Titus 3:2 — Word Study
N1904μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
BSAno onemēdeis [nothing, no person] to denigrate,blasphēmeō▸ [speak evil of, blaspheme] peaceableamachos [peacemakers, non-confrontational] to be,eimi▸ gentle,epieikēs [fair, moderate] allpas showingendeiknumi▸ [demonstrating, pointing out] humilityprautēs towardpros allpas [all people] men.anthrōpos
| Greek | English | Parsing |
|---|---|---|
| μηδένα | no one | Adjective, accusative, singular |
| βλασφημεῖν, | to denigrate, | Verb, present, active |
| ἀμάχους | peaceable | Adjective, accusative, plural |
| εἶναι, | to be, | Verb, present, active |
| ἐπιεικεῖς, | gentle, | Adjective, accusative, plural |
| πᾶσαν | all | Adjective, accusative, singular |
| ἐνδεικνυμένους | showing | Verb, present, middle |
| πραΰτητα | humility | Noun, accusative, singular |
| πρὸς | toward | Preposition |
| πάντας | all | Adjective, accusative, plural |
| ἀνθρώπους. | men. | Noun, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to malign no one, and to be peaceable and gentle, showing full consideration to everyone. |
| KJV | To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. |
| ASV | to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men. |
| YLT | of no one to speak evil, not to be quarrelsome — gentle, showing all meekness to all men, |
| WEB | to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men. |
| BBE | To say no evil of any man, not to be fighters, to give way to others, to be gentle in behaviour to all men. |
Where they part company is μηδένα — see How Translations Differ.
The structure of the verse clearly outlines the actions and attitudes expected of believers, with a main clause followed by supportive phrases.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbβλασφημέω
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 3:2
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 Christian Conductgenerated
Titus 3:2 emphasizes the importance of how believers should interact with others, advocating for a demeanor that is gentle and respectful. This guidance is part of a larger exhortation from Paul to remind the church of their responsibilities in society, which includes being obedient to authorities and engaging in good works, as outlined in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 140:11 | May no slanderer be established in the land; may calamity hunt down the man of violence. |
| 2 | Proverbs 6:19 | a false witness who gives false testimony, and one who stirs up discord among brothers. |
| 3 | Acts 23:5 | “Brothers,” Paul replied, “I was not aware that he was the high priest, for it is written: ‘Do not speak evil about the ruler of your people.’ ” |
| 4 | 1 Corinthians 6:10 | nor thieves, nor the greedy, nor drunkards, nor verbal abusers, nor swindlers, will inherit the kingdom of God. |
| 5 | 2 Corinthians 12:20 | For I am afraid that when I come, I may not find you as I wish, and you may not find me as you wish. I fear that there may be quarreling, jealousy, rage, rivalry, slander, gossip, arrogance, and disorder. |
The Treasury of Scripture Knowledge — 35 references, hung on the phrase they belong to
The Key Word — βλασφημεῖν, blasphēmeōgenerated
The Greek verb βλασφημεῖν (blasphēmeō) means to speak irreverently or to slander. It is often translated as 'to blaspheme' and is used in contexts where someone speaks negatively about God or sacred matters.
This term highlights the seriousness of our speech and the importance of maintaining respect in our conversations. In the New Testament, it appears in various contexts, underscoring the need for carefulness in how we express our thoughts about others.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse in the Berean Standard Bible reads, 'to malign no one, and to be peaceable and gentle, showing full consideration to everyone.' Other translations, like the KJV and ASV, also emphasize not speaking evil of anyone and being gentle.
Where translations differ is in the rendering of specific terms. For example, μηδένα is rendered as 'no one' in the BSB, while the KJV uses 'no man'. The word ἐπιεικεῖς is consistently translated as 'gentle' across most versions, but the FBV opts for 'gentleness'.
Sentence Structuregenerated
The main verb in this verse is ὑπομίμνῃσκε, remind, which governs several clauses. The structure includes an infinitive phrase describing what not to do, followed by a series of adjectives and participles that describe the expected behavior.
The verse is composed of multiple clauses that elaborate on the qualities believers should embody, such as being peaceable and gentle, with a participial phrase indicating the action of showing consideration toward others.
Septuagint Backgroundgenerated
In Titus 3:2, the Greek word μηδένα (mēdeis), meaning "no one," corresponds to the Hebrew word אַל (al), which serves as an adverb of negation. This choice emphasizes the instruction to avoid maligning any person, reinforcing the call for respectful behavior towards others.
The term ἀνθρώπους (anthrōpos), translated as "men," is used in the LXX to render the Hebrew word אָדָם (adam), which refers to mankind in general. This connection highlights the universal application of the exhortation to treat all individuals with consideration and gentleness.
In plain words — the whole versegenerated
Titus 3:2 instructs believers to avoid speaking ill of anyone and to be peaceful and gentle. They are to show consideration to everyone, reflecting the character of Christ in their interactions.
Frequently Asked Questionsgenerated
To malign no one means to avoid speaking negatively about others, regardless of their actions.
Gentleness is important as it reflects Christ's character and promotes peace in relationships.
Showing full consideration involves treating others with respect and kindness, regardless of their behavior.
To be peaceable means to avoid conflict and strive for harmony in interactions with others.
Reflection Questionsgenerated
- In what ways can I practice gentleness in my daily interactions?
- How can I avoid speaking negatively about others, even when I disagree with them?
- What are some practical steps I can take to show full consideration to everyone?
- How does embodying peace and gentleness reflect my faith in Christ?
The early church on this verse — how the Fathers read it
Early church writers have commented on the importance of this verse in guiding Christian behavior. Here are insights from Cyprian and Oecumenius, who emphasize the need for respect and humility in speech.
That we must not use detraction. In Solomon, in the Proverbs: "Love not to detract, lest thou be taken away." Also in the forty-ninth Psalm: "Thou sattest, and spakest against thy brother;
Cyprian references the need to avoid detraction, citing Proverbs to support the idea that believers should not speak ill of others.
Early Church Fathers on Titus 3 →to speak evil of no one, to be peaceable, gentle, showing all humility to all people. to speak evil of no one. Even if he acts badly, even if he makes a mistake in something. For our mouth must generally be free from insult.
Oecumenius highlights the call to speak evil of no one, emphasizing that even if someone acts poorly, Christians should refrain from insult.
Early Church Fathers on Titus 3 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Titus 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo speak evil of no man,.... As not of one another, so not of the men of the world, to the prejudice of their names and characters, which are tender things, and ought to be gently touched; nor of
Read John Gill on Titus 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. To speak evil of no man - especially, not of "dignities." No brawlers - not quarrelsome, attacking others.
Read Robert Jamieson on Titus 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo speak evil of no man; Greek, to blaspheme no man. Blasphemy is a speaking evil, whether it be applied to God or man, though use hath so obtained, that we only in common discourse speak of blaspheming God. To be no brawlers; to be no fighters, (amacouv) neither with hands nor tongues. But gentle; to be modest, fair, equitable men. Showing all meekness unto all men; forbearing wrath and passion in their converse with all.
Read Matthew Poole on Titus 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. Ver. 2. To speak evil of no man] Unless it be in an ordinance, for the reformation of the unruly; pleasing all in that which is good to edifying.
Read John Trapp on Titus 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) To speak evil of no man.—These commands of St. Paul to the Church of Crete breathe throughout the spirit of Christ, who “when He was reviled, reviled not again;” who said “Love your enemies, do good to them that hate you, and pray for them which despitefully use you and persecute you.” The Christian in the days of St. Paul, and for “many days” after St. Paul had borne that gallant witness of his outside the gates of Rome, would indeed often be called in sad earnestness to put in practice these charges of the Apostle. In days of persecution, in times of suspicion, when the Christian profession exposed men to hatred and to sore danger, when all men spoke evil of them, these words of St.…
Read Charles John Ellicott on Titus 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. To speak evil of no man] μηδεναβλασφημειν. To blaspheme no person, to reproach none, to speak nothing to any man's injury; but, on the contrary, bearing reproach and contumely with patience and meekness.
Read AdamClarke on Titus 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. to speak evil of no man] Cf. 1 Timothy 1:20; 1 Timothy 6:1; Titus 2:5. In the first place used absolutely ‘to blaspheme,’ as Acts 26:11, ‘I strove to make them blaspheme.’to be no brawlers, but gentle] Better, as R.V., not to be contentious; the word only occurs in N. T., 1 Timothy 3:3, where it is joined, as here, with ‘gentle’ or ‘forbearing’; see note there.shewing all meekness] The compound form of the word has occurred 1 Timothy 6:11, coupled with ‘patience,’ see note. The distinction between ‘gentleness’ above and ‘meekness’ is given by Aquinas (quoted in N. T. Syn. p. 152), as twofold, (1) ‘gentleness,’ clementia, is ‘lenitas superioris ad inferiorem’; meekness, mansuetudo, is…
Read Cambridge on Titus 3 →Albert Barnes1798–1870Barnes' Notes on the BibleTo speak evil of no man - Greek, “to blaspheme (βλασφημεῖν blasphēmein, compare the notes at Matthew 9:3) no one.” Doddridge renders it, “calumniate no one.” The idea is, that we are not to slander, revile, or defame anyone.
Read Albert Barnes on Titus 3 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
to malign no one, and to be peaceable and gentle, showing full consideration to everyone.
to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men.
to malign no one, and to be peaceable and gentle, showing full consideration to everyone.
They must not slander anyone, but be peaceable, gentle, showing complete courtesy to all people.
Tyndale line
To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.
to speak evil of no man, not to be contentious, to be gentle, shewing all meekness toward all men.
To speak evil of no man, to be no brawlers, but gentle, showing all meekness to all men.
That they speake euill of no man, that they be no fighters, but soft, shewing all meekenesse vnto all men.
Strictly literal
to speak evil of no one, not to be contentious, [to be] mild, shewing all meekness towards all men.
of no one to speak evil, not to be quarrelsome — gentle, showing all meekness to all men,
to speak evil of no one, not to be quarrelsome—gentle, showing all meekness to all men,
to revile no one, to not be eager to fight, and to be gentle, showing all humility toward everyone.
From the Latin
To speak evil of no man, not to be litigious, but gentle: shewing all mildness towards all men.
Simplified
They should not speak badly about anyone, and they should not be argumentative. Tell them to show gentleness and kindness to everyone.
To say no evil of any man, not to be fighters, to give way to others, to be gentle in behaviour to all men.
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.
neminem blasphemare, non litigiosos esse, sed modestos, omnem ostendentes mansuetudinem ad omnes homines.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܥܠ ܐܢܫ ܠܐ ܢܓܕܦܘܢ ܘܠܐ ܢܗܘܘܢ ܡܬܟܬܫܝܢ ܐܠܐ ܢܗܘܘܢ ܡܟܝܟܝܢ ܘܒܟܠܡܕܡ ܢܚܘܘܢ ܒܣܝܡܘܬܗܘܢ ܠܘܬ ܟܠܗܘܢ ܒܢܝܢܫܐ
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.
μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
The standard critical text of the New Testament.
μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
The previous edition, still widely cited.
μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
The Society of Biblical Literature edition, freely licensed.
μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
The edition that turned scholarship toward the earliest manuscripts.
μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
An independent critical text built from the oldest witnesses then known.
μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
A recent critical edition following documentary evidence closely.
μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
The reading of the majority of surviving manuscripts.
μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
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 3:2
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.
μηδείς is built from μή (not) and εἷς (one), meaning no one or nothing. It appears frequently in the New Testament, often to emphasize absence or negation, as seen in verses like Matthew 8:4 and Acts 4:17. The lexicons do not present significant disagreement on its usage.
μηδείς, -δεμία, -δέν
(and -θέν, Ac 27:33, a Hellenistic form; v. Bl., § 6, 7; Thackeray, Gr., 58),
related to οὐδείς as μή to οὐ,
μηδείς, μηδεμία, μηδέν (and μηθέν, Acts xxvii. 33 LT Tr WH, —a form not infreq. fr. Aristot. on [found as early as B.C. 378, ef. Meisterhans, Gr. d. Att. Inschr. p. 73]; cf. Lob. ad Phryn. p. 181sq.; W. § 5, 1d. 11; [B. 28 (25)]; Kiihner § 187, 1 vol. i. 487 sq.), (fr. μηδέ and εἷς), [fr. Hom. down]; it is used either in connection with a noun, no, none, or absolutely, no one, not one, no man, neut. nothing, and in the same constructions as μή; accordingly a. with an imperative: μηδείς being the person to whom something is forbidden, 1 Co. iii. 18, 21; x. 24; Gal. vi.17; Eph. v. 6; Col. ii. 18; 1 Tim. iv.12; Tit. ii.15; Jas.i.13; 1Jn.iii.7; neut. μηδέν, 50. ἔστω [A. V. have thou nothing to do with etc.], Mt. xxvii. 19; μηδείς in the dat. or the acc. depending on the impv., Ro. xiii. 8; 1 Tim. v. 22; μηδέν (accusative), Lk. iii. 13; ix.3; μ. φοβοῦ, Rev. ii. 10 [here L Tr WH txt. μή]. b.…
Read the full entry →μηδείς. According to Thumb ( 7ε]16᾽1. p. 14) the forms μηθείς and οὐθείς appear in the whole Greek world from iv/B.c., and are in wide use at the beginning of the Christian Era, after which they gradually disappear, without leaving any trace in | B Lond’ 42%* (gic: MGr. Weare prepared, therefore, to find that the forms in θ are more frequent in the LXX than in the NT, where there are only a few examples of οὐθείς (principally in the Lucan writings), and only one of μηθείς, namely Ac 2733 according to NBA. A few exx. of μηθείς from the papyri will suffice—P Petr II. 11(1)® (mid. iii/B.c.) (= Selections, p- 7) εἰ δυνατόν ἐστιν kal μηθέν σε τῶν ἔργων κωλύει, ΚΕ it is possible and none of your work hinders you,’’ Part V.
μηδείς (mēdeis) — nothing.
μηδείς, μηδεμίᾰ, μηδέν
(i.e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν): feminine μηδὲ ἴα or μηδεΐα (or -έϊα) [Refs]:— not one, not even one, nobody (in neuter nothing), once in [Refs 8th c.BC+]
2. μηδὲ εἷς (so written) is found in Attic dialect Inscrr., as [Refs]not even one, μηδὲ ἕν [Refs 5th c.BC+]: frequently with an intervening Particle or preposition, μηδ᾽ ἂν ἕνα [Refs 5th c.BC+]; μηδ᾽ ὑφ᾽ ἑνός, μηδ᾽ ὑπὸ μιᾶς, [Refs]
II. nobody, naught, good for naught, κἄμ᾽ ἴσον τῷ μ. [Refs 5th c.BC+]; μηδέν or τὸ μηδέν as substantive, naught, nothing, κεἰ τὸ μ. ἐξερῶ [Refs]; μ. λέγειν to say what is naught, [Refs 5th c.BC+]; of persons, τὸ μ. a good-for-nothing, τὸ μ. εἶναι, of a eunuch, [Refs 5th c.BC+]; ἧττον αὐτοῖς ἔνι ἢ τὸ μ., i.e. it is a mere…
μηδείς, μηδεμία, μηδέν
Adj
no one, nothing
μηδείς mēdeis 90x
not one, none, no one, Mt. 8:4
μηδείς i. e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν and not one, related to οὐδείς as μή to οὐ, Il., etc.; —rare in Pl., Xen.
μηδὲ εἷς, which (so written) is never elided even in attic, retained the first emphatic sense not even one, and often had a Particle between, as μηδ᾽ ἂν εἷς, or a prep., μηδ᾽ ἐξ ἑνός, μηδὲ περὶ ἑνός etc., Plat.
nobody, naught, good for naught, ὁ μηδείς Soph.; pl., οὐ γὰρ ἠξίου τοὺς μηδένας id. Soph.:— so, μηδέν or τὸ μηδέν often as Subst., naught, nothing, id. Soph.; μηδὲν λέγειν to say what is naught, Xen.; τοῦ μηδενὸς ἄξιος Hdt.; ἐς τὸ μηδὲν ἥκειν Eur.;—and of persons, τὸ μηδέν a good for naught, τὸ μηδὲν εἶναι of an eunuch, Hdt.; τὸ μ. ὄντας Soph.
Read the full entry →Adj-ASM-N — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM-N Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine Negative
wun.
See NUMBER.
92 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 90 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 21 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἕως ἔτι τὸ καλὸν σκεῦός ἐστιν μεθ̓ ὑμῶν, μὴ ἐλλείπητε μηδενὶ ἑαυτῶν, ἀλλὰ συνεχῶς ἐκζητεῖτε ταῦτα καὶ ἀναπληροῦτε πᾶσαν ἐντολήν: ἔστιν γὰρ ἄξια.
ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ἓξ καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον κύριον εἶναι τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα
τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει
ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν
The Greek word βλασφημέω (i.e., *blasphemeo*) means to speak irreverently about sacred things, especially God. It encompasses actions like blaspheming, slandering, and reviling. The New Testament uses it in various contexts, including Matthew 9:3 and Mark 3:29. The entries indicate a consistent understanding of the term, focusing on its negative implications in relation to divine reverence.
βλασφημέω, -ῶ
(< βλάσφημος),
[in LXX: IV Ki 19:4 (יכח hi.) ib. 6, 22 (גּדף pi.), Is 52:5 (נאץ hith.), Da LXX 3:29 (96) (אמר שׁלח), To 1:18, Da TH Bel 9, II Mac 2 * ;]
βλασφημέω, -&; impf. ἐβλασφήμουν ; 1 aor. ἐβλασφήpnoa; Pass., [pres. βλασφημοῦμαι]; 1 fut. βλασφημηθήσομαι; (βλάσφημος, q. V-) ; to speak reproachfully, rail at, revile, calumniate, (Vulg. blasphemo) ; absol.: Lk. xxii. 65; Acts xiii. 45; xviii.6; xxvi. 11; 1 Tim.i. 20; 1 Pet. iv.4; with ace. of pers. or thing (as in later Grk., Joseph., Plut., Appian, ete.): Mt. xxvii. 39; Mk. iii. 28 L T Tr WH; xv. 29; Lk. xxiii. 39; Tit. iii. 2; Jas. ii. 7; Jude 10; with the cognate noun βλασφημίαν, to utter blasphemy (Plat. legg. 7 p. 800 c.; see ἀγαπάω ad fin.), Mk. iii. 28 RG (where LT Tr WH ὅσα for ὅσας, see above) ; [foll. by ἐν, 2 Pet. ii. 12; cf. Bttm. as at end, and see ἀγνοέω, a.]. Pass. βλασφημοῦμαι to be evil spoken of, reviled, railed at: Ro. iii. 8; xiv. 16; 1 Co. iv. 13 (T WH Tr mrg. δυσφημούμενοι) ; x. 30; Tit. ii. 5; 2 Pet. ii. 2; τὸ ὄνομά τινος, Ro. ii. 24; 1 Tim. vi. 1. Spee. of…
Read the full entry →βλασφημέω (blasphēmeō) — to blaspheme.
βλασφημ-έω,
perfect βεβλασφήμηκα [Refs 4th c.BC+]:—speak profanely of sacred things, εἰς θεούς [Refs 5th c.BC+]; offer rash prayers, [Refs]; β. κατά τινος utter imprecations against, [Refs 4th c.BC+]
2. speak ill or to the prejudice of one, slander, περὶ τῆς ἐμῆς διατριβῆς [NT+5th c.BC+] O.:—passive, to have evil spoken of one, βεβλασφημημένους [NT+1st c.AD+]
3. speak impiously or irreverently of God, blaspheme, εἰς τὸν Κύριον [LXX+NT]; εἰς τὰ θεῖα Vett.[LXX+NT]
βλασφημέω
blasphemeo
from 989; to vilify; specially, to speak impiously:--(speak)
blaspheme(-er, -mously, -my), defame, rail on, revile, speak evil.
see GREEK for 989
βλασφημέω
v.
I speak evil against, blaspheme
βλασφημέω βλάσφημος to drop evil or profane words, speak lightly or amiss of sacred things, βλ. εἰς θεούς Plat.: to utter ominous words, Aeschin.
to speak ill or to the prejudice of one, to speak slander, περί τινος Dem.; εἴς τινα id. Dem.:—also, βλ. τινα Babr., NTest.:—Pass. to have evil spoken of one, id. NTest.
to speak impiously or irreverently of God, to blaspheme, id. NTest.
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
35 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 34 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
καὶ αὐτὸ μέντοι τὸ βλασφημεῖν οὐ τοῖς κακηγορουμένοις ἐπιφέρει τινὰ ζημίαν, ἃ τῆς ἰδίου φύσεως οὔποτ’ ἐξίσταται, ἀλλὰ τοῖς καταιτιωμένοις συμφορὰς ἀνηκέστους.
ἔστωσαν δὲ καὶ οἱ δικάζειν λαχόντες ταῖς πόλεσιν ἐν πάσῃ τιμῇ, ὡς μήτε βλασφημεῖν ἐκείνων παρόντων μήτε θρασύνεσθαί τισιν ἐξεῖναι τῆς πρὸς τοὺς ἐν ἀξιώματι τῶν ἀνθρώπων αἰδοῦς αὐτῶν εὐλαβεστέρους, ὥστε τοῦ θεοῦ μὴ καταφρονεῖν, ἀπεργαζομένης.
ἐξαλείψωμεν ἀφ̓ ἡμῶν τὰ πρότερα ἁμαρτήματα καὶ μετανοήσαντες ἐκ ψυχῆς σωθῶμεν, καὶ μὴ γινώμεθα ἀνθρωπάρεσκοι μηδὲ θέλωμεν μόνον ἑαυτοῖς ἀρέσκειν, ἀλλὰ καὶ τοῖς ἔξω ἀνθρώποις ἐπὶ τῇ δικαιοσύνῃ, ἵνα τὸ ὄνομα δἰ ἡμᾶς μὴ βλασφημῆται.
The Greek word ἄμαχος (amachos) is built from a negative particle and the word for battle, μάχη. It describes someone who is not quarrelsome or contentious, often translated as peaceable or invincible. This term appears in the New Testament in 1 Timothy 3:3 and Titus 3:2, where it metaphorically refers to a non-contentious character.
ἄμαχος, -ον, (μάχη), in Grk. writ. [fr. Pind. down] commonly not to be withstood, invincible; more rarely abstaining from fighting, (Xen. Cyr. 4,1, 16; Hell. 4, 4, 9); in the N. T. twice metaph. not contentious: 1 Tim. ἘΠΕ 5:17. Abii Pea!
ἄμαχος. Cos 3255 ἄμαχος ἄζηλος χρόνος πᾶς ἦν ὃν εἶπον, οὐδ᾽ ἐχω[ρ]ίσθημέν ποτε---ἃ sepulchral inscription by a husband in memory of his wife—illustrates the non-military use of the word found twice in the Pastorals (1 Tim 35, Tit 32. So also an epitaph from Apameia (c. iii/A.D.) in Kazbe/ 387, ἄμαχος ἐβίωσα peta φίλων Kt συνγενῶν. ἀμάω. The word is almost entirely poetical in earlier Greek, though found in Herodotus. Plutarch has it, and P Hib I.
ἄμαχος (amachos) — peacable.
ἄμᾰχ-ος, ον,
without battle: hence,
I. with whom no one fights, unconquerable, of persons, [Refs 5th c.BC+]: with infinitive, πολύποδες.. πᾶν ὅτι οὖν φαγεῖν ἄ.[Refs 2nd c.AD+]: of places, impregnable, [Refs 5th c.BC+]: of things, irresistible, κακόν[Refs 5th c.BC+]; ἄ. πρᾶγμα, of a woman whose beauty is irresistible, [Refs 5th c.BC+] —ἄμαχόν [ἐστι] with infinitive, like {ἀμήχανον}, 'tis impossible to do.., [Refs 5th c.BC+]. adverb -ως irresistibly, [Refs 2nd c.AD+]; incontestably, [Refs 2nd c.AD+]
II. active, not having fought, taking no part in the battle, [Refs 5th c.BC+]; ἄ. διάγειν to remain without fighting, [Refs] non-combatants, [Refs 2nd c.AD+]gained without fighting, [Refs 5th c.BC+]
II.2. disinclined to fight, not contentious, [NT]
ἄμαχος
amachos
from 1 (as a negative particle) and 3163; peaceable:--not a brawler.
see GREEK for 1
see GREEK for 3163
ἄμαχος, ον
Adj
not quarrelsome, peaceable
ἄμαχος amachos 2x
not disposed to fight; not quarrelsome or contentious, 1 Tim. 3:3; Tit. 3:2*
ἄμαχος μάχη without battle:
of a person, with whom no one fights, unconquered, unconquerable, invincible, Hdt., etc.; of places, impregnable, id. Hdt.; of things, irresistible, Pind., Aesch.
act. not having fought, taking no part in the battle, Xen.
disinclined to fight, peaceful, Aesch.: not contentious, NTest.
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
2 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.
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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
καὶ μὴν ἔνιοι μέγα φρονοῦσιν ἐπὶ τούτοις, ὡς ἄμαχόν τινα ἰσχὺν ἐκ τοῦ τοιούτους νομισθῆναι παρὰ πᾶσι καρπωσάμενοι, οὓς τοῦ πολλοῦ θράσους ἡ ὀπαδὸς τοῦ θεοῦ δίκη τίσεται καίτοι τάχα τὸν οἰκεῖον οὐ μαντευομένους μόνον, ἀλλὰ καὶ προορωμένους ὄλεθρον·
ἀντιστάντες γὰρ εἰς ὀλίγον ὡς ἑώρων ἀμάχους ὄντας καὶ μεστοὺς φρονήματος, ἔφευγον οἱ πλείους ἐγκλίναντες κἂν διεφθάρησαν Ἀθηνίωνος μὴ κακώσαντος Ἡρώδην καὶ τοὺς Ἰουδαίους.
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.
The Greek word ἐπιεικής (i.e., *epieikēs*) means fitting, suitable, or fair. It describes qualities such as gentleness, mildness, and reasonableness, appearing in the New Testament in verses like 1 Timothy 3:3 and Titus 3:2. The entries suggest a range of meanings from moral fairness to social appropriateness, with some variation in emphasis among lexicons.
ἐπιεικής, -€s, (εἰκός, what is reasonable) ; 1. seemly, suitable, (fr. Hom. down). 2. equitable, fair, mild, gentle: 1 Tim. iii. 3; Tit. iii. 2; 1 Pet. ii. 18; Jas. iii. 17. Neut. τὸ ἐπιεικὲς (as often in Grk. writ. fr. Thue. down) ὑμῶν i. 4. ἡ ἐπιείκεια ὑμῶν, Phil. iv. 5. θπ.7
ἐπιεικής (epieikēs) — gentle.
ἐπιεικ-ής, ές,
fitting, meet, suitable, τύμβον οὐ μάλα πολλὸν.., ἀλλ᾽ ἐπιεικέα τοῖον not very large but meet in size, [Refs 8th c.BC+] a fair recompense for them, [Refs 8th c.BC+] as is meet, [Refs 8th c.BC+]: or c.infinitive, ὅν κ᾽ ἐπιεικὲς ἀκουέμεν whom it may be meet for you to hear, [Refs 8th c.BC+] such as is meet they should be, [Refs 8th c.BC+]
II. after [Refs 8th c.BC+]
II.1. of statements, rights, etc.,
II.1. a. reasonable, specious, ἡ δὲ τρίτη τῶν ὁδῶν πολλὸν ἐπιεικεστάτη ἐοῦσα μάλιστα [Refs 6th c.BC+]; ἐπιεικῆ [Refs]; ἐ. ὁδός a tolerable road, [Refs 1st c.AD+]
ἐπιεικής
epieikes
from 1909 and 1503; appropriate, i.e. (by implication) mild:--gentle,
moderation, patient.
see GREEK for 1909
see GREEK for 1503
ἐπιεικής, ές
Adj
gentle, mild, forbearing, fair, reasonable
ἐπιεικής epieikēs 5x
pr. suitable; fair, reasonable; gentle, mild, patient, 1 Tim. 3:3; Tit. 3:2; Jas. 3:17; 1 Pet. 2:18; τὸ ἐπιεικές, mildness, gentleness, Phil. 4:5*
ἐπιεικής ἐπι-εικής, ές εἰκός fitting, meet, suitable, τύμβον ἐπιεικέα meet in size, Il.; ἐπιεικέ᾽ ἀμοιβήν a fair recompence, Od.; ὡς ἐπιεικές as is meet, Hom.; c. inf., ὅν κ᾽ ἐπιεικὲς ἀκούειν which word it is meet to hear, Il.
after Hom.,
of statements, rights, etc.,
reasonable, specious, plausible, Hdt., Thuc.
fair, equitable, τῶν δικαίων τὰ ἐπιεικέστερα προτιθέασι Hdt.; πρὸς τὸ ἐπ. ῀ ἐπιεικῶς 3, Thuc.
of persons, able, capable, Hdt., Xen.
in moral sense, reasonable, fair, kind, gentle, good, Thuc., Plat., etc.: τοὐπιεικές goodness, Soph.
adv. -κῶς, ionic -κέως, fairly, tolerably, moderately, Lat. satis, Hdt., Ar.; τέως μὲν ἐπ. for some little time, Plat.
probably, reasonably, id. Plat.
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
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τῶν μὲν γὰρ τὸ σύννουν καὶ σκυθρωπὸν ἐπανῆκε καὶ τὰς φροντίδας ἐχάλασεν ὀργάς τε καὶ λύπας ἐπράυνε τά τε ἤθη πρὸς τὸ ἐπιεικὲς ἐπαιδαγώγησε καὶ τὰς ψυχὰς ἑαυταῖς ἵλεως ἐποίησε·
ὅτι μέχρις οὗ μέν εἰσιν ἰδιῶταί τινες καὶ ταπεινοὶ τῷ μὴ δύνασθαι χρῆσθαι τῇ φύσει μηδὲ τολμᾶν ὅσα θέλουσιν ἐπιεικεῖς εἰσι καὶ μέτριοι καὶ μόνον διώκουσι τὸ δίκαιον, καὶ πρὸς αὐτῷ τὴν πᾶσαν εὔνοιάν τε καὶ σπουδὴν ἔχουσι τότε, καὶ περὶ τοῦ θείου…
τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν;
ἐὰν κρίνηις μέτριον εἶναι, ὅταν περί τινος ἐντύχωσιν χ σιν οἱ παρʼ ἡμῶν, ἐάνπερ ἐπιεικῆ αἰτῶσιν, καλῶς ποιήσεις ἐπιστρεφόμενος, πλεονάκις μὲν γὰρ … … τες ἐνοχλεῖν σοι διατρέπονται καὶ
ἀμελήσῃς περὶ τῶν ἔργων τῆς γεούχου καθὼς ἐδεήθης, οἶδα γάρ σου τὸ σπουδαῖον καὶ ἐπιεικές. οὐδὲν δύσκολον ἔνι ἐπὶ τῆς οἰκίας σου. ἡ μήτηρ μου Θαῆσις εἰς Ἀντινόου, δοκῶ,
ια σ … ἐν ἐκθέσει ἄχρι μ … ίου ἑνός· οἶδα γὰρ σοῦ τὸ ἐπιεικές. ἐὰν θέλῃς, πρὸ πάντων δὲ ἀπὸ καθαροῦ σίτου λαβέ. οἶδα γὰρ ὅτι δύνασαι ἀπολογήσασθαι
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word ἐνδείκνυμι (i.e., *endeiknumi*) combines the prefix ἐν (in) with the root δείκνυμι (to show). It generally means to indicate or demonstrate something, either by words or actions. In the New Testament, it appears in contexts like Romans 2:15 and Hebrews 6:10, where it conveys the idea of proving or manifesting. The lexicons do not show significant disagreement on its meanings.
ἐν-δείκνυμι
[in LXX for לָכַד, גָּמַל, רָאָה hi. ;]
to mark, point out. Mid„
to show forth, prove: c. acc rei, Ro 2:15 9:22, Eph 2:7, Tit 2:10 3:2, He 6:11; seq. ἐν, c. dat. pers., Ro 9:17 (LXX), I Ti 1:16; seq. εἰς, He 6:10 (c. cogn. acc), II Co 8:24.
to manifest (by act): c. acc rei et dat. pers., II Ti 4:14 (cf. Ge 50:15…
ἐν-δείκνυμι : fo point out, (Lat. indicare; Germ. anzeigen), fr. Pind. down; in mid. first in Hom.; in the N. T. only in Mid. : [pres. évdeixvupac]; 1 aor. ἐνεδειξάμην ; prop. to show one’s self in something, show something in one’s self (ef. B. 192 (166) ]; 1. to show, demonstrate, prove, whether by arguments or by acts: ri, Ro. ix. 22 (joined with γνωρίσαι) ; Eph. ii. 7; Tit. ii. 10; iii. 2; Heb. vi. 11; with two acc., the one of the object, the other of the predicate, Ro. ii. 15; ri ἔν τινι, dat. of the pers., Ro. ix. 17 (fr. Ex. ix. 16 [ef. W. 254 (238)]); 1 Tim.i. 16; ri εἰς τὸ ὄνομά Twos, Heb. vi. 10; τὴν ἔνδειξιν ἐνδείκνυσθαι (as in Plat. legg. 12 p. 966 b.; cf. W. 295 (211)); εἴς τινα, 2 Co. viii. 24. 2. to manifest, display, put forth: τινὶ (dat. of pers.) κακά, 2 Tim. iv. 14; Gen. ]. 15…
Read the full entry →ἐνδείκνυμι. P Magd 3109 (B.c. 221) ἐὰν ἐνδειξώμεθα τὰ διὰ τῆς ἐντεύξεως ὄντα ἀληθῆ, ““1Γ we prove that what we set forth in the petition is true,” 24. 288 (B.c. 217) ἐὰν ἐνδείξωμαι αὐτοὺς κατακεκλυκότας μου τὸν σπόρον, ‘if I prove that they have flooded my sown field.’’ With the construction of ἐ. in 2 Tim 44 πολλά μοι kaka ἐνεδείξατο (cf. Gen 5015; 17) cf. P Oxy III. 4945 (a.p. 156) εὐνοούσῃ μοι kal πᾶσαν πίστιν μοι ἐνδεικνυμένῃ (a passage which also helps to confirm the meaning of ‘‘ faithfulness” for πίστις in such passages as Mt 2375, Gal 52): see also Sy/7 2117 (11.8.6. Ὁ) διατε[λ]εῖ εἰς τὸν δῆμον τὸν “HpvOpalwy [π]ᾶσαν προθυμίαν ἐνδεικνύμενο[ς (cf. Heb 611), and P Oxy IV. 705°? (A.D. 2οο-2). For the act., which is not found in the NT, see P Grenf IT. 708 (A.D. 269) εὐνοίας ἕνεκεν [κ]αὶ ἧς ἐνέ[δειξας eis ἐμ[έ. The subst. ἐνδείκτης = ‘‘ informer,’’ ‘‘ complainant,’’ occurs P Par 45%…
Read the full entry →ἐνδείκνυμι (endeiknumi) — to show.
ἐνδείκ-νῡμι
or ἐνδεικνύω, future -δείξω, mark, point out, τι [Refs 5th c.BC+]; indicate, τοὺς καιρούς [Refs 2nd c.AD+]: with participle, show that a thing is, [Refs 5th c.BC+]
2. law-term, inform against, τινά [Refs 5th c.BC+]:— middle, [Refs 1st c.AD+]:—frequently in passive, κακοῦργος ἐνδεδειγμένος [Refs 5th c.BC+]; ἐνδειχθέντα δικάζειν ὀφείλοντα τῷ δημοσίῳ [Refs 4th c.BC+]
3. exhibit, display, ὑπερήφανον αἰχμάν [Refs 4th c.BC+]
4. middle, declare the possession of goods to fiscal authorities, [Refs 3rd c.BC+]
II. middle, show forth oneself or what is one's own, once in [Refs 8th c.BC+] I will declare myself to Achilles, [Refs 8th c.BC+]
ἐνδείκνυμι
endeiknumi
from 1722 and 1166; to indicate (by word or act):--do, show (forth).
see GREEK for 1722
see GREEK for 1166
ἐνδείκνυμι
v.
I show forth
ἐνδείκνυμι endeiknymi 11x
to manifest, display, Rom. 9:17, 22; Heb. 6:10; to give outward proof of, Rom. 2:15; to display a certain bearing towards a person; hence, to perpetrate openly, 2 Tim. 4:14*
ἐνδείκνυμι or -ύω fut. -δείξω, to mark, point out, Lat. indicare, Soph., etc.
as attic law-term, to inform against one, Plat.; so in Mid., Plut.:—in Pass., ἐνδεδειγμένος Plat.; ἐνδειχθέντα δεκάζειν being informed against for bribing, Dem.
Mid. to shew forth oneself or what is one's own, Πηλείδῃ ἐνδείξομαι I will declare myself to Achilles, Il.; ἐνδείκνυσθαι τὴν γνώμην Hdt.
with a part. to shew, give proof of doing, Eur., etc.
c. acc. rei, to display, exhibit, Lat. prae se ferre, Aesch., Thuc.
ἐνδείκνυσθαί τινι to display oneself to one, make a set at him, court him, Dem., Aeschin.
Verb-PMP-APM — Verb · present · middle · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-PMP-APM Part of Speech: Verb Tense: Present Voice: Middle Mood: Participle Case: Accusative Number: Plural Gender: Masculine
11 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
ἐᾷ μὲν γὰρ τὸν ὀλοθρεύοντα — ὄλεθρος δὲ ψυχῆς ἐστιν ἡ τροπή — εἰσελθεῖν εἰς τὴν ψυχήν, ἵνα τὸ ἴδιον ἐνδείξηται τοῦ γενητοῦ·
ὅτι βασιλεὺς ὑπʼ αὐτοῦ γενόμενος οὐκ ἠμείψατο τὴν εὐεργεσίαν τῷ δικαίως προστῆναι τοῦ πλήθους καὶ εὐσεβῶς, ἅπερ αὐτοῖς πρῶτον τοῖς οὖσι τοιούτοις ἀγαθὰ ἔπειτα τῷ θεῷ φίλα, τὸν δὲ κάκιστον Ἱεροβόαμον ἐμιμήσατο καὶ τῆς ψυχῆς ἀπολομένης τῆς ἐκείνου…
δέομαι οὖν σου, βασιλεῦ, ἐπειδὴ ὁ μὲν φθαρεὶς ὑπὸ τῆς Ἀρσινόης ἀνακεχώρηκεν ἵνα μὴ ἐνδείξηται ὡς ἔστιν αὑτοῦ ἡ οἰκία … … … ένη ἀνακαλέσηται
ἠθέλησεν καὶ διʼ ἡμῶν ἀξιωθῆναι, ὡς διὰ γραμμάτων τὴν προαίρεσίν σου … ον ἐνδιαθέτως ἐνδείξασθαι σπουδάσῃς. διὰ ταῦτα γράφομεν πρὸς τὴν σὴν καλοκαγαθίαν, ἵνα σπουδάσῃς τῷ ἀνδρί. ἔφη γὰρ
οὖν νῦν δεηθεὶς θελήσεις καὶ αὐτὸς τὴν αὐτὴν ἴσην εὔνοιαν καὶ τιμὴν πρὸς ἐμὲ ἐνδείξασθαι. ε … κατὰ τὸν ἴδιον τοῦ Παύλου οἶνον ἐφʼ ἑ
Ταπεινοφροσύνη and ἐπιείκεια, though joined together by Clement of Rome (Cor. 56), are in their meanings too far apart to be fit subjects of synonymous discrimination ; but πραότης, Which stands between, holds on to both. The attempt has just been made to seize its points of contact with ταπεινοφροσύνη. Without going over this ground anew, we may consider the relations to ἐπιείκεια in which it stands. The mere existence of such a word as ἐπιείκεια is itself a signal evidence of the high development of ethics among the Greeks.! It expresses exactly that moderation which recognizes the impossibility cleaving to all formal law, of anticipating and providing for all cases that will emerge, and present themselves to it for decision ; which, with this, recognizes the danger that ever waits upon the assertion of legal rights, lest they should be pushed into moral wrongs, lest the ‘summum jus’…
Read the full entry →πρᾳότης, πραότης, v.s. πραΰτης.
πρᾳότης (Rec. and Grsb. [exc. in Jas. i. 21; iii. 133; 1 Pet. iii. 15]; see the preceding word), πραότης (so Lchm.), and ace. to a later form πραὕτης (so αὶ and G, but with ¢ subser. under the a, in Jas. i. 21; iii. 13; 1 Pet. iii. 15; Lchm. everywhere exc. in Gal. vi.1; Eph.iv.2; Treg. everywhere [exe. in 2 Co. x. 1; Gal. ν. 23 (22); vi.1; Eph. iv. 2], T WH everywhere; cf. B. 26 (23) sq.), τητος, ἡ, gentleness, mildness, meekness : 1 Co. iv. 21: 2 Co. x. 1; Gal. v. 23 (22); vi.1; Col. iii. 12; Eph. iv. 2; 1 Tim. vi. 118; 2 Tim. ii. 25; Tit. iii. 2; Jas.i. 21; iii.13; 1 Pet. iii. 16 (15). (Xen., Plato, Isoer., Aristot., Diod., Joseph., al. ; for 733’, Ps. xliv. (xlv.) 4.) [S¥N. see ἐπιείκεια, fin. ; Trench (as there referred to, but esp.) § xlii.; Bp. Lghtft. on Col. iii. 13.]
πραὺῦπάθεια, ““meekness,’’ ‘‘ gentleness of spirit,” is found in the Greek Bible only in 1 Tim 611. Philo de Ady. (ed. Cohn) 213 applies it to Abraham, and it is also found in Ign. 77a//. 8 ὑμεῖς οὖν τὴν πραὐπάθειαν ἀναλαβόντες ἀνακτήσασθε ἑαυτοὺς ἐν πίστει, ‘do ye therefore arm yourselves with gentleness and recover yourselves in faith” (Lightfoot).
πραότης (praotēs) — gentleness.
πρᾱότης, ητος, ἡ,
mildness, gentleness, [Refs 5th c.BC+]; opposed to ἀγριότης, [Refs]; opposed to ὀργιλότης, [Refs 4th c.BC+]; opposed to ὀργή, [Refs 5th c.BC+]: later πραΰτης, [LXX+NT]
πραϋπάθεια
praotes
from 4235; gentleness, by implication, humility:--meekness.
see GREEK for 4235
πρᾳότης, τητος, ἡ
n.f.
mildness, gentleness
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
hu-mil'-i-ti (~[`anawah]; tapeinophrosune):
(1) The noun occurs in the Old Testament only in Pr 15:33; 18:12; 22:4, but the adjective "humble" appears frequently as the translation of `ani, `anaw, shaphal, meaning also "poor," "afflicted"; the verb, as the translation of `anah, "to afflict," "to humble," and of kana`, "to be or become humbled"; tsana`, "to be lowly," occurs in Mic 6:8. For "humble" (Ps 9:12; 10:12) the Revised Version (British and American) has "poor"; Ps 10:17; 34:2; 69:32, "meek"; for "humbled" (Ps 35:13), "afflicted" (Isa 2:11; 10:33), "brought…
Humility
A prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7; 2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps. 69:32, 33), and makes us patient under trials (Job 1:22).
Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lam. 3:39), and by the thought that it is the…
The opposite of pride, in its nature and in the degree of its prevalence. It is often extolled in the Bible, Pr 15:33 16:19; and the Savior especially exalts it, Mt 18:4, and ennobles and endears it by his own example, Joh 13:4-17 Php 2:5-8. Every created being, however holy, should possess it; but in the character of the sinful sons of men it should become a fundamental and allpervading trait, to continue forever.
→ General scriptures concerning De 9:4-29; 15:15; 32:7; Job 5:11; 22:29; 25:5,6; Ps 9:12; 10:17; 22:6,26; 25:9; 37:11; 69:32; 86:1; 131:1,2; 138:6; 147:6; Pr 3:34; 10:8; 11:2; 12:15; 15:33; 16:19; 18:12; 22:4; 25:6,7; 27:2; 29:23; 30:32; Ec 5:2; Isa 29:19; 51:1; 57:15; 66:2; Jer 45:5; Eze 16:63; Mic 6:8; Zep 3:11,12;
8 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 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 700 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…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-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
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
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
559 occurrences in the New Testament, rendered 21 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 548 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 708 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.
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας