1 Corinthians 14:38 — Word Study
N1904εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.¶
BSAIfei [in the event that, if anyone is unaware] howeverde anyonetis [a person, someone] is ignorant,agnoeō▸ [is without knowledge of, disregards, the instruction, the command] him is ignored.agnoeō▸ [the individual, the person in question, disregarded, not recognized, let him be ignorant]
| Greek | English | Parsing |
|---|---|---|
| εἰ | If | Conditional particle |
| δέ | however | Conjunction |
| τις | anyone | Indefinite pronoun, nominative, singular |
| ἀγνοεῖ, | is ignorant, | Verb, present, active |
| ἀγνοεῖται.¶ | him is ignored. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if anyone ignores this, he himself will be ignored. |
| KJV | But if any man be ignorant, let him be ignorant. |
| ASV | But if any man is ignorant, let him be ignorant. |
| YLT | and if any one is ignorant — let him be ignorant; |
| WEB | But if anyone is ignorant, let him be ignorant. |
| BBE | But if any man is without knowledge, let him be so. |
Where they part company is ἀγνοεῖται — see How Translations Differ.
The sentence structure is conditional, leading to a clear consequence based on the action of ignoring.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectτὶς
verbἀγνοέω
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 14:38
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions on Spiritual Giftsgenerated
1 Corinthians 14:38 is part of Paul's guidance on the use of spiritual gifts in the church. He emphasizes the importance of adhering to his teachings, particularly regarding prophecy and speaking in tongues. The surrounding verses highlight the need for order and clarity in worship, ensuring that all practices are conducted in a way that honors God and edifies the church community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 4:17 | Ephraim is joined to idols; leave him alone! |
| 2 | Matthew 7:6 | Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces. |
| 3 | Matthew 15:14 | Disregard them! They are blind guides. If a blind man leads a blind man, both will fall into a pit.” |
| 4 | 1 Timothy 6:3–5 | If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching, |
| 5 | 2 Timothy 4:3–4 | For the time will come when men will not tolerate sound doctrine, but with itching ears they will gather around themselves teachers to suit their own desires. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — ἀγνοέω, agnoeōgenerated
The verb ἀγνοέω, transliterated as agnoeō, means to be ignorant or unaware. It is a present active indicative verb, indicating an ongoing state of ignorance or lack of knowledge.
In this context, it implies a deliberate choice to disregard the instructions given by Paul. The repetition of the verb in both instances emphasizes the consequences of ignoring spiritual truth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'But if anyone ignores this, he himself will be ignored.' The KJV and ASV use 'let him be ignorant,' which carries a slightly different tone, suggesting a passive acceptance of ignorance.
The translations agree on the overall meaning, but the phrasing varies: the BSB emphasizes the act of ignoring, while the KJV and ASV imply a more resigned attitude toward ignorance.
Sentence Structuregenerated
The main clause is governed by the finite verb ἀγνοεῖ, he ignores, with a subordinate clause introduced by εἰ, if, establishing the conditional nature of the statement.
The structure is straightforward: the subject τις (anyone) is linked to the action of ignoring, leading to the consequence expressed in the second verb ἀγνοεῖται (he is ignored).
Septuagint Backgroundgenerated
The word εἰ (ei) appears frequently in the Septuagint, translating the Hebrew conjunction אִם (im), which means 'if'. This choice emphasizes conditionality in the statement, indicating that the outcome depends on the action of the individual.
The term τις (tis) is used to render the Hebrew word אִישׁ (ish), which means 'man' or 'anyone'. This translation broadens the subject to include any person, reinforcing the universality of the warning in this verse.
In plain words — the whole versegenerated
1 Corinthians 14:38 warns that if someone ignores Paul's instructions, they will themselves be ignored. This highlights the importance of being aware and responsive to spiritual teaching.
Frequently Asked Questionsgenerated
Ignoring Paul's instructions means failing to acknowledge or follow his teachings regarding spiritual gifts and their proper use in the church.
Being ignorant in this context implies a lack of engagement with God's truth, which can lead to disorder in worship and a failure to grow spiritually.
The consequence is that the person who ignores the teachings will not be recognized or acknowledged in the community, potentially missing out on spiritual growth and blessings.
To avoid ignoring spiritual teachings, actively engage with Scripture, seek understanding through prayer, and participate in discussions with others in your faith community.
Reflection Questionsgenerated
- In what areas of my life might I be ignoring important teachings from Scripture?
- How can I better engage with the instructions given in the Bible regarding spiritual gifts?
- What steps can I take to ensure I am not disregarding the wisdom of my spiritual leaders?
- How can I encourage others in my community to be aware of and responsive to spiritual truths?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 14:38 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if any man be ignorant,.... Of "these" words, as the Arabic version adds, and does not know and own them to be the commandments of Christ; though he may profess himself to be a prophet, or a
Read John Gill on 1 Corinthians 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut if any man be ignorant, let him be ignorant. If any man be ignorant - willfully; not wishing to recognize my apostolic authority in enjoining these ordinances. Let him be ignorant.
Read Robert Jamieson on 1 Corinthians 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf any one will pretend ignorance in this, he is wilfully ignorant; for my own part, I will concern myself no further about him, but leave myself and him also to the judgment of God; let him be ignorant. In some copies it is, he shall not be known: in the day of judgment Christ shalt say unto him: Depart from me, I know you not.
Read Matthew Poole on 1 Corinthians 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments38 But if any man be ignorant, let him be ignorant. Ver. 38. But if any man be ignorant, &c.] If stubbornly ignorant and uncounsellable; let him take his own course. I have cleared the truth in things now controverted, and there I rest me. Who so blind as he that will not see? such put not light under a bushel, but under a dunghill, and shall give a heavy account of it to God. When I hear men (saith Lord Kemp) under all the means that we enjoy, yet think that their ignorance shall excuse them, it makes me think of the answer of the agent of Charles V, emperor to the ambassador of Sienna. The Siennois having rebelled against the emperor, sent their ambassador to excuse it; who when he could…
Read John Trapp on 1 Corinthians 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(38) But if any man be ignorant.—There are here two readings in the Greek, for each of which there is strong evidence. The passage may run, either, as in the English, if any man does not know this, let him not know it: then the words would mean that a person who could not recognise such an evident and simple truth must be of a perverse mind—his opposition would give the Apostle no further concern. The other reading is, if any man knows not this, he is himself not known: this would signify that any man who knows not this truth is not known of God (as in 1 Corinthians 8:2-3; 1 Corinthians 13:12).
Read Charles John Ellicott on 1 Corinthians 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 38. But if any man be ignorant] If he affect to be so, or pretend that he is ignorant; let him be ignorant-let him be so at his peril.
Read AdamClarke on 1 Corinthians 14 →CambridgeThe Cambridge Bible for Schools and Colleges38. But if any man be ignorant, let him be ignorant] Some editors read ‘he is ignored’ instead of ‘let him be ignorant.’ If we take the reading in the text, which seems preferable, the sense is that St Paul will give himself no further trouble about one whose insubordination proves him to be no real prophet of God; if the reading which some would substitute for it, the signification is that God will neglect him who neglects the commandments of His Apostle. Cf. ch. 1 Corinthians 8:3. The Vulgate renders ignorabitur; and Wiclif, he schal be unknowe; Tyndale renders as in the text.
Read Cambridge on 1 Corinthians 14 →Albert Barnes1798–1870Barnes' Notes on the BibleBut if any be ignorant ... - If anyone affects to be ignorant of my authority, or whether I have a right to command. If he affects to doubt whether I am inspired, and whether what I utter is in accordance with the will of God.
Read Albert Barnes on 1 Corinthians 14 →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 if anyone ignores this, he himself will be ignored.
But if anyone is ignorant, let him be ignorant.
But if anyone is ignorant, let him be ignorant.
If someone does not recognize this, he is not recognized.
Tyndale line
But if any man be ignorant, let him be ignorant.
But if any man is ignorant, let him be ignorant.
But if any man is ignorant, let him be ignorant.
But if any man is ignorant, let him be ignorant.
And if any man be ignorant, let him be ignorant.
Strictly literal
But if any be ignorant, let him be ignorant.
and if any one is ignorant — let him be ignorant;
and if anyone is ignorant—let him be ignorant;
But if anyone does not recognize this, let him not be recognized.
From the Latin
But if any man know not, he shall not be known.
Simplified
Those who ignore this will themselves be ignored.
But if any man is without knowledge, let him be so.
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.
Si quis autem ignorat, ignorabitur.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢ ܐܢܫ ܕܝܢ ܠܐ ܝܕܥ ܠܐ ܢܕܥ
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.
εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.¶
The standard critical text of the New Testament.
εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.¶
The previous edition, still widely cited.
εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.¶
The Society of Biblical Literature edition, freely licensed.
εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.¶
The edition that turned scholarship toward the earliest manuscripts.
εἰ δέ τις ἀγνοεῖ, —
An independent critical text built from the oldest witnesses then known.
εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.¶
A recent critical edition following documentary evidence closely.
εἰ δέ τις ἀγνοεῖ, —
The reading of the majority of surviving manuscripts.
εἰ δέ τις ἀγνοεῖ, —
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 |
|---|---|---|
| ἀγνοεῖται.¶ him is ignored. | 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 14:38
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 occurrences in the New Testament, rendered 12 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 501 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 307 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.
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 →
τὶς is an enclitic indefinite pronoun meaning 'someone' or 'something.' It can refer to a certain person or object and appears in both singular and plural forms, such as τινός and τινες. The New Testament uses it in various contexts, including Luke 9:49 and Acts 5:25. It is related to the interrogative pronoun τίς, indicating its flexible use in questions and statements.
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τις (tis) — one.
τις,
τι, Indef. pronoun any one, any thing, enclitic through all cases (for exceptions see below):—but τί; τί; Interrog. pronoun who? what?, oxytone in the monosyllable cases, paroxytone in the others:—Dialectal forms: [Refs 5th c.AD+] σις (si se) [Refs 4th c.AD+] σις (with ?? for σ) [Refs 5th c.BC+]; Thess. κις [Refs], neuter κι in διεκί, ποκκί (which see); neuter plural Doric dialect σά, Boeotian dialect τά, Aeolic dialect dative τίω, τίοισι (see. infr. B). (I.-[Refs 5th c.BC+] q[uglide]i-, cf. Latin quis, quid, etc.; for σά, τά, see at {ἄσσα}, σά μά; with τέο (see. infr. B) cf. OSlav. genitive česo)
__A Indef. pronoun τις, τι, genitive Ionic dialect τεο [Refs 8th c.BC+]; more frequently τευ [Refs 8th c.BC+]; Trag. and Attic dialect του [Refs 5th c.BC+]; του is rare after [NT+4th…
τὶς
tis
an enclitic indefinite pronoun; some or any person or object:--a (kind
of), any (man, thing, thing at all), certain (thing), divers, he
(every) man, one (X thing), ought, + partly, some (man, -body, -
thing, -what), (+ that no-)thing, what(-soever), X wherewith,
whom(-soever), whose(-soever).
τις, τι
Indef.pr.
any one, some one
τις tis 534x
enclitic, indefinite pronoun, a certain one, someone, Mt. 12:47; pl. some, certain, several, Lk. 8:2; Acts 9:19; 2 Pet. 3:16; one, a person, Mt. 12:29; Lk. 14:8; Jn. 6:50; combined with the name of an individual, one, Mk. 15:21; as it were in a manner, a kind of, Heb. 10:27; Jas. 1:18; any whatever, Read the full entry →
Indef-NSM — Indefinite pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
X-NSM Part of Speech: indefinite pronoun Case: Nominative Number: Singular Gender: Masculine
542 occurrences in the New Testament, rendered 35 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 530 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 121 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.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The Greek word ἀγνοέω (i.e., agnoeo) means to be ignorant or not to know. It can also imply a lack of understanding or perception. The New Testament uses it in various contexts, including phrases like 'I do not want you to be ignorant' (1 Thessalonians 4:13). There is some variation in how it is translated, with some lexicons noting its use in moral contexts, such as sinning through ignorance.
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ἀγνοέω, -ῶ (> ἁγνίζω),
[in LXX for שׁגה, שׁגג, אשׁם, etc.;]
to be ignorant, not to know: absol., I Ti 1:13, He 5:2; c. acc., Ac 13:27 17:23, Ro 10:3, II Co 2:11; ἐν οἷς, II Pe 2:12; seq. ὅτι, Ro 2:4 6:3 7:1, I Co 14:38; οὐ θέλω ὑμᾶς ἀγνοεῖν, a Pauline phrase: c. acc., Ro 11:25; seq. ὑπέρ, II Co 1:8; περί,
ἀγνοέω (TNO [cf. γινώσκω), -d, [impy. ἀγνοείτω 1 Co. xiv. 38 R G Tr txt. WH mrg.]; impf. ἠγνόουν; 1 aor. nyvonoa; [Pass., pres. dyvootpat, ptcp. ayvoovpevos; fr. Hom. down]; a. to be ignorant, not to know: absol., 1 Tim. i. 13; τινά, ri, Acts xiii. 27; xvii. 23; Ro. x. 3; ἔν τινι (as in [Test. Jos. § 14] Fabricii Pseudepigr. ii. p-: 717 [but the reading ἠγνόουν ἐπὶ πᾶσι τούτοις is now given here; see Test. xii. Patr. ad fid. cod. Cant. ete., ed. Sinker, Cambr. 1869]), 2 Pet. ii. 12, unless one prefer to resolve the expression thus: ἐν τούτοις, ἃ ἀγνοοῦσι βλασφημοῦντες, W. 629 (584), [οἵ. B. 287 (246) ]; foll. by ὅτι, Ro. ii. 4; vi. 3; vii. 1; 1 Co. xiv. 38 (where the antecedent clause ὅτι κτλ. is to be supplied again); οὐ θέλω ὑμᾶς ἀγνοεῖν, a phrase often used by Paul, [an emphatic ] scitole: foll. by an ace. of the obj., Ro. xi. 25; ὑπέρ τινος; ὅτι, 2 Co. i. 8; περί τινος, 1 Co. xii.…
Read the full entry →ἀγνοέω. A good parallel to the Pauline phrase 1 Th 413 οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν occurs in P Tebt II. 3148 (ii/a.p.) πιστεύω σε μὴ ἀγνοεῖν, which also illustrates the use with the negative in 2 Cor 2%. The construction in P Tebt I. 4335 (B.c. 118) ὑφ᾽ ἡμῶν ἔν τισιν ἠγνοηκότων may help the difficult 2 Pet 215 ἐν ois ἀγνοοῦσιν βλασφημοῦντες. The suggestion of wilful ignorance (see ἄγνοια) appears in P Oxy IX. 11888 (A.D. 13) στοχα(σάμενος) τοῦ μηδ(ὲν) ἀγνοη(θῆναι) μηδὲ πρὸς χάίριν) οἰκονομηθιῆναι), “making it your aim that nothing be concealed or done by favour” (Edd.). For ἀγνοεῖν of a person, cf. P Giss I. 69% (A.D. 118-9) Χαιρήμονα τὸν ἀναδιδόντα τὸ ἐπιστό[λι]ον τοῦτο οὐκ ἀγνοεῖς…
Read the full entry →ἀγνοέω (agnoeō) — be ignorant.
ἀγνο-έω,
Epic dialect ἀγνοι-, 3rd.pers.singular subjunctive ἀγνοιῇσι[Refs 8th c.BC+]: imperfect ἠγνόουν[Refs 5th c.BC+]: future ἀγνοήσω[Refs 5th c.BC+]: aorist ἠγνόησα[Refs 5th c.BC+]; Epic dialect ἠγνοίησα[Refs 8th c.BC+], Epic dialect contraction 3rd.pers.singular ἀγνώσασκε[Refs 8th c.BC+]: perfect ἠγνόηκα[Refs 5th c.BC+] —passive, future (of middle form) ἀγνοήσομαι[Refs 4th c.BC+]; ἀγνοηθήσομαι variant in [Refs 2nd c.AD+]aorist ἠγνοήθην, see below: perfect ἠγνόημαι[Refs 5th c.BC+]:—not to perceive or recognize; [Refs 8th c.BC+] ost always in aorist, ἄνδρ᾽ ἀγνοιήσασ᾽ ὑλάει[Refs 8th c.BC+]; mostly with negative, οὐκ ἠγνοίησεν he perceived or knew well, [Refs 8th c.BC+]—Mostly with accusative, to be ignorant of, [Refs 5th c.BC+]; ἑαυτοὺς ἀ. forget their former selves, [Refs 4th c.BC+]; τὴν πόλιν ἀ. not to discern the temper of the city…
Read the full entry →ἀγνοέω
agnoeo
from 1 (as a negative particle) and 3539; not to know (through lack of
information or intelligence); by implication, to ignore (through
disinclination):--(be) ignorant(-ly), not know, not understand,
unknown.
see GREEK for 1
see GREEK for 3539
ἀγνοέω
v.
I do not know, am ignorant of
ἀγνοέω agnoeō 22x
to be ignorant; not to understand; sin through ignorance
ἀγνοέω from Ἄγνοος ῀ ἀγνώς Passive not to perceive or know, ἄνδρ᾽ ἀγνοιήσασ᾽ from not recognising him, Od.: mostly with negat., οὐκ ἠγνοίησεν, i. e. he perceived or knew well, Il.; μηδὲν ἀγνόει learn all, Eur.: —c. acc. to be ignorant of, Hdt., attic; ἀγν. περί τινος Plat.; dependent clauses are added in part., τίς ἀγνοεῖ τὸν πόλεμον ἥξοντα; Dem.; or with a Conjunct., οὐδεὶς ἀγνοεῖ ὅτι.., id. Dem.; Pass. not to be known, Plat., etc.
absol. to go wrong, make a false step, etc.; ἀγνοῶν ignorantly, by mistake, Xen.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
22 occurrences in the New Testament, rendered 14 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 22 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
χρὴ μέντοι μηδ’ ἐκεῖνο ἀγνοεῖν ὅτι οὐ παρ’ ὅσον ὕστατον γέγονεν ἄνθρωπος διὰ τὴν τάξιν ἠλάττωται.
ὃ δʼ ἴσως ὑφʼ Ἑλλήνων ἀγνοεῖται, τοῦτο προειπὼν τρέψομαι πρὸς τὴν ἀφήγησιν ὧν κατέλιπον.
ἀγνοοῦσιν γὰρ ἡλίκην ἔχει βάσανον ἡ ἐνθάδε ἀπόλαυσις, καὶ οἵαν τρυφὴν ἔχει ἡ μέλλουσα ἐπαγγελία.
τῇ ιη τοῦ ὄντος μηνὸς Μεχεὶρ ἔκλεψέν μου ἐν κώμῃ Θεαδελφείᾳ χοιρίδιον θηλικὸν ὃν ἀγνοῶν τίς ἐστιν ἀξιῶ συγκλεῖσαι καὶ ποιῆσαι τὴν καθήκουσαν ἀναζήτησιν ἵνʼ ὦ ὑπὸ σοῦ ἐυεργετημένος.
Λουκρητιανοῦ Ματιδείου τοῦ καὶ Πλωτινίου καὶ Λουκίου Λογγείνου Ἑρεννίου Παυλεινίου τοῦ καὶ Μεγαλεισίου. οὐκ ἀγνοεῖτε, ἄνδρες κράτιστοι, ὅτι πασῶν λειτουργιῶν ἀφείθημεν τῶν ἀλλαχοῦ κατὰ διάταξιν θεοῦ Ἁδριανοῦ τοῦ καὶ
τὸν κράτιστον ὑπὸ τοῦ κυρίου ἡμῶν ἀηττήτου Αὐτοκράτορος Ἀντωνείνου Εὐσεβοῦς τειμᾶσθαι οὐδείς ἐστιν ὁ ἀγνοῶν. διὸ συμβουλεύω ὑμῖν αἰδημόνως περὶ τοῦς οικειους αὐτοῦ προσενεχθῆναι μηδὲ βιαίως ἐπὶ τὰ κτήματα
The Greek word ἀγνοέω (i.e., agnoeo) means to be ignorant or not to know. It can also imply a lack of understanding or perception. The New Testament uses it in various contexts, including phrases like 'I do not want you to be ignorant' (1 Thessalonians 4:13). There is some variation in how it is translated, with some lexicons noting its use in moral contexts, such as sinning through ignorance.
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ἀγνοέω, -ῶ (> ἁγνίζω),
[in LXX for שׁגה, שׁגג, אשׁם, etc.;]
to be ignorant, not to know: absol., I Ti 1:13, He 5:2; c. acc., Ac 13:27 17:23, Ro 10:3, II Co 2:11; ἐν οἷς, II Pe 2:12; seq. ὅτι, Ro 2:4 6:3 7:1, I Co 14:38; οὐ θέλω ὑμᾶς ἀγνοεῖν, a Pauline phrase: c. acc., Ro 11:25; seq. ὑπέρ, II Co 1:8; περί,
ἀγνοέω (TNO [cf. γινώσκω), -d, [impy. ἀγνοείτω 1 Co. xiv. 38 R G Tr txt. WH mrg.]; impf. ἠγνόουν; 1 aor. nyvonoa; [Pass., pres. dyvootpat, ptcp. ayvoovpevos; fr. Hom. down]; a. to be ignorant, not to know: absol., 1 Tim. i. 13; τινά, ri, Acts xiii. 27; xvii. 23; Ro. x. 3; ἔν τινι (as in [Test. Jos. § 14] Fabricii Pseudepigr. ii. p-: 717 [but the reading ἠγνόουν ἐπὶ πᾶσι τούτοις is now given here; see Test. xii. Patr. ad fid. cod. Cant. ete., ed. Sinker, Cambr. 1869]), 2 Pet. ii. 12, unless one prefer to resolve the expression thus: ἐν τούτοις, ἃ ἀγνοοῦσι βλασφημοῦντες, W. 629 (584), [οἵ. B. 287 (246) ]; foll. by ὅτι, Ro. ii. 4; vi. 3; vii. 1; 1 Co. xiv. 38 (where the antecedent clause ὅτι κτλ. is to be supplied again); οὐ θέλω ὑμᾶς ἀγνοεῖν, a phrase often used by Paul, [an emphatic ] scitole: foll. by an ace. of the obj., Ro. xi. 25; ὑπέρ τινος; ὅτι, 2 Co. i. 8; περί τινος, 1 Co. xii.…
Read the full entry →ἀγνοέω. A good parallel to the Pauline phrase 1 Th 413 οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν occurs in P Tebt II. 3148 (ii/a.p.) πιστεύω σε μὴ ἀγνοεῖν, which also illustrates the use with the negative in 2 Cor 2%. The construction in P Tebt I. 4335 (B.c. 118) ὑφ᾽ ἡμῶν ἔν τισιν ἠγνοηκότων may help the difficult 2 Pet 215 ἐν ois ἀγνοοῦσιν βλασφημοῦντες. The suggestion of wilful ignorance (see ἄγνοια) appears in P Oxy IX. 11888 (A.D. 13) στοχα(σάμενος) τοῦ μηδ(ὲν) ἀγνοη(θῆναι) μηδὲ πρὸς χάίριν) οἰκονομηθιῆναι), “making it your aim that nothing be concealed or done by favour” (Edd.). For ἀγνοεῖν of a person, cf. P Giss I. 69% (A.D. 118-9) Χαιρήμονα τὸν ἀναδιδόντα τὸ ἐπιστό[λι]ον τοῦτο οὐκ ἀγνοεῖς…
Read the full entry →ἀγνοέω (agnoeō) — be ignorant.
ἀγνο-έω,
Epic dialect ἀγνοι-, 3rd.pers.singular subjunctive ἀγνοιῇσι[Refs 8th c.BC+]: imperfect ἠγνόουν[Refs 5th c.BC+]: future ἀγνοήσω[Refs 5th c.BC+]: aorist ἠγνόησα[Refs 5th c.BC+]; Epic dialect ἠγνοίησα[Refs 8th c.BC+], Epic dialect contraction 3rd.pers.singular ἀγνώσασκε[Refs 8th c.BC+]: perfect ἠγνόηκα[Refs 5th c.BC+] —passive, future (of middle form) ἀγνοήσομαι[Refs 4th c.BC+]; ἀγνοηθήσομαι variant in [Refs 2nd c.AD+]aorist ἠγνοήθην, see below: perfect ἠγνόημαι[Refs 5th c.BC+]:—not to perceive or recognize; [Refs 8th c.BC+] ost always in aorist, ἄνδρ᾽ ἀγνοιήσασ᾽ ὑλάει[Refs 8th c.BC+]; mostly with negative, οὐκ ἠγνοίησεν he perceived or knew well, [Refs 8th c.BC+]—Mostly with accusative, to be ignorant of, [Refs 5th c.BC+]; ἑαυτοὺς ἀ. forget their former selves, [Refs 4th c.BC+]; τὴν πόλιν ἀ. not to discern the temper of the city…
Read the full entry →ἀγνοέω
agnoeo
from 1 (as a negative particle) and 3539; not to know (through lack of
information or intelligence); by implication, to ignore (through
disinclination):--(be) ignorant(-ly), not know, not understand,
unknown.
see GREEK for 1
see GREEK for 3539
ἀγνοέω
v.
I do not know, am ignorant of
ἀγνοέω agnoeō 22x
to be ignorant; not to understand; sin through ignorance
ἀγνοέω from Ἄγνοος ῀ ἀγνώς Passive not to perceive or know, ἄνδρ᾽ ἀγνοιήσασ᾽ from not recognising him, Od.: mostly with negat., οὐκ ἠγνοίησεν, i. e. he perceived or knew well, Il.; μηδὲν ἀγνόει learn all, Eur.: —c. acc. to be ignorant of, Hdt., attic; ἀγν. περί τινος Plat.; dependent clauses are added in part., τίς ἀγνοεῖ τὸν πόλεμον ἥξοντα; Dem.; or with a Conjunct., οὐδεὶς ἀγνοεῖ ὅτι.., id. Dem.; Pass. not to be known, Plat., etc.
absol. to go wrong, make a false step, etc.; ἀγνοῶν ignorantly, by mistake, Xen.
Verb-PAM-3S — Verb · present · active · imperative · third person · singularpresent active imperative — an action in progress.
V-PAM-3S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: third Number: Singular
22 occurrences in the New Testament, rendered 14 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 22 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
χρὴ μέντοι μηδ’ ἐκεῖνο ἀγνοεῖν ὅτι οὐ παρ’ ὅσον ὕστατον γέγονεν ἄνθρωπος διὰ τὴν τάξιν ἠλάττωται.
ὃ δʼ ἴσως ὑφʼ Ἑλλήνων ἀγνοεῖται, τοῦτο προειπὼν τρέψομαι πρὸς τὴν ἀφήγησιν ὧν κατέλιπον.
ἀγνοοῦσιν γὰρ ἡλίκην ἔχει βάσανον ἡ ἐνθάδε ἀπόλαυσις, καὶ οἵαν τρυφὴν ἔχει ἡ μέλλουσα ἐπαγγελία.
τῇ ιη τοῦ ὄντος μηνὸς Μεχεὶρ ἔκλεψέν μου ἐν κώμῃ Θεαδελφείᾳ χοιρίδιον θηλικὸν ὃν ἀγνοῶν τίς ἐστιν ἀξιῶ συγκλεῖσαι καὶ ποιῆσαι τὴν καθήκουσαν ἀναζήτησιν ἵνʼ ὦ ὑπὸ σοῦ ἐυεργετημένος.
Λουκρητιανοῦ Ματιδείου τοῦ καὶ Πλωτινίου καὶ Λουκίου Λογγείνου Ἑρεννίου Παυλεινίου τοῦ καὶ Μεγαλεισίου. οὐκ ἀγνοεῖτε, ἄνδρες κράτιστοι, ὅτι πασῶν λειτουργιῶν ἀφείθημεν τῶν ἀλλαχοῦ κατὰ διάταξιν θεοῦ Ἁδριανοῦ τοῦ καὶ
τὸν κράτιστον ὑπὸ τοῦ κυρίου ἡμῶν ἀηττήτου Αὐτοκράτορος Ἀντωνείνου Εὐσεβοῦς τειμᾶσθαι οὐδείς ἐστιν ὁ ἀγνοῶν. διὸ συμβουλεύω ὑμῖν αἰδημόνως περὶ τοῦς οικειους αὐτοῦ προσενεχθῆναι μηδὲ βιαίως ἐπὶ τὰ κτήματα