφάλιος (i.e., *nephalios*) means sober or temperate, particularly in relation to wine. It is used in the New Testament to describe a state of vigilance and self-control, appearing in 1 Timothy 3:2, 11 and Titus 2:2. The word is derived from νήφω, which relates to being free from intoxication.
νηφάλεος (so Rec. in 1 Tim. iii. 2, 11, [where Ree.t= τλαιος], after a later form) and νηφάλιος [alone well attested” (Hort)], -ov, (in Grk. auth. generally of three term.; fr. νήφω), sober, temperate; abstaining from wine, either entirely (Joseph. antt. 3, 12, 2) or at least from its immoderate use: 1 Tim. iii. 2,11; Tit.ii. 2. (In prof. auth., esp. Aeschyl. and Plut., of things free from all infusion or addition of wine, as vessels, offerings, etc.)
νηφαλέος (nēphaleos) — sober.
νηφᾰλ-έος, α, ον,
={νηφάλιος}, Hdn.Gr. 2.908, +others; ={σώφρων}, [Refs 8th c.BC+] adverb -έως sanely, ξυντελέσαι δόμον [Refs 2nd c.AD+]
νηφάλιος
nephaleos
nephalios nay-fal'-ee-os
from 3525; sober, i.e. (figuratively) circumspect:--sober.
see GREEK for 3525
νηφαλέος, α, ον
Adj
sober, temperate
νηφάλιος nēphalios 3x
somber, temperate, abstinent in respect to wine, etc.; in NT met., vigilant, circumspect, self-controlled, 1 Tim. 3:2, 11; Tit. 2:2*
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
3 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 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
καὶ γὰρ ἐκεῖνοι γνώμῃ τὸν ἄκρατον, οὐ βιασθέντες προσφέρονται, ὥστε καὶ γνώμῃ τὸ μὲν νηφάλιον ἐκτέμνουσι τῆς ψυχῆς, τὸ δὲ παράληρον αἱροῦνται·
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 →εἶναι (einai) — to exist.
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…
Read the full entry →εἰμί ἐιμί
einai
present infinitive from 1510; to exist:--am, was. come, is, X lust
after, X please well, there is, to be, was.
see GREEK for 1510
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
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
127 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
σεμνός is an adjective meaning 'venerable' or 'august,' derived from the root σέβομαι. It describes both divine beings and humans, indicating qualities like seriousness and dignity. In the New Testament, it appears in contexts referring to honorable behavior (1 Tim. 3:8, 11; Tit. 2:2) and is associated with reverence and respect. The lexicons do not show significant disagreement.
σεμνός, -ή, -όν
(< σέβομαι),
[in LXX: Pr 6:8 8:6 15:26(נָגִיד,נֹעַם), II Mac 6:11, 6:28 8:15, IV Mac 5:36 7:15 17:5 * ;]
reverend, august, venerable, in cl. of the gods and also of human beings.
σεμνός. For σεμνός, ‘faugust,” “ἢ venerable,” ‘* worthy of respect,” as applied to sersons, cf. Preisighe 4094" (A.D. 8) ἐλθόντες πρὸς τὴν σεμνὴν Ἶσιν, and PSI 1. 419 (iv/A.D.), where a wife describes herself as sprung ἐκ σεμνῶν γονέων Kal εἰὐδ]οκ[ μων. The adj. is very common in sepulchral inserr., e.g. Aazbel 558'. (ii/A.D.)— Σεμνὴν Πενελόπην ὁ πάλαι βίος, ἔσχε δὲ kal νῦν σεμνὴν Φιλικίταν, οὐ τάχα μιοτέρην, 20. 635 Καλλίτεκνον σεμνὴν ὅδε τύμβος ἔχει σε, ᾿Αφροϑείτη, 6371 (ii/A.D.), 642 (iii/iv A.b.), and 673° (iii/iv a.D.). For σεμνός in relation to places we may cite P Ryl II. 1103 (A.D. 259) where Ilermopolis is described as πόλεως τῆς μεγάλης [ἀρχαίας λ]αμπρᾶς καὶ σεμνοτάτης. “the great, ancient, illustrious and most august city”: cf. P Lond 1157 verso? (A.D. 246) (=III. p. 110), and BGU IV. 1024 11. 7 (iv/A.D.) τὸ σεμονὸν (1. σεμνὸν) τοῦ…
Read the full entry →σεμνός (semnos) — noble.
σεμνός,, ή, όν,
(σέβομαι) revered, august, holy:
I. properly of gods, e.g. Demeter, [Refs 5th c.BC+]; at Athens the Erinyes were specially the σεμναὶ θεαί, [Refs 5th c.BC+]; or simply Σεμναί, [Refs 5th c.BC+]; τὸ σ. ὄνομα their name, [Refs 5th c.BC+]
I.2. of things divine, ὄργια σ. [Refs 6th c.BC+]; σ. ἄντρον the cave of Cheiron, [Refs]; σ. δόμος the temple of Apollo, [Refs 4th c.BC+]; σέλμα σ. ἡμένων, of the Olympian gods, [Refs]; σ. ἔργα, of the gods, [Refs 5th c.BC+]; σ. βίος devoted to the gods, [Refs]; σεμνὰ φθέγγεσθαι, ={εὔφημα}, [Refs 5th c.BC+]; ἦ πού τι σ. ἔστιν ὃ ξυναμπέχει; [Refs 4th c.BC+]; τὸ σ. holiness, [Refs 4th c.BC+]
σεμνός
semnos
from 4576; venerable, i.e. honorable:--grave, honest.
see GREEK for 4576
σεμνός, ή, όν
Adj
honorable
σεμνός semnos 4x
august, venerable; honorable, reputable, Phil. 4:8; grave, serious, dignified, 1 Tim. 3:8, 11; Tit. 2:2*
σεμνός σεμνός, ή, όν σέβομαι revered, august, holy, awful:
properly of certain gods; at Athens esp. of the Furies, σεμναὶ θεαί or Σεμναί, Trag.; ς. τέλη their rites, id. Trag.
then of things divine, Hhymn., Trag.; ς. βίος a life devoted to the gods, Eur.; σεμνὰ φθέγγεσθαι ῀ εὔφημα, Aesch.; τὸ ς. holiness, Dem.
of human beings, reverend, august, solemn, stately, majestic, Hdt., attic
of things, Aesch., etc.; οὐδὲν ς. nothing very wonderful, Arist.; σεμνόν ἐστι, c. inf., 'tis a noble, fine thing to . . , Plat.
in bad sense, proud, haughty, Trag.: —in contempt or irony, solemn, pompous, grand, Aesch., etc.; σεμνὸν βλέπειν to look grave and solemn, Eur.; ὡς ς. οὑπίτριπτος how grand the rascal is! Ar.; ὡς ς. ὁ κατάρατος id. Ar.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἕως μὲν γὰρ τὰ κατὰ τὴν πολιτείαν εὐοδεῖ πράγματα αὐτῷ, γαῦρός ἐστι καὶ σεμνὸς ὑπὸ τῶν ὄχλων τιμώμενος·
ἦν γὰρ δὴ τά τε ἄλλα σεμνὸς ἁνὴρ καὶ δικαιότατος.
τούτων οὖν τὰ ἔργα ἁγνὰ καὶ σεμνὰ καὶ θεῖά ἐστιν.
κατὰ ἱερὸν ἐκ … … … ν ἴσην ἐκείνοις τοῖς … … δὲ τοὺς σεμνοὺς τ … … … ποδόχια οσ … … ς … … ν β ἀμνοῦ
α. ἔτους β Ἀντωνίνου καὶ Οὐήρου τῶν κυρίων Αὐτοκρατόρων Φαῶφι ζ. Κα σεσημείωμαι. διέγραψε Σεμνοῦς Φαήριος ἀντὶ Πετεαρουήριος Φαήριος ὑπὲρ γεωμετρίας Χάρακος ῥυπαρὰν δραχμὴν μίαν γίνεται δραχμὴ α. ἔτους
σώφρων is an adjective meaning self-controlled, temperate, or of sound mind. It is built from the roots for 'safe' and 'mind,' covering a range of meanings from discretion to moderation in desires. The New Testament references include 1 Timothy 3:2 and Titus 1:8, where it describes qualities of leaders and older women. Moulton & Milligan note its idealization in womanhood, contrasting it with destructive thoughts.
σώφρων, -ov, (fr. σάος, contr. σῶς [cf. coo, init.], and φρήν. hence the poet. σαόφρων; cf. ἄφρων, ταπεινόφρων, μεγαλόφρων), [fr. Hom. down]; a. of sound mind, sane, in one’s senses, (see σωφρονέω, a. and σωφροσύνη, a.). b. curbing one’s desires and impulses, self-controlled, temperate, [R.V. soberminded], ([ἐπιθυμεῖ 6 σώpov ὧν δεῖ καὶ ὡς δεῖ καὶ Gre, Aristot. eth. Nic. 3, 15 fin.], see σωφροσύνη, b.): 1 Tim. iii. 2; Tit. i. 8; 11, 2, δ." T [T, τ: on the receding of tr in the vocabulary of the N. T. before oa, see under Σ, σ, s.]
σώφρων of this same use of σώφρων, as an ideal of womanhood, e.g. BCH xxy. (1901) p. 88 ἡ σόφρων (s7c) καὶ φίλανδρος γυνὴ γενομένη, and 76. xxii. (1898), p. 496, ἡ φίλανδρος καὶ o[a|dpwv ἡ φιλόσοφος ζήσασα κοσμίως (cf. 1 Tim 25). In view of this, and of what is stated σον, σωφροσύνη, we may be allowed to refer to a striking passage in Gilbert Murray’s Rise of the Greek Epic, p. 26, in which σώφρων or σαόφρων, ‘with saving thoughts,” is contrasted with Part VII. ὀλοόφρων, ‘‘ with destructive thoughts.’’ ‘‘ There is a way of thinking which destroys and a way which saves. The man or woman who is séf4r6x walks among the beauties and perils of the world, feeling the love, joy, anger, and the rest; and through all he has that in his mind which saves.—Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to…
Read the full entry →σώφρων (sōphrōn) — self-controlled.
σώφρων,
Epic dialect and poetry σᾰόφρων (as in [Refs 8th c.BC+], ονος, ὁ, ἡ: neuter σῶφρον:—properly of sound mind (from σῶς, φρήν, [Refs 5th c.BC+]: hence, discreet, prudent, οὐκ ἄν με σαόφρονα μυθήσαιο ἔμμεναι [Refs 8th c.BC+]; opposed to ἄφρων, [Refs 6th c.BC+]; opposed to νήπιος, [Refs]; opposed to ἀνόητος, [Refs 5th c.BC+]
2. of things, τοῖσι λόγοις σῶφρον ἔπεστιν ἄνθος [Refs 5th c.BC+]; σ. οἶκτος reasonable compassion, [Refs 5th c.BC+]; σῶφρόν ἐστι with infinitive, [Refs]
II. in Attic dialect, especially having control over the sensual desires, temperate, self-controlled, chaste (σώφρων ὁ μετρίας ἐπιθυμίας ἔχων [Refs 5th c.BC+]; γυνὴ σ. [NT+5th…
σώφρων
sophron
from the base of 4982 and that of 5424; safe (sound) in mind, i.e.
self-controlled (moderate as to opinion or passion):--discreet, sober,
temperate.
see GREEK for 4982
see GREEK for 5424
σώφρων, ον
Adj
self-controlled, temperate
σώφρων sōphrōn 4x
of a sound mind, sane; temperate, discreet, 1 Tim. 3:2; Tit. 1:8; 2:2; modest, chaste, Tit. 2:5*
σώφρων σώ-φρων, epic σα^ό-φρων, ονος, ὁ, ἡ, σῶς, φρήν of sound mind, Lat. sanae mentis:— hence sensible, discreet, wise, Hom., Hdt., Xen.
of things, σώφρονα εἰπεῖν Eur.; ἄλλο τι σωφρονέστερον γιγνώσκειν Thuc.:— σῶφρόν ἐστι, c. inf., id. Thuc.
having control over the sensual desires, temperate, self-controlled, moderate, chaste, sober, Trag., Plat., etc.:—so, ς. γνώμη Aesch.; ς. ἀριστοκρατία Thuc.
τὸ σῶφρον ῀ σωφροσύνη, Eur., Thuc., etc.
adv. -όνως, Hdt.—comp. σωφρονέστερον, Thuc.; so, ἐπὶ τὸ σωφρονέστερον Hdt.:—but -εστέρως, Eur.:—Sup. -έστατα, Isocr.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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
ὥσπερ γὰρ ἀπὸ τῶν ἀρετῶν ὁ κατ’ αὐτὰς ποιὸς καλεῖται φρόνιμος ἢ σώφρων ἢ δίκαιος ἢ ἀνδρεῖος, οὕτως ἀπὸ τῶν κακιῶν ἄδικος καὶ ἄφρων καὶ ἄνανδρος, ἐπειδὰν τὰς ἕξεις προσκαλέσηται καὶ δεξιώσηται.
τοὺς δὲ σώφρονας καὶ μηδέτερον τῶν λεγομένων εἰς ἡδονὴν λαμβάνοντας ἰδίαν, καὶ τὸ θηρίοις περιπεσόντα ἀποθανεῖν ἀνθρώπινον ἡγουμένους καὶ τὸ ὑπὸ τοῦ θεοῦ πρὸς αὐτὸν μεταστῆναι διὰ τὴν προσοῦσαν ἀρετὴν εἰκὸς νομίζοντας, πρᾴως ἔχειν οὗτος ὁ λογισμὸς…
τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν;
τοῦ ἡμετέρου πατρὸς Ἀκι … ως συνεθέμεθα ἐπὶ τοῖς προκειμένοις πᾶσι ὡς πρόκιται. Αὐρήλιος Σώφρων ἔγραψα ὑπὲρ αὐτοῦ ἀγραμμάτου. … ιε ἔτους καὶ ιδ ἔτους καὶ ζ ἔτους τῶν
ᾑρησάμεθα Ἐπίμαχον υἱὸν … ης ἱκανὸν ὄντα καὶ ἐπιτήδειον, δυνάμενον … … ντα καὶ σώφρονα, κεκοσμημένον … σ … ην παρὰ πάντων αὐτῷ ἐπενηνε … τοῦ ἁγίου τόπου οἰκονομ
τὴν τροφείαν ἐντὸς τοῦ χρόνου· ἐὰν δέ τι παραβαίνῃ, εἶναι αὐτήν τε καὶ τὸν Σώφρονα ἀγωγίμους καὶ συνέχεσθαι μέχρι τοῦ ἐκτῖσαι ἅ τε εἴληφεν τροφεῖα καὶ ἃ ἐὰν λάβῃ
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-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
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
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
πίστις (pistis) is a feminine noun meaning faith, belief, or trust, derived from the verb πείθω (to persuade). It encompasses a range of meanings, primarily focusing on religious faith in God or Christ, and includes concepts of fidelity and assurance. In the New Testament, it appears in various contexts, often linked to salvation and the Christian faith, as seen in verses like Matthew 8:10 and Romans 1:8.
πίστις, -εως, ἡ
(< πείθω),
[in LXX chiefly for אֱמוּנָה;]
πίστις, -ews, 9, (πείθω [q-v-]), fr. [Hes., Theogn., Pind. ], Aeschyl., Hdt. down; Sept. for 93308, several times for Ax and IDR; faith; i.e. 1. conviction of the truth of anything, belief, (Plat., Polyb., Joseph., Plut.; θαυμάσια καὶ μείζω πίστεως, Diod. 1, 86); in the N. T. of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and conjoined with τὸς: Heb. xi. 1 (where πίστις is called ἐλπιζομένων trdcraces, πραγμάτων ἔλεγχος οὐ βλεπομένων) ; Opp. to εἶδος, 2 Co. vy. 7; joined with ἀγάπη and ἐλπίς, 1 Co. xiii. 13. a. when it relates to God, πίστις is the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ: Heb. xi. 6; xii. 2; xiii. 7; πίστις ἐπὶ θεόν, Heb. vi. 1; ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, by which ye…
Read the full entry →πίστις. In accordance with its common NT usage, πίστις is used of ‘faith,’’ ‘‘ confidence” in a person in such passages as P Strass I. 4138 (c. A.D. 250), when in a legal process a witness is charged—as πρεσβύτης Kal πίστεως ἄξιος εἰπὲ ἃ οἶδας ἐν τῷ πρά[γματ]ι, and P Oxy XIV. τό27} (a.D. 342) διὰ τὴν περὶ ἡμᾶς μετριότητα καὶ πίστις (/. πίστιν), ‘owing to your clemency to us and confidence in us’’ (Edd.). In P Lond 233! (a.D. 345) (ΞΞ 11. p. 273, Chrest. I. p. 68) the editor translates τῇ σῇ πίστ(ε)ν as apparently = ‘‘at your discretion” or ‘“‘on your own credit.” P Tebt II. 418% (iii/A.D.) shows 5. ἀπολάβῃς παρ᾽ ἐμοῦ καλῇ πίστει, “‘receive it back from me in good faith’’ (Edd.): cf. P Oxy 1. 711: 11. (a.p. 303) νομίζουσα τούτους τὴν καλήν μοι πίστειν ἀποσώζειν, ‘thinking that they would preserve my good name” (Edd.). With the conjunction of πίστις and ἀλήθεια in τ Tim 27 cf. P Oxy I.…
Read the full entry →πίστις (pistis) — faith.
πίστις, ἡ,
genitive εως, Ionic dialect ιος [Refs 5th c.BC+]; dative πίστει, Ionic dialect πίστῑ [Refs 5th c.BC+]: (πείθομαι):—trust in others, faith, first in [Refs 8th c.BC+]: generally, persuasion of a thing, confidence, assurance, [Refs 5th c.BC+]; ἡ βεβαιοτάτη π., ἀταραξία καὶ π. βέβαιος, [Refs 4th c.BC+]; σωφροσύνης π. ἔχειν περί τινος to be persuaded of his probity, [Refs 4th c.BC+]
2. in subjective sense, good faith, trustworthiness, honesty, [Refs 6th c.BC+]
2. b of things, credence, credit, τὰν π. σμικρὰν παρ᾽ ἔμοιγ᾽ ἔχει [Refs 5th c.BC+]
2. c καλῇ π., = Latin bona fide, [Refs 2nd c.AD+]; αἱ κατὰ πίστιν γεινόμεναι κληρονομίαι, = Latin hereditates fideicommissariae, [Refs]
πίστις
pistis
from 3982; persuasion, i.e. credence; moral conviction (of religious
truth, or the truthfulness of God or a religious teacher), especially
reliance upon Christ for salvation; abstractly, constancy in such
profession; by extension, the system of religious (Gospel) truth
itself:--assurance, belief, believe, faith, fidelity.
see GREEK for 3982
πίστις, εως, ἡ
n.f.
faith, belief, trust
πίστις pistis 243x
faith, belief, firm persuasion, 2 Cor. 5:7; Heb. 11:1; assurance, firm conviction, Rom. 14:23; ground of belief, guarantee, assurance, Acts 17:31; good faith, honesty, integrity, Mt. 23:23; Gal. 5:22; Tit. 2:10; faithfulness, truthfulness, Rom. 3:3; in NT faith in God and Christ, Mt. 8:10; Acts 3:16, et al. freq.; ἡ πίστις, the…
Read the full entry →πίστις πίστις, ιος, ἡ, πείθομαι trust in others, faith, Lat. fides, fiducia, Hes., Theogn., attic; c. gen. pers. faith or belief in one, Eur.:— generally, persuasion of a thing, confidence, assurance, Pind., attic
good faith, trustworthiness, faithfulness, honesty, Lat. fides, Theogn., Hdt., attic
in a commercial sense, credit, trust, πίστις τοσούτων χρημάτων ἐστί μοι παρά τινι I have credit for so much money with him, Dem.; εἰς πίστιν διδόναι τί τινι id. Dem.
in Theol. faith, belief, as opp. to sight and knowledge, NTest.
that which gives confidence: hence,
an assurance, pledge of good faith, warrant, guarantee, Soph., Eur.; πίστιν καὶ ὅρκια ποιεῖσθαι to make a treaty by exchange of assurances and oaths, Hdt.; οὔτε π. οὔθ᾽ ὅρκος μένει Ar.; πίστιν διδόναι to give assurances, Hdt.; διδόναι καὶ λαμβάνειν to…
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
fath:
1. Etymology
2. Meaning: a Divergency
3. Faith in the Sense of Creed
4. A Leading Passage Explained
5. Remarks
6. Conclusion
In the Old Testament (the King James Version) the word occurs only twice: De 32:20 ('emun); Hab 2:4 ('emunah). In the latter the Revised Version (British and American) places in the margin the alternative rendering, "faithfulness." In the New Testament it is of very frequent occurrence, always representing pistis, with one exception in the King James Version (not the Revised Version (British and American)), Heb 10:23, where it represents elpis, "hope."
1. Etymology:
The history of the English word is rather interesting than important; use and contexts, alike for it and its Hebrew and Greek parallels, are…
Faith
Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.
Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding.…
The assent of the understanding to any truth. Religious faith is assent to the truth of divine revelation and of the events and doctrines contained in it. This may be merely historical, without producing any effect on our lives and conversation; and it is then a dead faith, such as even the devils have. But a living or saving faith not only believes the great doctrines of religion as true, but embraces them with the heart and affections; and is thus the source of sincere obedience to the divine will, exhibited in the life and conversation. Faith in Christ is a grace wrought in the heart by the Holy Spirit, whereby we receive Christ as our Savior, our Prophet, Priest, and King, and love and obey him as such. This living faith in Christ is the means of salvation-not meritoriously, but instrumentally. Without it there can be no forgiveness of sins, and no holiness of life; and they who are…
→ General scriptures concerning 2Sa 22:31; Ps 2:12; 5:11; 7:1; 9:9,10; 18:30; 32:10; 33:18,19; 34:1-8,22; 36:7; 40:4; 64:10; 78:5-7; 84:5,12; 112:5,7,8; 118:8,9; 125:1; 147:11; Pr 3:5; 14:26; 22:19; 28:25; 29:25; 30:5; Isa 10:20; 14:32; 26:3; 30:15; 57:13; Jer 17:7,8; 39:18; Na 1:7; Mt 9:22; 21:21,22; Mr 9:23,24; 11:23,24; Lu 7:50; 8:48-50; 17:5; 18:8; Joh…
242 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 243 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 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ μέγεθος τῆς περὶ τὸν ἥλιον δυνάμεως καὶ ἀρχῆς ἐμφανεστάτην πίστιν ἔχει τὴν λεχθεῖσαν ἤδη·
τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Σισόιν τὸν τέκτονα ἀποτεῖσαι καὶ πέμψεις εἰς Χαλῶθιν ἐάν τινα εὕρῃς κατὰ παρόντας ἔχοντα πίστιν πολλήν, πέμψεις δὲ τὰ πρὸς τὴν ρο … … πρὸ ἡμερῶν τριῶν … ες.
ὁμολογῶν Ἑρμᾶς ἀποδοῦναι τὸ προκίμενον ἀργύριον ἀποδότω σὺν καὶ τῶι προκιμένωι ἀργυρίῳ … τῆς πίστεως περὶ αὐτὴν τὴν Ταπεκῦσιν οὔσης. ὑπογραφεὺς τῆς Ταπεκύσιος καὶ τοῦ αὐτῆς κυρίου Ἀμμώνιος Διοσκύρου
δούλην Ἀθηνάριον ταύτην τοιαύτην ἀναπόρριφον πλὴν ἐπαφῆς καὶ ἱερᾶς νόσου τῆι ἰδίᾳ αὐτοῦ Οὐαλερίου πίστει ἧς ἐὰν εὕρῃ τιμῆς τοῖς προσελευσομένοις ἀγορασταῖς, τῆς βεβαιώσεως πάσῃ βεβαιώσει ἐξακολουθούσης τῇ Ἡρακλείᾳ,
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 ἀγάπη (i.e., *agape*) means love, particularly the spiritual love between God and humanity, as well as among individuals. It is often associated with goodwill and esteem, distinguishing it from other forms of love like friendship or romantic love. In the New Testament, it appears frequently in the context of Christian teachings on love, such as in John 13:35 and Romans 5:8. The plural form refers to communal love feasts.
† ἀγάπη, -ης, ἡ
[in LXX for אַהֲבָה, which is also rendered by ἀγάπησις and φιλία;]
love, goodwill, esteem. Outside of bibl. and eccl. books, there is no clear instance (with Deiss., LAE, 18:4, 70:2, cf. the same writer in Constr. Quar., ii, 4; and with MM, VGT, s.v., cf. Dr. Moulton in Exp. Times, xxvi, 3, 139). In NT, like ἀγαπάω, -ῶ,
Of men's love:
to one another, Jo 13:35;
to God, I Jo 2:5.
Of divine love;
God's love: to men, Ro 5:8; to Christ, Jo 17:26;
Christ's love to men: Ro 8:35.
In pl., love feasts: Ju 12 (DB, iii, 157).
SYN.: φιλία. ἀ., signifying properly (v.s. ἀγαπάω) love which chooses its object, is taken over from LXX, where its connotation is more general, into NT, and there used exclusively to express that spiritual bond of love…
ἀγάπη, -ἧς, ἡ, ἃ purely bibl. and eccl. word (for Wyttenbach, following Reiske’s conjecture, long ago restored ἀγαπήσων in place of ἀγάπης, ὧν in Plut. sympos. quaestt. 7, 6, 3 [vol. viii. p. 835 ed. Reiske]). Prof. auth. fr. [Aristot.], Plut. on used ἀγάπησις. “The Sept. use ἀγάπη for 138, Cant. ii. 4, 5, 7; iii. 5, 10; v. 8; vii. 6; viii. 4,6, 7; [It is noticeable that the word first makes its appearance as a current term in the Song of Sol.;—certainly no undesigned evidence respecting the idea which the Alex. translators had of the love in this Song” (Zezschwitz, Profangraec. u. bibl. Sprachgeist, p. 63)]; Jer. ii. 2; Eccl. ix. 1,6; [2 S. xiii. 15]. It occurs besides in Sap. iii. 9; vi. 19. In Philo and Joseph. I do not remember to have met with it. Nor is it found in the N. T. in Acts, Mk., or Jas.; it occurs only once in Mt. and Lk., twice in Heb. and Rey., but frequently in the…
Read the full entry →ἀγαπη use in connexion with Ptolemy on the Rosetta stone, OG/S got (B.C. 196) ἠγαπημένου ὑπὸ τοῦ POa. Cf. a Munich papyrus in Chrest. I. 1091" (end of iii/B.c.), where Wilcken restores [Πτολεμαῖ]ος αἰωνόβιος ἠγα[πημένος ὑπὸ τῆς Ισιδος]. It may be noted that in Mk 10% Field (Λίοζες, Pp. 34) suggests the translation ‘‘caressed” for ἠγάπησεν, comparing Plut. Peric/. 1: ξένους τινὰς ἐν ἹΡώμῃ πλουσίους, κυνῶν τέκνα καὶ πιθήκων ἐν τοῖς κόλποις περιφέροντας καὶ ἀγαπῶντας (fondling) ἰδὼν ὁ Καῖσαρ. .. ἠρώτησεν εἰ παιδία παρ᾽ αὐτοῖς οὐ τίκτουσιν αἱ γυναῖκες. Β. L. Gildersleeve (Justin Martyr, p. 135) suggests that ‘the larger use of [ἀγαπᾶν] in Christian writers is perhaps due to an avoidance of φιλεῖν in the sense of ‘kissing.”” He says Xenophon made the two words absolute synonyms, comparing MZemorahsilia ii. 7. 9 with 12; while he deprecates refinements in Jn 2111", since ‘the Evangelist…
Read the full entry →ἀγάπη (agapē) — love.
ἀγάπ-η, ἡ,
love, [LXX+2nd c.BC+] O; of the love of husband and wife, [Refs 2nd c.AD+]
2. especially love of God for man and of man for God, [LXX+1st c.AD+]:—also brotherly love, charity, [NT]
II. in plural, love-feast, [NT]
III. alms, charity, [Refs 4th c.AD+]
IV. ἀγάπη θεῶν, title of Isis, [Refs 2nd c.AD+]
ἀγάπη
agape
from 25; love, i.e. affection or benevolence; specially (plural) a
love-feast:--(feast of) charity(-ably), dear, love.
see GREEK for 25
ἀγάπη, ης, ἡ
n.f.
love
ἀγάπη agapē 116x
love, generosity, kindly concern, devotedness; pl. love-feasts, Jude 12
ἀγάπη Deriv. uncertain. love: esp. brotherly love, charity; the love of God for man and of man for God, NTest.
in pl. a love-feast, id. NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
114 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 116 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.
παρό μοι δοκεῖ τοῖς προειρημένοις δυσὶ κεφαλαίοις, τῷ τε „ὡς ἄνθρωπος“ καὶ τῷ „οὐχ ὡς ἄνθρωπος ὁ θεὸς“ ἕτερα δύο συνυφῆναι ἀκόλουθα καὶ συγγενῆ, φόβον τε καὶ ἀγάπην·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν, τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν θεὸν ὁσίως…
πᾶσι τοῖς ἀδελφοῖς ἐν κυρίῳ βοηθεῖν, καὶ ταύταις ἀγομέναις πρὸς τὸν ἐπίτροπον ἐπιδώσεις τὴν ἀγάπην σου, διʼ ὧν ἐὰν παράσχῃ αὐταῖς. ἐρρῶσθαί σε εὔχομαι ἐν κυρίῳ.
ἐν Διὸς Πόλει, ἵνα οὖν μαρτυρήσῃ ἡμῖν τὰ τῆς ἐν θεῷ σου ἀγάπης. προσαγόρευε ἐν κυρίῳ τὴν ποθεινοτάτην ἡμῶν θυγατέρα Μαρκιανὴν μετὰ καὶ ὅλων τῶν ἐν τῷ
ὅτι ἡμάρτησα καὶ ἐπαρῳνήθην ἐν τῇ νυκτὶ ὅτι τοὺς ἀδελφοὺς ὕβρισα. ἐποίησεν δὲ καὶ ἀγάπην ἐν ἐκείνῃ τῇ ᾑμέρᾳ Ἑλλην ὢν διὰ τὸ ἁμάρτημα ὃ ἐποίησεν.
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
ὑπομονή is derived from ὑπομένω and means endurance or steadfastness. It encompasses patient waiting and the ability to withstand trials, often referenced in the New Testament, including in Luke and Romans. The lexicons note its use in both positive and negative contexts, with some suggesting a distinction between it and similar terms like μακροθυμία, though this distinction is debated.
BETWEEN μακροθυμία and ὑπομονή, which occur together at Col. i. 11, and in the same context 2 Cor. vi. 4,6 ; 2 Tim. iii. 10; Jam. v. 10, 11 (cf. Clement of Rome, 64 ; Ignatius, Hphes. 8), Chrysostom draws the following distinction ; that a man paxpoθυμεῖ, who having power to revenge himself, yet refrains from the exercise of this power ; while he ὑπομένει, who having no choice but to bear, and only the alternative of a patient or impatient bearing, has grace to choose theformer. Thus the faithful, he concludes, would commonly be called to exercise the former grace among themselves (1 Cor. vi. 7), the latter in their commerce with those that were without: μακροθυμίαν πρὸς ἀλλήλους, ὑπομονὴν πρὸς τοὺς ἔξω" μακροθυμεῖ γάρ τις πρὸς ἐκείνους οὺς δυνατὸν καὶ ἀμύνασθαι, ὑπομένει δὲ ods οὐ δύναται ἀμύνασθαι. This distinction, however, will not endure a closer examination ; for see decisively…
Read the full entry →ὑπο-μονή, -ῆς, ἡ
(ὑπομένω)
[in LXX for מִקְוֶה and cogn. forms; freq. in IV Mac ;]
a remaining behind (Arist.).
ὑπο-μονή, -7s, ἡ, (ὑπομένω) ; 1. steadfastness, constancy, endurance, (Vulg. in 1 Th. i. 3 sustinentia, in Jas. v. 11 sufferentia); in the N. T. the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings: Lk. viii. 15; xxi. 19; Ro. v. 3 sq.; xv. 4 βα.; 2 Co. vi. 4; xii. 12; Col. i. 11; 2 Th.i.4; 1 Tim. vi. 11; 2 Tim. iii.10; Tit. ii. 2; Heb. x. 36; Jas. i. 3sq.; v.11; 2 Pet.i.6; Rev. ii. 2 sq. 19; xiii. 10; xiv. 12, (ef. 4 Mace. i. 11; ix. 8, 30; xv. 30 (27); xvii. 4, 12, 23); with agen. of the thing persevered in [W. § 30, 1 fin.]: τοῦ ἔργου ἀγαθοῦ, Ro. ii. 7; τῆς ἐλπίδος, 1 Th. i. 3 [ef. B. 155 (136)]; δὲ ὑπομονῆς, [with patience (cf. W. § 51, 1b.) 1. 6.1 patiently and steadfastly, Ro. viii. 25; Heb. xii. 1. 2. a patient, steadfast waiting for; [8]. question this sense in the New Test., and…
Read the full entry →ὑπομονή, τ ρξαάίαξε endurance,” denoting ‘‘an inward feeling, as well as outward conduct, but directed only towards aggression” (Hort ad Rev 25: cf. also Lightfoot /Vofes, p. 11, and Ropes 700 ad Jas 1%). Hence in late Jewish literature the word is frequently applied to the virtue shewn by martyrs, e.g. 4 Macc 11} θαυμασθέντες . . . ἐπὶ τῇ ἀνδρίᾳ καὶ τῇ ὑπομονῇ : cf Pss. Sol. ii. 40 ὅτι χρηστὸς 6 κύριος τοῖς ἐπικαλουμένοις αὐτὸν ἐν ὑπομονῇ. In Zest. χἕΐ. ῥαΐγ. Jos. x. I ὁρᾶτε. .. πόσα κατεργάζεται ἡ ὑπομονή, the reference is to resistance to the wiles of the Egyptian woman.
ὑπομονή (hupomonē) — perseverance.
ὑπομονή, ἡ,
remaining behind, [Refs 4th c.BC+]
II. endurance, τῶν ἀκουσίων πόνων [Refs 5th c.BC+]; [θανάτου] [Refs 1st c.AD+]; ἡ τῆς μαχαίρας ὑ. τῶν πληγῶν the sword's power to sustain blows, [Refs 2nd c.BC+]
II.2. in bad sense, obstinacy, [Refs 2nd c.BC+]
II.3. of plants, power to endure, [Refs 4th c.BC+]
III. enduring to do, αἰσχρῶν ἔργων [Refs]
ὑπομονή
hupomone
from 5278; cheerful (or hopeful) endurance, constancy:--enduring,
patience, patient continuance (waiting).
see GREEK for 5278
ὑπομονή, ῆς, ἡ
n.f.
endurance, steadfastness
ὑπομονή hypomonē 32x
patient endurance, 2 Cor. 12:12; Col. 1:11; patient awaiting, Lk. 21:19; a patient frame of mind, patience, Rom. 5:3, 4; 15:4, 5; Jas. 1:3; perseverance, Rom. 2:7; endurance in adherence to an object, 1 Thess. 1:3; 2 Thess. 3:5; Rev. 1:9; ἐν ὑπομονῇ and δι’ ὑπομονῆς, constantly, perseveringly, Lk. 8:15; Read the full entry →
ὑπομονή ὑπομονή, ἡ, ὑπομένω a remaining behind, Arist.
a holding out, patient endurance, id. Arist.:— the enduring to do, αἰσχρῶν ἔργων Theophr.
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 PERSEVERANCE
32 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 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 4 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.
τλῆναι γὰρ ἔδει καὶ ἀντιτάξασθαι καὶ ἀντερείσασθαι γνώμην ὀχυρωσάμενον καὶ ἀναφραξάμενον τῇ ἑαυτοῦ καρτερίᾳ καὶ ὑπομονῇ, δυνατωτάταις ἀρεταῖς.
οὐδενὸς γὰρ ὅλως ὑστέρουν, ἀλλὰ καὶ πρὸς ἔργα χειρῶν καὶ πόνων ὑπομονὴν ἦσαν εὔψυχοι καὶ δεινοὶ συνιέναι.
τῆς οὖν πίστεως ἡμῶν εἰσιν βοηθοὶ φόβος καὶ ὑπομονή, τὰ δὲ συμμαχοῦντα ἡμῖν μακροθυμία καὶ ἐγκράτεια: