1 Corinthians 12:31 — Word Study
N1904ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα.¶ Καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.¶
BSAdo be desirous ofzēloō▸ [covet earnestly, be zealous for] howeverde theho giftscharisma [spiritual endowments, divine gratuities] <the>ho greater.kreittōn Andkai noweti [then, at this point] according tokata a more surpassinghuperbolē [surpassing, superior] wayhodos [road, path] to yousu I show.deiknuō▸ [exhibit, make known]
| Greek | English | Parsing |
|---|---|---|
| ζηλοῦτε | do be desirous of | Verb, present, active |
| δὲ | however | Conjunction |
| τὰ | the | Article, accusative, plural |
| χαρίσματα | gifts | Noun, accusative, plural |
| τὰ | <the> | Article, accusative, plural |
| μείζονα.¶ | greater. | Adjective, accusative, plural |
| Καὶ | And | Conjunction |
| ἔτι | now | Adverb |
| καθ᾽ | according to | Preposition |
| ὑπερβολὴν | a more surpassing | Noun, accusative, singular |
| ὁδὸν | way | Noun, accusative, singular |
| ὑμῖν | to you | Personal pronoun, second person, dative |
| δείκνυμι.¶ | I show. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But eagerly desire the greater gifts. And now I will show you the most excellent way. |
| KJV | But covet earnestly the best gifts: and yet shew I unto you a more excellent way. |
| ASV | But desire earnestly the greater gifts. And moreover a most excellent way show I unto you. |
| YLT | and desire earnestly the better gifts; and yet a far excelling way do I shew to you: |
| WEB | But earnestly desire the best gifts. Moreover, I show a most excellent way to you. |
| BBE | But let your desires be turned to the more important things given by the Spirit. And now I am pointing out to you an even better way. |
Where they part company is ζηλοῦτε — see How Translations Differ.
The sentence consists of two main clauses that emphasize both the desire for gifts and the promise of a superior way.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbζηλόω
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 — 1 Corinthians 12:31
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 — Spiritual Gifts and the Way of Lovegenerated
1 Corinthians 12:31 emphasizes the importance of desiring spiritual gifts while introducing a more excellent way, which is elaborated in the following chapter. Paul is addressing the church in Corinth, where there were many discussions and misunderstandings about spiritual gifts and their proper use within the community. This verse serves as a transition to the profound teaching on love that follows in 1 Corinthians 13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 8:1 | Now about food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. |
| 2 | 1 Corinthians 14:1–39 | Earnestly pursue love and eagerly desire spiritual gifts, especially the gift of prophecy. |
| 3 | Matthew 5:6 | Blessed are those who hunger and thirst for righteousness, for they will be filled. |
| 4 | Luke 10:42 | But only one thing is necessary. Mary has chosen the good portion, and it will not be taken away from her.” |
| 5 | 1 Corinthians 13:1–13 | If I speak in the tongues of men and of angels, but have not love, I am only a ringing gong or a clanging cymbal. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — χαρίσματα, charismagenerated
The word χαρίσμα is a noun that refers to a gift or spiritual endowment, particularly one given by the Holy Spirit. It encompasses divine gratuities that enable believers to serve and build up the church. In this context, Paul encourages the Corinthians to seek these gifts eagerly.
The parsing indicates that it is in the accusative plural form, suggesting that the gifts are specific and identifiable. Paul’s exhortation to desire the greater gifts implies that there are varying degrees of importance and usefulness among these spiritual endowments.
How Translations Differ — measured against the Berean Standard Biblegenerated
The wording in the Berean Standard Bible (BSB) is eagerly desire the greater gifts, which is echoed in the KJV with covet earnestly the best gifts and the ASV with desire earnestly the greater gifts.
Where the translations differ is in the rendering of the phrase ἔτι. The BSB uses now, while the KJV says yet, and the YLT opts for still. Additionally, the verb δείκνυμι is translated variably: the BSB has I will show, while others like the WEB use I show.
Sentence Structuregenerated
The verse contains two main clauses: the first is an imperative urging the audience to desire spiritual gifts, and the second is a declaration where Paul states his intention to show a more excellent way. The finite verb in the first clause is ζηλοῦτε, which governs the action of desiring.
The structure reveals a clear progression: first, there is a call to action regarding spiritual gifts, and then a promise of revelation about a superior path, which highlights the importance of love in the Christian life.
Septuagint Backgroundgenerated
ζηλόω in the Septuagint corresponds to the Hebrew verb קָנָא, which means to be jealous or zealous. This connection emphasizes the passionate pursuit of what is good, aligning with Paul’s encouragement to earnestly desire spiritual gifts.
The term ὁδός is also present in the Septuagint, where it translates the Hebrew דֶּ֫רֶךְ, meaning way or path. This reinforces the idea of following a specific and superior path in life.
In plain words — the whole versegenerated
1 Corinthians 12:31 encourages believers to eagerly seek the greater gifts of the Spirit. Paul emphasizes that while these gifts are important, he will show them an even better way to live, which is love, as elaborated in the following chapter.
Frequently Asked Questionsgenerated
Desiring the greater gifts means seeking spiritual abilities that are more impactful for the church and its mission.
Love is considered a more excellent way because it is the foundation for all actions and gifts, ensuring that they are used for the benefit of others.
We can apply this teaching by actively seeking spiritual gifts that build up the community while prioritizing love in our interactions.
Examples of spiritual gifts include teaching, healing, prophecy, and serving, which are meant to edify the church.
Reflection Questionsgenerated
- What spiritual gifts do I feel called to pursue, and how can I use them to serve others?
- In what ways can I ensure that love is the guiding principle in my actions and decisions?
- How can I encourage others in my community to seek and use their spiritual gifts?
- What does it mean for me to walk in the most excellent way in my daily life?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights on this verse, discussing the importance of desiring spiritual gifts and the role of love in the Christian life.
Then he subjoins further the most powerful consolation, and sufficient to recover them and quiet their vexed souls. And what is this? "Desire earnestly," saith he, "the better gifts.Early Church Fathers on 1 Corinthians 12 →
The graces of the Lord which are seen in persons do not relate to the merit of the individual but to the honoring of God.Early Church Fathers on 1 Corinthians 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 12:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut covet earnestly the best gifts,.... Which may be rendered either indicatively as an assertion, "ye do covet earnestly the best gifts": of prophesying and teaching, of doing miracles, healing
Read John Gill on 1 Corinthians 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut covet earnestly the best gifts: and yet shew I unto you a more excellent way.
Read Robert Jamieson on 1 Corinthians 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut covet earnestly the best gifts: the word may be translated indicatively: Ye do covet the best gifts; or as we translate it, imperatively: Covet ye; I would have you be covetous to excel in the best gifts, that is, those which will make you most useful and profitable to the church of God. And yet show I unto you a more excellent way; but yet (saith he) gifts are not the best things, the habits of saving grace are much more valuable than gifts; love to God and your neighbour ought to be by you preferred before gifts. To a discourse of which the apostle thus shortly passeth.
Read Matthew Poole on 1 Corinthians 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments30 Have all the gifts of healing? do all speak with tongues? do all interpret? 31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way. Ver. 31. Covet earnestly, &c.] Ζηλουτε, ambite. This is the best ambition. Christians should strive to excel, and be the best at what they undertake. Melancthon saith that Frederick the elector of Saxony had cropped off the tops of all virtues. A more excellent way] What was that? Charity to God and men, 1 Corinthians 13:1. Graces are better than gifts. A shopful of barrels enrich not, unless full of commodities. Gifts as to heaven are but the lumber of a Christian; it is grace maketh him rich toward God; and is therefore chiefly…
Read John Trapp on 1 Corinthians 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) But covet oarnestly,—Better, But earnestly seek the better gifts. All this argument is not meant to check ardour and to damp enthusiasm. The Spirit divideth to every man as He wills, but He wills to give to each the best gift that each desires and is capable of receiving. The receptivity which comes with earnest and practical desire is in the case of each individual the determining cause as to what gift the Spirit will give. The last sentence, “And yet show I unto you a more excellent way,” ought to form the opening clause of the next chapter. The “more excellent way” is not some gift to be desired to the exclusion of the other gifts, but a more excellent way of striving for those…
Read Charles John Ellicott on 1 Corinthians 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. But covet earnestly] To covet signifies to desire earnestly. This disposition towards heavenly things is highly laudable; towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation, for he may be without that love or charity which the apostle here calls the more excellent way, and which he proceeds in the next chapter to describe. Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I show unto you a more excellent way; i.e. get your hearts filled with love to God and man-love, which is the principle of obedience, which works no…
Read AdamClarke on 1 Corinthians 12 →Albert Barnes1798–1870Barnes' Notes on the BibleBut covet earnestly - Greek “Be zealous for” Ζηλοῦτε Zēloute. This word, however, may be either in the indicative mood (ye do covet earnestly), or in the imperative, as in our translation.
Read Albert Barnes on 1 Corinthians 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. Covet—Earnestly desire and aim at. Best gifts—Namely, not tongues, but prophecy, the word of knowledge, of wisdom, and others that profited the Church.
Read Daniel Denison Whedon on 1 Corinthians 12 →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
But eagerly desire the greater gifts. And now I will show you the most excellent way.
But earnestly desire the best gifts. Moreover, I show a most excellent way to you.
But eagerly desire the better gifts. And now I will show you the most excellent way.
But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison.
Tyndale line
But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
But desire earnestly the greater gifts. And moreover a most excellent way show I unto you.
But desire earnestly the greater gifts. And a still more excellent way shew I unto you.
But covet earnestly the best gifts. And yet I show to you a more excellent way.
But desire you the best giftes, and I will yet shewe you a more excellent way.
Strictly literal
But desire earnestly the greater gifts, and yet shew I unto you a way of more surpassing excellence.
and desire earnestly the better gifts; and yet a far excelling way do I shew to you:
And earnestly desire the better gifts; and yet I show to you a far [more] excelling way:
Zealously seek the greater gifts. But I will show you a more excellent way.
From the Latin
But be zealous for the better gifts. And I shew unto you yet a more excellent way.
Simplified
But you should really want to have the most significant gifts. So now I will show you a far better way.
But let your desires be turned to the more important things given by the Spirit. And now I am pointing out to you an even better way.
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.
Æmulamini autem charismata meliora. Et adhuc excellentiorem viam vobis demonstro.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢ ܕܝܢ ܛܢܝܢ ܐܢܬܘܢ ܒܡܘܗܒܬܐ ܪܘܪܒܬܐ ܐܢܐ ܬܘܒ ܐܚܘܝܟܘܢ ܐܘܪܚܐ ܕܡܝܬܪܐ
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.
ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα.¶ Καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.¶
The standard critical text of the New Testament.
ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα.¶ Καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.¶
The previous edition, still widely cited.
ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα.¶ Καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.¶
The Society of Biblical Literature edition, freely licensed.
ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα.¶ Καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.¶
The edition that turned scholarship toward the earliest manuscripts.
ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα.¶ Καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.¶
An independent critical text built from the oldest witnesses then known.
ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα.¶ Καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.¶
A recent critical edition following documentary evidence closely.
ζηλοῦτε δὲ τὰ χαρίσματα τὰ — Καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.¶
The reading of the majority of surviving manuscripts.
ζηλοῦτε δὲ τὰ χαρίσματα τὰ — Καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| μείζονα.¶ greater. | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 1 Corinthians 12:31
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.
ζηλόω is built from the root meaning to have warmth of feeling, covering a range from envy and jealousy to eager desire. In the New Testament, it appears in contexts of both negative jealousy (Acts 7:9; 1 Corinthians 13:4) and positive zeal (2 Corinthians 11:2; Galatians 4:17). The lexicons note that it can mean to strive after or emulate, with some variations in emphasis on its connotations.
ζηλόω, -ῶ,
[in LXX chiefly for קנא pi.;]
to burn with envy or jealousy, to be jealous: absol., Ac 7:9 17:5, I Co 13:4, Ja 4:2 (R, mg., cf. Mayor, in l.).
to seek or desire eagerly: c. acc. rei, I Co 12:31 14:1, 39 (cf. Si 50:18, Wi 1:12); c. acc. pers., II Co 11:2, Ga 4:17; pass., Ga 4:18.†
ζηλόω, -6; 1 aor. ἐζήλωσα ; pres. pass. inf. ζηλοῦσθαι ; τὥλος, q. v.); Sept. for NIP; to burn with zeal; as absol. to be heated or to boil [A.V. to be moved] with envy, hatred, anger : Acts vii. 9; xvii. 5 (where Grsb. om. ᾧηλώσ.) ; 1 Co. xiii. 4; Jas. iv. 2; in a good sense, to be zealous in the pursuit of good, Rev. iii. 19 RG Trmrg. (the aor. ζήλωσον marks the entrance into the mental state, see βασιλεύω, fin.; ἐζήλωσε, he was seized with indignation, 1 Mace. ii. 24). 2. trans.; τί, to desire earnestly, pursue: 1 Co. xii. 81; xiv. 1, 39, (Sir. li. 18; Thue. 2, 37; Eur. Hee. 255; Dem. 500, 2; al.); μᾶλλον δέ, sc. ζηλοῦτε, foll. by iva, 1 Co. xiv. 1 [B. 237 (205); ef. W. 577 (537)]. τινά, 8. to desire one earnestly, to strive after, busy one’s self about him : to exert one’s self for one (that he may not be torn from me), 2Co. xi. 2; to seek to draw over to one’s side, Gal. iv. 17…
Read the full entry →ζηλόω. For ζηλόω c. acc., as in Ac 7° according to the RV rendering (cf. Gal 417), see PSI I. 945 (ii/A.p.) ζηλοῖ yap τὴν μάθησιν, and from the inserr. A/ichel 39.447 (mid. i/B.C.) ἐφ᾽ οἷς οὐχ ἧττον ὁ δῆμος [{]ηλοῖ αὐτόν, and 76. 1007 (118.6.) καὶ ζηλῶσιν αὐτοὺς οἱ ἐπιγινόμενοι ᾿Εἰχιναδῶν, The compound ζηλοτυπέω may be illustrated from P Oxy III. 472" (c. A.D. 130) ἐζηλοτύπει αὐτὴν μὴ ἐπισταμένην, “he was jealous of her without her knowledge” (Edd.): cf. for the subst. Numb 5:5 θυσία ζηλοτυπίας.
ζηλόω (zēloō) — be eager.
ζηλ-όω,
(ζῆλος):
I. with accusative person, vie with, emulate, τινα [Refs 5th c.BC+]:—passive, [Refs 5th c.BC+]; in bad sense, to be jealous of, envy, ζηλοῖ δέ τε γείτονα γείτων [LXX+8th c.BC+]: absolutely, to be jealous, [NT]through jealousy, [NT]
__b with accusative person, to be jealous for, [LXX]
2. esteem or pronounce happy, admire, praise, τινά τινος one for a thing, [Refs 5th c.BC+]: more rarely, ζ. τινά τι [Refs 5th c.BC+]; ζ. σε ὁθούνεκα.. [Refs 4th c.BC+]; τὴν πόλιν, ὅτι.. [Refs 5th c.BC+]; πολλά σε ζηλῶ βίου, μάλιστα δ᾽ εἰ.. [Refs 5th c.BC+]: with participle, σε ζ. θανόντα πρὶν κακῶν ἰδεῖν βάθος [Refs 5th c.BC+] happy in your ignorance! [Refs 5th c.BC+]:—passive, to be deemed fortunate, ὑπό τινων [Refs 5th…
ζηλόω ζηλεύω
zeloo
from 2205; to have warmth of feeling for or against:--affect, covet
(earnestly), (have) desire, (move with) envy, be jealous over, (be)
zealous(-ly affect).
see GREEK for 2205
ζηλόω
v.
I am jealous, eager for
ζηλόω zēloō 11x
to have strong affection towards, be ardently devoted to, 2 Cor. 11:2; to make a show of affection and devotion towards, Gal. 4:17; to desire earnestly, aspire eagerly after, 1 Cor. 12:31; 14:1, 39; absol. to be fervent, to be zealous, Rev. 3:19; to be jealous, envious, spiteful, Acts 7:9; 17:5; 1 Cor. 13:4; Jas. 4:2; pass. to be an object of warm regard and devotion, Gal. 4:18
ζηλόω ζηλόω, φυτ. -ώσω ζῆλος c. acc. pers. to rival, vie with, emulate, Lat. aemulari, Soph., Thuc., etc.: —in bad sense, to be jealous of, envy, Hes., Theocr.:— absol, to be jealous, NTest.
to esteem or pronounce happy, admire, praise, τινά τινος one for a thing, Soph., Ar.: ironical, ζηλῶ σε happy in your ignorance! Eur.
c. acc. rei, to desire emulously, strive after, Dem.:—Pass., Plat., etc.
Pass. also of persons, to be impelled by zeal, NTest.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
11 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 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.
τί οὖν ἔτι τὰς τῶν τυράννων τύχας ὡς μακαρίων ζηλοῦτε καὶ θαυμάζετε, δι’ ἃς εὐπετῶς ἕκαστα ἐπεξίασιν, ὧν ἂν ὁ ἐκλελυττηκὼς κἀκτεθηριωμένος τέκῃ νοῦς, καὶ ἐν ἑαυτοῖς δέον ἐπιστένειν, εἴ γε ἀπορία καὶ [ἡ] ἀσθένεια κακοῖς λυσιτελές, ὡς περιουσία καὶ…
Ἡρώδης δὲ θερμῶς ἀεὶ καὶ ἐρωτικῶς πρὸς τὴν Μαριάμμην ἔχων εὐθὺς ἐξετετάρακτο καὶ τὴν ζηλοτυπίαν οὐκ ἔφερεν, ἐπικρατούμενος δʼ ἀεὶ τοῦ μὴ προπετές τι ποιῆσαι διὰ τὸν ἔρωτα, συντόνῳ τῷ πάθει καὶ τῷ ζήλῳ παρωξυμμένος ἰδίᾳ τὴν Μαριάμμην ἀνέκρινεν ὑπὲρ…
δὲ χάρις ὅτι ἤρεσε καὶ τῷ παιδὶ ἡ πόλις, καὶ προσεδρεύει εἰς τὰ μαθήματα· ζηλοῖ γὰρ τὴν μάθησιν. ἄσπασαι Τερεῦν καὶ τοὺς φιλοῦντάς σε πάντας· ἄσπασαι ἔρρωσ ο Θέτιν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The 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-APN — Article · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
T-APN Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word χάρισμα (charisma) is derived from χαρίζομαι and refers to a gift of grace or a free gift, particularly in the context of spiritual endowments in the New Testament. It encompasses extraordinary operations of the Spirit and various spiritual graces, as seen in passages like Romans and 1 Corinthians. The lexicons note its use in both a general sense of favor and a specific Pauline context of divine gifts.
† χάρισμα, -τος, τό
(< χαρίζομαι)
[in LXX: Si 7:33א(AB, χάρις) 38:30 Bl(אAB2R, χρῖσμα) * ;]
χάρισμα, -τος, τό, (χαρίζομαι), a gift of grace; a favor which one receives without any merit of his own; in the N. T. [where (exe. 1 Pet. iv. 10) used only by Paul] the giftcf divine grace (so also in Philo de alleg. legg. iii. § 24 fin. δωρεὰ καὶ εὐεργεσία καὶ χάρισμα θεοῦ τὰ πάντα ὅσα ev κόσμῳ καὶ αὐτὸς ὁ κόσμος ἐστίν) ; used of the natural gift of continence, due to the grace of God as creator, 1 Co. vii. 7; deliverance from great peril to life, τὸ εἰς ἡμᾶς x. bestowed upon us, 2 Co. i. 11; the gift of faith, knowledge, holiness, virtue, Ro. i. 11; the economy of divine grace, by which the pardon of sin and eternal salvation is appointed to sinners in consideration of the merits of Christ laid hold of by faith, Ro. v. 15 sq. ; vi. 23; plur. of the several blessings of the Christian salvation, Ro. xi. 29; in the technical Pauline sense χαρίσματα [ A. V. gifis| denote extraordinary…
Read the full entry →χάρισμα μῆτερ, ἐπὶ τῇ σπουδῇ τοῦ καθεδραρίου (““ stool”), ἐκομισάμὴν γὰρ αὐτό, and the constantly recurring χάρις τοῖς θεοῖς, as in P Petr I. 295 (iii/B.c.) (= Witkowski’, p. 30) χάρις τοῖς θεζοδῖς πολλή, εἰ ὑγιαίνεις, P Hib I. 79° (c. B.C. 260) εἰ ἔρρωσαι . . . εἴζηΣ ἂν ὡς ἐγὼ θέλω καὶ τοῖς θεοῖς πολλὴ χά[ρι]ς, ‘if you are well, it would be as I wish, and much gratitude would be due to the gods” (Edd.), BGU IIT. 843° (i/ii A.D.) χάρις τοῖς θεοῖς ἱκάμζην eis] ᾿Αλεξανδρίαν, P Fay 12415 (ii/a.p.) toi[s] Qfeo]i[s] ἐστίι]ν χάρις ὅτι οὐδεμία ἐστὶν πρόλημψις ἡμεῖν γεγενημένη, ‘thank heaven, there is no preconceived principle on our part” (Edd.), PSII. 945 (ii/A.D.) θεοῖς δὲ χάρις ὅτι ἤρεσε καὶ TO παιδὶ ἡ ποδίς, καὶ προσεδρεύει is τὰ μαθήματα, P Giss I. 17° (time of Hadrian) (= Chrest. I. p. 566) χάρις τοῖς θεοῖς πᾶσι ὅτι σε διαφυλάσσουσι ἀπρόσκοπον, and the Christian P Oxy VI. 9395 (iv/a.p.)…
Read the full entry →χάρισμα (charisma) — gift.
χᾰρ-ισμα, ατος, τό,
grace, favour, θεοῦ [Refs 1st c.AD+]; especially in NT, gift of God's grace, [NT]; opposed to ὀψώνια, [NT]; later, generally, favour bestowed, [Refs 4th c.AD+]
χάρισμα
charisma
from 5483; a (divine) gratuity, i.e. deliverance (from danger or
passion); (specially), a (spiritual) endowment, i.e. (subjectively)
religious qualification, or (objectively) miraculous faculty:--(free)
gift.
see GREEK for 5483
χάρισμα, ατος, τό
n.n.
an undeserved favor
χάρισμα charisma 17x
a free favor, free gift, Rom. 5:15, 16; 6:23; 2 Cor. 1:11; benefit, Rom. 1:11; a divinely conferred endowment, 1 Cor. 12:4, 9, 28, 30, 31
χάρισμα χάρισμα, ατος, τό, χαρίζομαι a grace, favour: a free gift, gift of God's grace, NTest.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
Have been common from the earliest times as tokens of affection, honor, or respect. The dues to a king were often rendered in this form, 1Sa 10:27 Isa 36:16; and men of high position were approached with presents, Ge 43:11 Jud 6:18 1Sa 9:7 1Ki 14:3. Kings made gifts of garments to those they wished to honor, Ge 45:22,23 1Sa 18:4; and of treasures to other princes, out of esteem or of fear, 2Ki 16:8 18:14
17 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 17 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
ζητῶν ὁ δίκαιος τὴν τῶν ὄντων φύσιν ἓν τοῦτο εὑρίσκει ἄριστον εὕρημα, χάριν ὄντα τοῦ θεοῦ τὰ σύμπαντα, γενέσεως δὲ οὐδὲν χάρισμα, ὅτι γε οὐδὲ κτῆμα, θεοῦ δὲ κτῆμα τὰ πάντα, διὸ καὶ μόνου τὴν χάριν οἰκεῖον·
Σωζέσθω οὖν ἡμῶν ὅλον τὸ σῶμα ἐν Χριστῷ Ἰησοῦ, καὶ ὑποτασσέσθω ἕκαστος τῷ πλησίον αὐτοῦ, καθὼς ἐτέθη ἐν τῷ χαρίσματι αὐτοῦ.
παντὶ τῷ αἰτοῦντί σε δίδου καὶ μὴ ἀπαίτει: πᾶσι γὰρ θέλει δίδοσθαι ὁ πατὴρ ἐκ τῶν ἰδίων χαρισμάτων.
μήτε ἀργύριον μήτε ἐσθῆτα μήτε τετράποδα μήτε ἀνδράποδα μήτε οἰκόπεδα μήτε ὑπάρχοντα μήτε ἀπὸ χαρισμάτων μηδʼ αὖ ἀπὸ διαθηκῶν εἰ μὴ μόνην τὴν εὑρεθεῖσαν χαλκῆν πύλην καὶ παραδοθεῖσαν τῷ
πάσης βεβαιώσεως ἀπʼ ὀφειλῆς καὶ κατοχῆς πάσης καὶ ἄνευ τινὸς ἀμφιλογίας καὶ εὑρεσιλογίας … χαρισμα … εν καθαρὸν γραφὲν πανταχοῦ ἐπιφερόμενον ἐφʼ ὑπογραφῆς τοῦ ὑπὲρ ἐμοῦ ὑπογράψαντος
Σαραπάμμωνι γραμματεῦσιν καὶ τοῖς κωμάρχοις Ἀπφοῦς χαίρειν. πολλάκις γὰρ τιμῶ ὑμᾶς καὶ οἴδατε τὰ χαρίσματα ἃ πεποίηκα ὑμῖν. εἷς λεγόμενος Φαῆσις ἐργάτης ἐμοῦ ἐστιν συμπληροῦσθαι τὸ λειτούργημα αὐτοῦ. ὑπὸ
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-APN — Article · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
T-APN Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
μέγας is an adjective meaning 'great' or 'large,' used to describe size, intensity, or importance. It can refer to physical dimensions, such as a stone or city, or to abstract qualities like love or fear. In the New Testament, it appears in various contexts, including Matthew 2:10 and Revelation 11:8. The word has comparative and superlative forms: μείζων (greater) and μέγιστος (greatest).
μέγας, μεγάλη, μέγα, [(τοϊαϊοα to Lat. magnus, ADEE Goth. maist (cf. τὸ πλεῖστον), etc.; Vaniéek p. 682; Cur tius ὃ 462)], ace. μέγαν. μεγάλην, μέγα; plur. pokes ται, -a; comp. μείζων, -ον, (acc. πιᾶξο. and fem. μείζονα, once contr. μείζω, Jn. v. 36 [RG T WH, but L Tr μείζων (cf. Tdf. Proleg. p. 119)]; neut. plur. μείζονα, once contr. μείζω, Jn. i. 50 (51)) and pectorepos, 3 Jn. 4 (fr. the compar. μείζων), a poet. compar., on which see the remark quoted under ἐλαχιστότερος, cf. Matthiae § 136; superl. μέγιστος (found only in 2 Pet. i. 4); [fr. Hom. down]; Sept. for ὮΥΤΔ; also for 31; great; 1. predicated a. of the external form or sensible appearance of things (or of persons); in particular, of space and its dimensions, — as respects a. mass and weight: λίθος, Mt. xxvii. 60; Mk. xvi. 4; Rev. xviii. 21; ὄρος, Rey. viii. 8; ἀστήρ, ibid. 10; δράκων Rev. xii. 3,9; ἀετός, ibid. 14; δένδρον…
Read the full entry →μέγας (B.C. 112) (= Selections, p. 30) μεγαλοίυϊπρεπέστερον ἐγδεχθήτωι, ‘let him be received with special magnificence ” (Edd.), PSI V. 4818 (v/vi a.p.) Tavptvyos ὃ μεγαλοπρεπέστί(ατος), and P Amh II. 154° (vi/vii A.D.) τοῦ peyadoπρε(πεστάτου) χαρτουλαρίου, ‘the most magnificent secretary.” For the subst. as a title of address cf. P Oxy VIII. 1163* (v/a.D.) ἐρωτηθὶς παρὰ τῆς αὐτοῦ μεγαλοπρεπίας ὅσα ἐχρῆν ἀνεδίδαξα αὐ τ]ὸν περὶ τῆς ὑμετέρας μεγαλο| πρεπίας, ‘Son the inquiry of his magnificence I told him what was fitting about your magnificence,” 76. I. 155° (vi/A.D.) ἐπειδὴ αἱ προσκυνοῦσαι τὴν ὑμετέραν μεγαλοπρί(έπειαν) καὶ τὰ παιδία ἀρρωστοῦσιν, ὡς ἔθος ἔχει τὸ ὑμῶν μέγεθος χαρίζεσθαί μου τοῦ λογαρίου, ‘since your magnificence’s obedient servants and their children are ill, I hope your highness will excuse my account” (Edd.). | , μεγαλύνω. With the use of this verb in the pass. in Phil…
Read the full entry →μέγας (megas) — great.
μέγᾰς, μεγάλη [ᾰ], μέγα [ᾰ],
genitive μεγάλου, ης, ου, dative μεγάλῳ, ῃ, ῳ, accusative μέγᾰν, μεγάλην, μέγα [ᾰ]; dual μεγάλω, α, w; plural μεγάλοι, μεγάλαι, μεγάλα, etc.: the stem μεγάλο- is never used in singular nominative and accusative masculine and neuter, and only once in vocative masculine,
__A ὦ μεγάλε Ζεῦ [Refs 4th c.BC+]
__A.I big, of bodily size: frequently of stature, εἶδος.. μ. ἦν ὁράασθαι [Refs 8th c.BC+]; φῶτα μέγαν καὶ καλόν[Refs 5th c.BC+]; φύσιν τίν᾽ εἶχε φράζ; Answ. μέγας [Refs 5th c.BC+]
__A.I.b full-grown, of age as shown by stature, νῦν δ᾽ ὅτε δὴ μ. εἰμί [Refs 8th c.BC+]; later, elder of two persons of the same name, Wilcken [Refs 3rd c.BC+]; Σκιπίων ὁ…
μέγας
megas
(including the prolonged forms, feminine megale, plural
megaloi, etc.; compare also 3176, 3187); big (literally or
figuratively, in a very wide application):--(+ fear) exceedingly,
great(-est), high, large, loud, mighty, + (be) sore (afraid), strong,
X to years.
see GREEK for 3176
see GREEK for 3187
μέγας, μεγάλη, μέγα
Adj. & Comp.adv.
large, great
μέγας megas 243x
great, large in size, Mt. 27:60; Mk. 4:32; great, much, numerous, Mk. 5:11; Heb. 11:26; great, grown up, adult, Heb. 11:24; great, vehement, intense, Mt. 2:10; 28:8; great, sumptuous, Lk. 5:29; great, important, weighty, of high importance, 1 Cor. 9:11; 13:13; great, splendid, magnificent, Rev. 15:3; extraordinary, wonderful, 2 Cor.…
Read the full entry →μέγας Radic. sense, opp. to μικρός, σμικρός, big, great, of men's stature, tall, Hom.; of women, καλή τε μεγάλη τε Od.:—also, great, full-grown, of age as shewn by stature, id. Od., Aesch.
vast, high, οὐρανός, ὄρος, πύργος Hom.
vast, spacious, wide, πέλαγός, αἰγιαλός, etc., id. Hom.
of Degree, great, strong, mighty, of gods, id. Hom., etc.; μεγάλα θεά, of Demeter and Proserpine, Soph.; μέγας ηὐξήθη rose to greatness, Dem.; βασιλεὺς ὁ μέγας, i. e. the King of Persia, le grand monarque, Hdt.; βασιλεὺς μέγας Aesch.; ὁ μ. ἐπικληθεὶς Ἀντίοχος the Great, Polyb.
great, strong, violent, etc., ἄνεμος, λαῖλαψ Hom.; of properties, passions, etc., id. Hom., etc.
Adj-APN-C — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN-C Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter Degree: Comparative
246 occurrences in the New Testament, rendered 27 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 340 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ θεοῦ Φιλοπάτορος Νέου καὶ θεοῦ Εὐεργέτου καὶ θεῶν Φιλομητόρων Σωτήρων, ἱεροῦ πώλου Ἴσιδος μεγάλης μητρὸς θεῶν, ἀθλοφόρου Βερενίκης Εὐεργέτιδος, κανηφόρου Ἀρσινόης Φιλαδέλφου, ἱερείας Ἀρσινόης Φιλοπάτορος τῶν ὄντων ἐν
μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας εἰς τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν
μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἔτι (eti) is an adverb meaning 'yet,' 'still,' or 'even now.' It covers various temporal aspects—present, past, and future—as well as degrees of comparison. In the New Testament, it appears in verses like Mark 5:35 and 1 Corinthians 3:3. The entries indicate its use with negatives to mean 'no longer' and in comparative phrases to enhance meaning.
ἔτι, adv., as yet, yet, still; 1. of time; a. ofa thing which went on formerly, whereas now a different state of things exists or has begun to exist: arded Ve 4 ἑτοιμάζω to ἃ ptep., Mt. xxvii. 63; Lk. xxiv. 6, 44: Acts ix. 1; xviii. 18; 2 Th. ii. 5; with gen. absol.: ἔτι (δὲ) αὐτοῦ λαλοῦντος, Mt. xii. 46; xvil. 5; xxvi. 47; Mk. xiv. 43; Lk. viii. 49; xxii. 47; add, Lk. ix. 42; xxiv. 41; Jn. xx. 1; Acts x. 44; Ro. v. 8; Heb. ix. 8; with a finite verb, Heb. vii. 10; transposed so as to stand at the beginning of a sentence: ἔτι yap Χριστὸς ὄντων ἡμῶν ἀσθ. . . . ἀπέGave, Ro. v. 6; cf. W. § 61, 5 p. 553 (515); [B. 389 (333)]; with another notation of time, so that it may be trans. even (cf. Lat. jam) : ἔτι ἐκ κοιλίας μητρός, Lk. i. 15 (ἔτι ἐκ Bpépeos, Anthol. 9, 567,1; ἔτι am ἀρχῆς, Plut. consol. ad Apoll. 6 p. 104 d.). ὍὌ. of a thing which continues at present, even now: Mk. viii. 17 RG…
Read the full entry →ἔτι. P Lond 42% (B.c. 168) (=I. p. 30, Selections, p. 10) ὡς ἔτ[ι] σοῦ παρ[όν]τος πάντων ἐπεδεόμην, “ while you were still at home, I went short altogether.’’ In 26. 55 we have— ἔτι δὲ καὶ “Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικό[το]ς ἀπηγγελκότος κτὰλ., “᾿ἀπα now that Horus who brought the letter has told’’ etc.: cf. P Ryl II. 1459 (A.p. 38) ἔτι καὶ μὴ ἀρκ[εσ]θείς. P Oxy IV. 7448 (B.c. 1) (= Selections, p- 32) shows a common phrase γίνωσκε ὡς ἔτι καὶ viv ἐν ᾿Αλεξανδρέᾳ (1. —Spela) σμέν (/. ἐσμέν) : cf. P Hib I. 46% (B.c. 258) ἔτι οὖν καὶ νῦν ἢ τὸ ἀργύριον εἰσάγετε ἢ KTA., “‘now therefore at length either collect the money, or,” εἴς.» Revillout 2761. p. 295% (B.c. 131-0) (= Witkowski’, p. 96) ἔτι kal νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρ᾽ ἡμῶν, P Oxy VIII. τατι 13 (a.p. 203) ὃν δηλ(ῶ) τετελ(ευτηκέναι) ἔτι πάλαι, ‘whom I declare to have died long ago.” For the adv. used of degree…
Read the full entry →ἔτι (eti) — still.
ἔτι [ῐ],
adverb:
I. of Time,
I.1. of the Present, yet, still, ἔ. μοι μένος ἔμπεδον [Refs 8th c.BC+]; ἔτ᾽ ἐκ βρέφεος ever since babyhood, [Refs 8th c.BC+]; ἔ. καὶ ἐκ παρόντων variant in [Refs 5th c.BC+]
I.2. of the Past, mostly with imperfect, ἀήθεσσον γὰρ ἔτ᾽ αὐτῶν [Refs 8th c.BC+]: with aorist, [Refs 5th c.BC+]; ἔ. πρότερον, πρόσθεν, [Refs 5th c.BC+]: with the sense, already, γεγονέναι ἔ. οὐχ ἧττον ἢ εἶναι [Refs]
I.3. of the Future, yet, longer, ἄλγε᾽ ἔδωκεν.. ἠδ᾽ ἔ. δώσει [Refs 8th c.BC+]; hereafter, [Refs 5th c.BC+]
I.4. with a negative, no longer, οὐδὲ.. ἔ. παρέμειναν [Refs 1st c.BC+]; see at {οὐκέτι},{μηκέτι}.
ἔτι
eti
perhaps akin to 2094; "yet," still (of time or degree):--after that,
also, ever, (any) further, (t-)henceforth (more), hereafter, (any)
longer, (any) more(-one), now, still, yet.
see GREEK for 2094
ἔτι
Adv
still, yet, even now
ἔτι
of Time,
of the Present, yet, as yet, still, Lat. adhuc, Il., attic; cf. οὐκέτι.
of the Past, mostly with imperf., ἀήθεσσον γὰρ ἔτι they were yet unaccustomed, Il.; προορωμένοις ἔτι Thuc.
of the Future, yet, further, ἄλγε᾽ ἔδωκεν, ἠδ᾽ ἔτι δώσει Il.:—also hereafter, Aesch., Soph.
of Degree, yet, still, besides, further, moreover, Lat. praeterea, insuper, Hom., etc.; ἔτι δέ and besides, nay more, Thuc.
often to strengthen a comp., ἔτι μᾶλλον yet more, Il.; μᾶλλον ἔτι Od.; ἔτι πλέον Hdt., etc.
with the posit., ἔτι ἄνω yet higher up, Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
95 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 93 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 276 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
εἰ μὲν οὖν διείλεξαι τῶι Κράτωνι καὶ ὑπακήκοε, καλῶς ἂν ἔχοι· εἰ δὲ μή, ἔτι καὶ νῦν μὴ παρέργως αὐτὸ ποιήσας, ὅπως μὴ συμβῇ ἀναπληρουμένης τῆς ὠνῆς προεισπραχθέντα τὸν
σμηνῶν … τὸ ἀντίγραφον ὑπογέγραφα ε … … τὸ παρʼ ἡμῶν ὑπόμνημα … μὴ ἔτι καὶ νῦν ὁ Ἀμμώνιος ἐξευδοκῆι ὑμᾶς καὶ π … … καὶ τῶν σμηνῶν, τούς
πλειονάκις σοι γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
480 occurrences in the New Testament, rendered 48 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 473 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
The Greek word ὑπερβολή (huperbolē) is derived from ὑπερβάλλω and means a 'throwing beyond' or 'excess.' It encompasses ideas of superiority, excellence, and exceeding measure, appearing in various New Testament contexts to describe extraordinary qualities or experiences. The lexicons do not show significant disagreement on its meanings, focusing on its metaphorical use in relation to abundance and preeminence.
** ὑπερ-βολή, -ῆς, ἡ
(< ὑπερβάλλω),
[in LXX: καθ’ ὑ., IV Mac 3:18 * ;]
a throwing beyond. Metaph., excess, superiority, excellence: II Co 4:7 12:7; καθ’ ὑπερβολήν, beyond measure, exceedingly, Ro 7:13, I Co 12:31, II Co 1:8, Ga 1:13; κ. ὑ. εἰς ὑ. , beyond all measure, II Co 4:17.†
ὑπερ-βολή, -ῆς, ἡ, (ὑπερβάλλω, q. ν.), fr. Hat. [8, 112, 4] and Thue. down ; 1. prop. a throwing beyond. 2. metaph. superiority, excellence, pre-eminence, [R. V. exceeding greatness]: with a gen. of the thing, 2 Co. iv. 7; xii. 7; καθ᾽ ὑπερβολήν, beyond measure, exceedingly, preeminently: Ro. vii. 13; 1 Co. xii. 31 [ef. W. § 54,2b.; B. § 125, 11 fin.]; 2 Co. i. 8; Gal. i. 13, (4 Mace. iii. 18; Soph. O. R. 1196; Isocr. p. 84 ἃ. [i. 6. πρὸς Φίλ. 57; Polyb. 3, 92, 10; Diod. 2,16; 17,47); καθ᾽ ὑπ. eis ὑπερβολήν, beyond all measure, [R. V. more and more exceedingly], 2 Co. iv. 17.
ὑπερβολή. For the phrase καθ᾽ ὑπερβολήν, ‘beyond measure,” “exceedingly,” as in Rom 715, a/., cf. P Tebt I. 234 (B.c. 119 or 114) καθ᾽ ὑπερβολὴν βεβαρυμμένοι, “1 am excessively vexed” (Edd.), 7. 42° (c. B.C. 114) ἠδικημένος καθ᾽ ὑπερβολὴν ὑπίὸ] ᾿Αρμιύσιος, “1 have been excessively unfairly treated by Harmiusis ” (Edd.). Other exx. of the word are P Amh II. 3618 (c. B.c. 135) λείπω τε τὴν ὑπερβολήν, “1 do not exaggerate” (Edd.), P Lond τοι615 (c. A.D. 330-340) τῆς [ὑ]περβολῆς ὑμῶν, “your superfluity » (Bell), and, with reference to extension ε ΄ὑπερεῖδον of time, ‘‘delay,” P Petr II. 13 (1:80)}5 (B.c. 258-253) οὐ[κέρ]τι ὕστερον ὑπερβολὴν δεξομένων, apparently of con. tractors’ receiving no further extension of time, and 26. 37 τὸ recfo™’ (iii/B.C.) ὃ yap καιρὸς οὐδεμίας ὑπερβολῆς προσδεῖται. If we can trust the restoration, a striking ex. οἵ ὑπερβολή occurs in the famous calendar inscr.…
Read the full entry →ὑπερβολή (huperbolē) — surpassing.
ὑπερβολ-ή, ἡ,
(ὑπερβάλλω) a throwing beyond others, δίσκων ὑπερβολαῖς [Refs 2nd c.AD+]: in intransitive sense, altitude of a star, [Refs 4th c.BC+]
2. overshooting, superiority, χερῶν ὑπερβολαῖς [Refs 5th c.BC+]
3. excess, τοῦ μεγέθεος [Refs 4th c.BC+]; opposed to ἔλλειψις or ἔνδεια, [Refs 5th c.BC+]; ὑπερβολὴν τῆς ἐπιθυμίας ἔχειν with accusative et infinitive, [Refs 5th c.BC+] at an extravagant price, [Refs 5th c.BC+]; ἐπέφερον τὴν ὑ. τοῦ καινοῦσθαι pushed on their extravagance in revolutionizing, [Refs 5th c.BC+]; οὐκ ἔχον ἐστὶν ὑπερβολήν it can go no further, [Refs 4th c.BC+]; so οὐδεμίαν or μηδεμίαν ὑ. λείπειν, [Refs 5th c.BC+]; εἴ τις ὑ. τούτου if there is aught beyond (worse than) this, [Refs 5th c.BC+]; ταῦτ᾽ οὐχ ὑ.; is not this the extreme, the last degree? [Refs 4th c.BC+]…
ὑπερβολή
huperbole
from 5235; a throwing beyond others, i.e. (figuratively)
supereminence; adverbially (with 1519 or 2596) pre-
eminently:--abundance, (far more) exceeding, excellency, more
excellent, beyond (out of) measure.
see GREEK for 5235
see GREEK for 1519
see GREEK for 2596
ὑπερβολή, ῆς, ἡ
n.f.
surpassing excellence, exceedingly
ὑπερβολή hyperbolē 8x
pr. a throwing beyond, an overshooting; extraordinary amount or character, transcendency, 2 Cor. 12:7; 4:7; καθ’ ὑπερβολήν, adverbially, exceedingly, extremely, Rom. 7:13; 2 Cor. 1:8; Gal. 1:13; a far better way, 1 Cor. 12:31; beyond all measure, 2 Cor. 4:17*
ὑπερβολή ὑπερβολή, ἡ, ὑπερβάλλω a throwing beyond others: an overshooting, superiority, Thuc.
excess, over-great degree of a thing, Plat.; in various phrases, χρημάτων ὑπερβολῇ πρίασθαι to buy at an extravagant price, Eur.; οὐκ ἔχει ὑπερβολήν it can go no further, Dem.; εἴ τις ὑπ. τούτου if there's aught beyond (worse than) this, id. Dem.; ὑπερβολὴν ποιεῖσθαι to go to all extremities, to put an extreme case, id. Dem.; foll. by a gen., ὑπ. ποιεῖσθαι ἐκείνων τῆς αὑτοῦ βδελυρίας to carry his own rascality beyond theirs, id. Dem.; ἐπέφερον τὴν ὑπ. τοῦ καινοῦσθαι pushed on their extravagance in revolutionising, Thuc.
Read the full entry →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
8 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 8 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
ὅταν γὰρ ὕῃ μὲν κατὰ θαλάττης, πηγὰς δὲ ἐν τοῖς ἐρημοτάτοις ἀνομβρῇ, τὴν δὲ λεπτόγεων καὶ τραχεῖαν καὶ ἄγονον γῆν ἄρδῃ ποταμοὺς ἀναχέων ταῖς πλημμύραις, τί ἕτερον παρίστησιν ἢ τὴν ὑπερβολὴν τοῦ τε πλούτου καὶ τῆς ἀγαθότητος ἑαυτοῦ;
μαθὼν δὲ αὐτοῦ τὸ πρόθυμον καὶ τὴν ὑπερβολὴν τῆς θρησκείας ἥδεσθαι μὲν οἷς αὐτῷ παρέσχεν, οὐχ ὑστερήσειν δὲ αὐτὸν ἀεὶ πάσης ἐπιμελείας καὶ τὸ γένος ἀξιοῦντα, ἔσεσθαί τε τὸν υἱὸν αὐτοῦ πολυχρονιώτατον καὶ βιώσαντα εὐδαιμόνως παισὶν ἀγαθοῖς καὶ…
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
περὶ ὧν ἀπέφαινεν ἠδικῆσθαι ὑπὸ σοῦ καὶ Δημητρίωι τῶι τοῦ Νιβοίτου ἠναγκάσθαι διαβαλεῖν, καθʼ ὑπερβολὴν βεβαρυμμένοι ἐπὶ τῷ μὴ διʼ ἡμᾶς ἐπισημασίας αὐτὸν τετευχέναι προσδεδεῆσθαι δὲ καὶ Δημητρίου οὐκ
μεγάλου ὄντος δὲ καὶ βασιλικοῦ γεωργοῦ τῶν ἐκ Τεβτύνεως τῆς Πολέμωνος μερίδος. ἠδικημένος καθʼ ὑπερβολὴν ὑπὸ Ἁρμιύσιος συναλλαγματογράφου τῆς αὐτῆς, ὁ γὰρ ἐγκαλούμενος ἐν τῷ αὐτῷ συνεῖπε Θρᾳκίδᾳ Ἀπολλωνίου
κατὰ τὸ μὴ ὀχληθῆναι τὴν οἰκίαν ἀσφαλίσωμαι· ὁ γὰρ α … ω vestiges καθʼ ὑπερβολὴν λεγε … … … ὑπολελογηκέναι η … ι Σωκρατ … … π
The Greek word ὁδός (i.e., *hodos*) means 'way,' 'path,' or 'road.' It can refer to a physical route or a metaphorical course of conduct, as seen in various New Testament contexts. The term is frequently used to describe journeys and ways of thinking or acting, including the Christian faith. Notably, it appears in verses like Matthew 2:12 and John 14:6.
ὁδός, -οῦ, ἡ,
[in LXX chiefly (very freq.) for דֶּרֶךְ;]
a way, path, road: Mt 2:12, Mk 10:46, Lk 3:5, al.; κατὰ τὴν ὁ., Lk 10:4, al.; παρὰ τὴν ὁ., Mt 13:4, al.; c. gen. pers, (subj.), τὴν ὁ. ἑτοιμάζειν (fig.), Mt 3:3, Mk 1:3, al.; c. gen. term. (obj.), ἐθνῶν, Mt 10:5; τ. ἁγίων (fig.), He 9:8; acc., ὁδόν, with force of prep. (like Heb. דֶּרֶךְ; Bl., § 34, 8; 35, 5), ὁ. θαλάσσης, Read the full entry →
ὁδός, -οὔ, ἡ, [appar. fr. τ. EA to go (Lat. adire, accedere), allied w. Lat. solum; Curtius § 281]; Sept. numberless times for )7, less frequently for N18; [fr. Hom. down]; a way; 1. prop. a. ἃ travelled way, road: Mt. ii. 12; vii. 18 sq.; xiii. 4,19; Mk. iv. 4, 15; x. 46; Lk. viii. 5, 12; x. 513 xviii. 35; xix. 86; Acts viii. 26; ix. 17; Jas. ii. 25, ete.; κατὰ τὴν ὁδόν (as ye pass along 060s the way [see xara, II. 1 a.]) by the way, on the way, Lk. x. 4; Acts viii. 36; xxv. 3; xxvi. 13; σαββάτου odds, [A. V. a sabbath-day’s journey] the distance that one is allowed to travel on the sabbath, Acts i. 12 (see σάββατον, 1 ἃ.). ἡ ὁδός with a gen. of the object, the way leading to a place (the Hebr. 7 also is construed with a gen., cf. Gesenius, Lehrgeb. p. 676 [Gr. §112, 2; ef. W.§ 30, 27}: ἐθνῶν, Mt. x. 5; τῶν ἁγίων into the holy place, Heb. ix. 8, cf. x. 20, where the grace of God is…
Read the full entry →ὁδός in its ordinary sense of ‘‘ way,” ‘‘road,’’ is seen in such passages as P Petr I. 211} (B.c. 237) ὁδὸς δημοσία, 20. 237 (ili/B.c.) (p. [66]) ἀπὸ τῆς βασιλικῆς ὁδοῦ, P Lond τοῦ] (ili/B.c.) (= L. p. 61) τά τε σκεύη μου ἐξέρριψεν εἰς τὴν ὁδόν, P Fay 111° (A.D. 95-6) ἀπὸ τοῦ σκυλμοῦ τῆς ὧ(-Ξ δ)δοῦ, ‘‘owing to the fatigue of the journey” (Edd.), and P Oxy VII. 1068%° (iii/A.pD.) καθ᾽ ὁδόν, ‘‘on the road” (cf. Lk 104, a/.). For the metaphorical usage we may cite P Lond 8977 (a.p. 84) (= III. p. 207) in which a man writes that, in view of the treatment received on his last visit, he will not return to the Arsinoite nome, unless his correspondent can find some ‘‘way” of preventing a repetition of the injury—édy δὲ μὴ ἦσα (/. ἦσθα) εὑρηκώς τινα ὁδὸν γράψον μοι κτλ. In the note on P Strass II. 8555 (B.C. 113) it is suggested that the true reading of P Lond 8803 (B.c. 119) (= III. p. 9) is…
Read the full entry →ὁδός (hodos) — road.
ὁδός, ἡ
(οὐδός once in [Refs 8th c.BC+]:
I. of Place, way, road, [Refs 8th c.BC+]; ὁ. ἱερά, to Eleusis, [Refs 3rd c.BC+]; ποταμοῦ ὁ. course, channel of a river, [Refs 5th c.BC+]: with expression of the direction, ὁδὸς ἐς.. [Refs 8th c.BC+]; τὴν εὐθὺς Ἄργους.. ὁ. leading straight to Argos, [Refs 5th c.BC+]; τῆς ἀληθείας ὁ. the way to truth, [Refs]
I.2. with Preps., πρὸ ὁδοῦ further on the way, forwards, [Refs 8th c.BC+]; later, ={προὔργου}, profitable, useful, πρὸ ὁ. εἶναι πρός τι to be helpful towards.., [Refs 4th c.BC+]by the way, [Refs 5th c.BC+]; κατὰ τὴν ὁ. along the road, [Refs 5th c.BC+]; ἐκ τῆς ὁ. on his road, [Refs 5th c.BC+] 'the man in the street', [Refs 5th c.BC+]; ἐν ὁδῷ on a road, [Refs 5th c.BC+]; ὁδοῦ πάρεργον by the way, cursorily, [Refs 1st…
ὁδός
hodos
apparently a primary word; a road; by implication, a progress (the
route, act or distance); figuratively, a mode or means:--journey,
(high-)way.
ὁδός, οῦ, ἡ
n.f.
a way, road, journey
ὁδός hodos 101x
a way, road, Mt. 2:12; 7:13, 14; 8:28; 22:9, 10; means of access, approach, entrance, Jn. 14:6; Heb. 9:8; direction, quarter, region, Mt. 4:15; 10:5 the act of journeying, a journey, way, course, Mt. 10:10; Mk. 2:23; 1 Thess. 3:11; a journey, as regards extent, Acts 1:12; met. a way, systematic course of pursuit, Lk. 1:79; Acts 2:28…
Read the full entry →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
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
102 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 101 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 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ τέχναις καὶ ἐπιστήμαις πολυσχιδεῖς ἀνατέμνων ὁδοὺς λεωφόρους ἁπάσας διὰ γῆς ἔρχεται καὶ θαλάττης τὰ ἐν ἑκατέρᾳ φύσει διερευνώμενος·
τούτων ἀκροασάμενος ἔχαιρέ τε τοῖς γεγονόσι καὶ τοῖς εἰρημένοις τὸν θεὸν οὕτως ὁρῶν αὐτῷ τῆς ὁδοῦ σαφῶς συλλαμβάνοντα, καὶ προκομίσας ὁρμίσκον τε καί τινας κόσμους, οὓς εὐπρεπὲς φορεῖν παρθένοις, ἀνεδίδου τῇ κόρῃ τῆς ἐπὶ τῷ πιεῖν χάριτος ἀμοιβὴν…
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’…
Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος,
καὶ ἃς ἔχεις ἐν ἑτέρᾳ σφραγῖδι ἱερᾶς γῆς ἀρούρας δύο οὔσας πρὸς τῇ δημοσίᾳ ὁδῷ ὧν τὰ δημόσια πάντα σιτικά τε καὶ ἀργυρικὰ ἀποδώσω ἐκ τοῦ ἰδίου, μενόντων καθαρῶν
τὰς τροφὰς τῶν καμήλων δραχμὰς υ. ἐὰν δὲ πταίσῃ τι ἐξ αὐτῶν κατὰ τὴν ὁδὸν, οἴσομεν ὑμῖν τὴν σφραγῖδα καὶ οὐδὲν ζητηθήσεται πρὸς ἡμᾶς. ἔτους λα Μάρκου Αὐρηλίου Κομμόδου
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
δείκνυμι is a verb meaning 'to show' or 'to make known,' used in various contexts to indicate displaying or proving something. It appears in the New Testament in verses such as Matthew 4:8 and James 2:18. The word is built from a prolonged form of an obsolete primary verb with the same meaning, and it can also be found in different dialects and forms throughout Greek literature.
δείκνυμι. The verb is not.so common as we might have expected, but for the ordinary meaning we may cite P Oxy III. 4717° (ii/A.p.) σύνβολα δεικνύντα, “ Bi showing signs,” and for the metaphorical, as Jas 218, 20. 11. 237% 2! (a.p.. 186) οὐδεμίαν μὲν οὔτε ὕβριν οὔτε ἄλλο ἀδίκημα εἰς αὑτὸν ἁπλῶς ἐφ᾽ ᾧ μέμφεται δεῖξαι ἔχων, “he could not indeed cite a single insult or any other act of injustice against himself with which he charged me” (Kdd.): cf. 2. I. 671% (a.p. 338) ely’ οὕτως διχθῇ [αὐτῶν ἥ καθ᾽ ἡμῶν [πλεο]νεξία, “in this way their aggression against me will be made clear” (Edd.). A ii/A.p. calculation of the naubion-tax upon catoeci, printed in P Tebt II. p. 339f., 1s followed by δέδικ[ται, ‘ proved,” written ‘in a cursive but probably not different hand” (Edd.). OGZS 26718 (iii/B.c.) ot μετὰ ταῦτα δεικνύμενοι (στρατηγοί), where the szmplex takes the place of the commoner ἀποδείκνυμι…
Read the full entry →δεικνύω (deiknuō) — to show.
δείκνυμι
(also δεικνύω [Refs 8th c.BC+]; Ionic dialect δέκνυμι [Refs 5th c.BC+]; Cretan dialect δίκνυμι (προ-) [Refs]; 3rd.pers. singular δείκνυ [Refs 8th c.BC+]; imperative δείκνυε[Refs 5th c.BC+], 3rd.pers. singular δεικνύτω [Refs 5th c.BC+]: imperfect 3rd.pers. plural ἐδείκνυσαν [Refs 5th c.BC+], also -υον [Refs 5th c.BC+]; 3rd.pers. singular δείκνυεν [Refs 5th c.BC+]: future δείξω [Refs 8th c.BC+], Ionic dialect δέξω [Refs 5th c.BC+]aorist 1 ἔδειξα, Epic dialect δεῖξα [Refs 8th c.BC+], Ionic dialect ἔδεξα [Refs 5th c.BC+]: perfect δέδειχα [Refs 4th c.BC+] —middle, with perfect passive, for Epic dialect forms δεικνύμενος, δείδεκτο, δειδέχαται, δειδέχατο, see at {δειδίσκομαι}:—passive, future δειχθήσομαι [Refs 5th c.BC+]: aorist ἐδείχθην [Refs 5th c.BC+]: perfect δέδειγμαι [Refs 5th c.BC+], Ionic dialect δέδεκται [Refs 5th c.BC+]:—bring…
Read the full entry →δείκνυμι
deiknuo
a prolonged form of an obsolete primary of the same meaning; to show
(literally or figuratively):--shew.
δείκνυμι
v.
I point out, show
δείκνυμι deiknymi 30x
also formed as δεικνύω 3x, to show, point out, present to the sight, Mt. 4:8; 8:4; to exhibit, permit to see, cause to be seen, Jn. 2:18; 10:32; 1 Tim. 6:15; to demonstrate, prove, Jas. 2:18; 3:13; met. to teach, make known, declare, announce, Mt. 16:21; Jn. 5:20; Acts 10:28
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
sho.
See SHEW.
33 occurrences in the New Testament, rendered 16 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 33 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 61 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ γὰρ οὐρανοῦ κίνησις χρόνου φύσιν ἔδειξεν.
θεασάμενος δὲ αὐτὸν ὁ νεώτατος τῶν παίδων τοῖς ἀδελφοῖς ἐπιγελῶν δείκνυσιν·
Ἄπελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν ἣν ἄν σοι δείξω: καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου, καὶ ἔσῃ εὐλογημένος: καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε καὶ…
μετεπέμψατο τὸν Ἥρωνα καὶ αὐθαδῶς ἐχρήσατο καὶ ὁ στρατηγὸς περὶ αὐτοῦ ὑπεμνηματίσατο. ἡγεμὼν κύριε, ἔδειξά σοι τὴν αὐθαδίαν τοῦ ἀντιδίκου· δέομαι, κύριε τὸν σωτῆρα τῆς Αἰγύπτου, ἀκοῦσαί μου πρὸς
ε ιβ ἥμισυ … ὀγδοήκοντα … βίου δειξον … … πιος Πικῶτος … υηριος
τῶν ὑπὸ τοῦ κυρίου ἡμῶν Μουσσίου Αἰμιλιανοῦ τοῦ διασημοτάτου τεταγμένων, ἃς καὶ νῦν ὑμῖν δείξω, περὶ τοῦ ἐνοχλεῖν μοι μηκέτι περὶ λειτουργιῶν ἀδυνάτῳ καὶ τῷ σώματι ἀσθενεῖ ὄντι, τοῖς