1 Corinthians 15:44 — Word Study
N1904σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ σῶμα πνευματικόν.
BSAIt is sownspeirō▸ [planted, scattered as seed] a bodysōma natural,psuchikos [worldly, fleshly] it is raisedegeirō▸ [resurrected, awakened] a bodysōma spiritual.pneumatikos [non-carnal, supernatural] If there iseimi▸ a bodysōma natural,psuchikos [physical, earthly] there iseimi▸ also [equally, in the same way] bodysōma spiritual.pneumatikos [heavenly, divine]
| Greek | English | Parsing |
|---|---|---|
| σπείρεται | It is sown | Verb, present, passive |
| σῶμα | a body | Noun, nominative, singular |
| ψυχικόν, | natural, | Adjective, nominative, singular |
| ἐγείρεται | it is raised | Verb, present, passive |
| σῶμα | a body | Noun, nominative, singular |
| πνευματικόν. | spiritual. | Adjective, nominative, singular |
| εἰ | If | |
| ἔστιν | there is | Verb, present, active |
| σῶμα | a body | Noun, nominative, singular |
| ψυχικόν, | natural, | Adjective, nominative, singular |
| ἔστιν | there is | Verb, present, active |
| καὶ | also | |
| σῶμα | body | Noun, nominative, singular |
| πνευματικόν. | spiritual. | Adjective, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. |
| KJV | It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. |
| ASV | it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. |
| YLT | it is sown a natural body, it is raised a spiritual body; there is a natural body, and there is a spiritual body; |
| WEB | It is sown a natural body; it is raised a spiritual body. There is a natural body and there is also a spiritual body. |
| BBE | It is planted a natural body; it comes again as a body of the spirit. If there is a natural body, there is equally a body of the spirit. |
Where they part company is σπείρεται — see How Translations Differ.
The sentence consists of two main clauses and two subordinate clauses that elaborate on the nature of the bodies being discussed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectσῶμα
verbσπείρω
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 15:44
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 — The Resurrection Bodygenerated
1 Corinthians 15:44 discusses the nature of the resurrection body. Paul explains that what is sown in a natural state will be raised in a spiritual state. He contrasts the physical, earthly body with the spiritual, heavenly body, indicating a transformation that occurs at resurrection. This teaching reassures believers of the hope they have in Christ's resurrection and the promise of their own future resurrection, as also seen in Romans 8:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 24:31 | Then their eyes were opened and they recognized Jesus—and He disappeared from their sight. |
| 2 | John 20:19–26 | It was the first day of the week, and that very evening, while the disciples were together with the doors locked for fear of the Jews, Jesus came and stood among them. “Peace be with you!” He said to them. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — ψυχικός, psuchikosgenerated
The term ψυχικός (derived from ψυχή, meaning 'soul') refers to something that is natural or earthly. It describes the physical aspect of humanity, contrasting it with the spiritual or divine.
In this verse, it emphasizes the difference between our current, earthly existence and the spiritual existence that awaits believers after resurrection. The parsing indicates it is a nominative singular neuter adjective, describing the type of body being referenced.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.' This wording is consistent across several translations.
However, the BBE uses 'planted' instead of 'sown', while the YLT includes a slightly different structure, stating 'there is a natural body, and there is a spiritual body.'
Sentence Structuregenerated
The main finite verb here is σπείρεται, it is sown, which governs the clause. There are two noun phrases that serve as subjects: σῶμα (body) and ψυχικόν (natural). The structure indicates a clear comparison between the two types of bodies.
Following the main clause, another finite verb ἐγείρεται, it is raised, introduces a new clause that further develops the idea of transformation from the natural to the spiritual body.
Septuagint Backgroundgenerated
σπείρω is used in the Septuagint to translate the Hebrew word זָרַע (H2232), which means 'to sow' or 'scatter seed.' This connection emphasizes the agricultural metaphor of resurrection.
σῶμα corresponds to the Hebrew בָּשָׂר (H1320), which means 'flesh' or 'body,' indicating a continuity of meaning from the Old Testament to the New Testament.
In plain words — the whole versegenerated
1 Corinthians 15:44 explains that our current physical bodies are different from the bodies we will have after resurrection. Paul teaches that while we have natural bodies now, we will be given spiritual bodies that are transformed and glorified.
Frequently Asked Questionsgenerated
The 'natural body' refers to our current physical existence, which is subject to decay and mortality, as opposed to the spiritual body that will be raised in glory.
The resurrection body is described as spiritual, meaning it is not bound by the limitations of the physical world and is transformed into a glorified state.
This verse assures believers that they will experience a transformation at resurrection, receiving a body that is spiritual and eternal, just as Christ was raised.
This teaching is consistent with other passages, such as Romans 8:11, which speaks of the Spirit raising believers from the dead, affirming the hope of resurrection.
Reflection Questionsgenerated
- In what ways do I see the contrast between my natural life and the spiritual life I am called to live?
- How does the promise of a spiritual body affect my understanding of life after death?
- What steps can I take to cultivate a more spiritual perspective in my daily life?
- How can I share the hope of resurrection with others who may not understand it?
The early church on this verse — how the Fathers read it
Early church writers discuss the nature of the resurrection body, drawing from this verse to argue the transformation from natural to spiritual.
Not pervading matter, but the Maker of material spirits. The sun and moon were made for us: how, then, can I adore my own servants? How can I speak of stocks and stones as gods? For the Spirit that pervades matterEarly Church Fathers on 1 Corinthians 15 →
How is it possible, therefore, that that seed should be after images of the angels, seeing it has obtained a form after the likeness of men? Why, again, since it was of a spiritual nature,Early Church Fathers on 1 Corinthians 15 →
If, however, you remove the body from the resurrection which you submitted to the dissolution, what becomes of the diversity in the issue? Likewise, "although it is sown a natural body, it is raised a spiritual body." Now,Early Church Fathers on 1 Corinthians 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 15:44 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIt is sown a natural body,.... Or an animal one, being generated as animals are, and supported with food as they be, and die at last as they do: see Ecclesiastes 3:19.
Read John Gill on 1 Corinthians 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
Read Robert Jamieson on 1 Corinthians 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is sown a natural body; such a body as all living creatures have by nature, which is upheld by the actions of the soul that quickeneth it; both the vegetative powers, by which it is nourished by the use of meat and drink, the eating, concocting, and digesting it, &c.; and the sensitive powers, &c. But it shall be raised a spiritual body; spiritual, not as to the substance of it, for in that sense a spiritual body is a contradiction, but in respect of the qualities and conditions of it, ,36. Bodies which, in respect of many new qualities they shall have, shall be more like angels and other spirits, than human bodies; beautiful, incorruptible, free from infirmities, not subject to hunger…
Read Matthew Poole on 1 Corinthians 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. Ver. 44. A spiritual body] Luther saith the body shall move up and down like thought. Augustine saith, they shall move to any place they will, as soon as they will. As birds (saith Zanchius) being hatched, do fly lightly up into the skies, which being eggs, were a heavy and slimy matter; so man, being hatched by the resurrection, is made pure and nimble, and able to mount up into the heavens.
Read John Trapp on 1 Corinthians 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(44) It is sown a natural body.—Here is a further and different application of the three analogies. It is not only that there is a variety of body in these illustrations, but there is also an adaptability. The “body” which a plant has when it is in the form of seed is suited to the condition in which seed is placed; the “body” which it has when grown into a plant is suited to the changed conditions in which a plant exists; the “flesh” in the “body” form of a bird is suited to its sphere of life; the “flesh” in the “body” form of a fish is suited to its condition; and so on. It is not an accidental but a purposely adapted variety. So it will be in the variety of “bodies” for Humanity. A…
Read Charles John Ellicott on 1 Corinthians 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 44. It is sown a natural body] σωμαψυχικον. An animal body, having a multiplicity of solids and fluids of different kinds, with different functions; composed of muscles, fibres, tendons, cartilages, bones, arteries, veins, nerves, blood, and various juices, requiring continual support from aliment; and hence the necessity of labour to provide food, and skill to prepare it; which food must be masticated, digested, and refined; what is proper for nourishment secreted, brought into the circulation, farther elaborated, and prepared to enter into the composition of every part; hence growth and nutrition; without which no organized body can possibly exist. It is raised a spiritual body.]…
Read AdamClarke on 1 Corinthians 15 →CambridgeThe Cambridge Bible for Schools and Colleges44. it is sown a natural body; it is raised a spiritual body] For the word natural see ch. 1 Corinthians 2:14. The ‘natural body’ is the body accommodated to, and limited by, the needs of the animal life of man. Man possesses a spiritual life through union with Jesus Christ, but his present body is not adapted to the requirements of such a life. It is called a ‘body of death,’ Romans 7:24 (‘this body of death,’ in the E. V. ‘the body of this death.’). ‘The corruptible body (Wis 9:15) presseth down the soul,’ and we groan under its weight, and look earnestly forward to its redemption (Romans 8:23; 2 Corinthians 5:2; 2 Corinthians 5:4). But the spiritual body will not only be a body in which…
Read Cambridge on 1 Corinthians 15 →Albert Barnes1798–1870Barnes' Notes on the BibleIt is sown a natural body - (σῶμαψυχικὸν sōma psuchikon). This word, “natural,” denotes properly that which is endowed with “animal” life, having breath, or vitality.
Read Albert Barnes on 1 Corinthians 15 →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
It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
It is sown a natural body; it is raised a spiritual body. There is a natural body and there is also a spiritual body.
It is sown a natural body; it is raised a spiritual body. There is a natural body; there is also a spiritual body.
it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
Tyndale line
It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.
It is sowen a naturall body, and is raysed a spirituall body: there is a naturall body, and there is a spirituall body.
Strictly literal
It is sown a natural body, it is raised a spiritual body: if there is a natural body, there is also a spiritual [one].
it is sown a natural body, it is raised a spiritual body; there is a natural body, and there is a spiritual body;
it is sown a natural body, it is raised a spiritual body; there is a natural body, and there is a spiritual body;
It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
From the Latin
It is sown a natural body, it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written:
Simplified
It is sown as a natural body; it is raised as a spiritual body. Just as there are natural bodies there are spiritual bodies.
It is planted a natural body; it comes again as a body of the spirit. If there is a natural body, there is equally a body of the spirit.
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.
seminatur corpus animale, surget corpus spiritale. Si est corpus animale, est et spiritale, sicut scriptum est :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܙܕܪܥܝܢ ܦܓܪܐ ܢܦܫܢܝܐ ܩܐܡ ܦܓܪܐ ܪܘܚܢܝܐ ܐܝܬ ܓܝܪ ܦܓܪܐ ܕܢܦܫ ܘܐܝܬ ܦܓܪܐ ܕܪܘܚ
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.
σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ — πνευματικόν.
The standard critical text of the New Testament.
σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ — πνευματικόν.
The previous edition, still widely cited.
σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ — πνευματικόν.
The Society of Biblical Literature edition, freely licensed.
σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ — πνευματικόν.
The edition that turned scholarship toward the earliest manuscripts.
σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ — πνευματικόν.
An independent critical text built from the oldest witnesses then known.
σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ — πνευματικόν.
A recent critical edition following documentary evidence closely.
σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. — ἔστιν σῶμα ψυχικόν, — καὶ σῶμα πνευματικόν.
The reading of the majority of surviving manuscripts.
σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. — ἔστιν σῶμα ψυχικόν, — καὶ σῶμα πνευματικόν.
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 |
|---|---|---|
| εἰ If | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἔστιν there is | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| σῶμα body | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
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 15:44
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 σπείρω (*speirō*) means 'to sow' and is used in various contexts, including agricultural and metaphorical senses. It can refer to sowing seed, begetting offspring, or scattering in a broader sense. The New Testament employs this term in passages like Matthew 6:26 and 13:3-4, often in parables about sowing seeds of faith or instruction.
* σπείρω
[in LXX chiefly for זרע ;]
to sow (seed): absol., Mt 6:26 13:3, 4, 18 25:24, 26, Mk 4:3, 4, Lk 8:5 12:24, Jo 4:36, II Co 9:10; c. acc. rei, Mt 13:24, 27, 37, 39, Mk 4:32, Lk 8:5, I Co 15:36, 37; seq. εἰς, Mt 13:22, Mk 4:18; ἐν, Mt 13:24, 31; ἐπί, c. gen., Read the full entry →
σπείρω ; [impf. 2 pers. sing. ἔσπειρες, Mt. xiii. 27 Tr]; 1 aor. ἔσπειρα; Pass., pres. σπείρομαι; pf. pass. ptep. éorappévos; 2 aor. ἐσπάρην ; [derived fr. the quick, jerky, motion of the hand; cf. our spurn (of the foot); Curtius § 389]; fr. Hesiod down; Sept. for p11; to sow, scatter seed; a. prop.: absol., Mt. vi. 26; xiii. 3 sq. 18sq.; Mk. iv. 3sq. 14; Lk. viii. 5; xii. 24; [Jn. v. 36 sq. (see in b.)]; 2Co.ix.10; with an ace. of the thing, as σπέρμα, ζιζάνια, κόκκον, [ef. B. §131, 5]: Mt. xiii. 24 sq. [but in 25 L T Tr WH have ἐπισπ.], 27, 37,39; Mk. iv. 32; Lk. viii.5; 1 Co.xv. 36sq.; with specifications of place: εἰς τὰς ἀκάνθας, Mt. xiii. 22; Mk. iv. 18; ἐν τῷ ἀγρῷ, Mt. xiii. 24, [31]; ἐπὶ τῆς γῆς, MK. iv. 31; ἐπί ν΄. an ace. of place, Mt. xiii. 20, 23; Mk. iv. 16, 20; mapa τὴν ὁδόν, Mt. xiii. 19. absol., Mt. xxv. 24,26; Lk. xix. 21 sq.; Jn. ἵν. 31; 2Co. ix. 6; τί, Gal. vi. 7…
Read the full entry →σπείρω, “ρον ἦ: cf. P Hamb I. 247 (B.c. 222) ἐσπαρκέναι ἐν τῶι ἰδίωι [κλήρωι, P Oxy II. 277° (B.C. 19) ὥστε σπεῖραι εἰς τὸ δωδέκατον ἔτος πυρῶι, ὁ. 2801" (A.D. 88-0) σπεῖραι καὶ ξυλαμῆσαι (“‘reap”), BGU I. 1017 (A.D. 114-5) σπείρειν καὶ καρπίζεσθαι kal ἀποφέρειν εἰς τὸ ἴδιον, P Ry! II. 2439 (ii/A.D.) ἐλπίζοντες σὺν θεῷ τὸ πεδείον σπαρῆναι, P Fay 339 (ii/A.D.) ἐσπίαρμένου) ἐδ(άφους), P Flor I. 2115 (A.D. 239) εἰς THY ἐν TupH σπειρομέν[η]ν γῆν, and the late 76. 13127 (vi/vii A.D.) καθ᾽ ἐνιαυτὸν σπείρω τὴν οὐσίαν pov.
σπείρω (speirō) — to sow.
σπείρω,
Aeolic dialect σπέρρω[Refs]: Ionic dialect imperfect σπείρεσκον [Refs 5th c.BC+]: future σπερῶ [Refs 5th c.BC+]; Aeolic dialect σπέρσω [Refs 5th c.BC+]: aorist ἔσπειρα [Refs 5th c.BC+]: perfect ἔσπαρκα [Refs 2nd c.AD+]:—middle, aorist infinitive σπείρασθαι [Refs 3rd c.BC+]; aorist 2 σπαρέσθαι uncertain reading in [Refs 2nd c.AD+]:—passive, future σπᾰρήσομαι [LXX+1st c.BC+]aorist ἐσπάρην [ᾰ] [Refs 5th c.BC+]: perfect ἔσπαρμαι [Refs 5th c.BC+]:— sow,
I. sow seed, with accusative, [κέγχρους] [Refs 8th c.BC+]; of Cadmus, σ. γηγενῆ στάχυν [Refs] (so in middle, σπείρασθαι ὀδόντας [Refs 3rd c.BC+]: absolutely, sow, [Refs 8th c.BC+]; opposed to θερίζω, [Refs 5th c.BC+]; καρπὸν ὧν ἔσπειρε θερίζειν [Refs 5th c.BC+]; σ. κατὰ πετρῶν, i.e. εἰς…
σπείρω
speiro
probably strengthened from 4685 (through the idea of extending); to
scatter, i.e. sow (literally or figuratively):--sow(- er), receive
seed.
see GREEK for 4685
σπείρω
v.
I sow, spread, scatter
σπείρω speirō 52x
to sow seed, Mt. 6:26; 13:3, 4, 18, 24, 25, 27, 37, 3
σπείρω to sow:
to sow seed, Hes., attic
to sow children, to engender, beget them, Soph.:—Pass. to be born, id. Soph., Eur.
to scatter like seed, strew, throw about, χρυσὸν καὶ ἄργυρον Hdt.; δρόσον Eur.:—to spread abroad, as Virgil spargere voces, Soph.:—Pass. to be scattered, dispersed, Eur., Thuc.
to sow a field, Hes., Hdt., etc.: Pass., ἡ σπειρομένη Αἴγυπτος the arable part of Egypt, Hdt.
proverb., πόντον σπείρειν, of lost labour, Theogn.
Verb-PPI-3S — Verb · present · passive · indicative · third person · singularpresent passive indicative — an action in progress.
V-PPI-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: third Number: Singular
52 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 53 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 46 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὴν οὖν ἐπίγειον ἀρετὴν σπείρει καὶ φυτεύει τῷ θνητῷ γένει ὁ θεὸς μίμημα καὶ ἀπεικόνισμα οὖσαν τῆς οὐρανίου·
εἶναι δὲ καθαρὰ τὰ σπέρματα καὶ ἀνεπίμικτα, καὶ μὴ σύνδυο καὶ τρία σπείρειν·
ἐξῆλθεν ὁ σπείρων καὶ ἔβαλεν εἰς τὴν γῆν ἕκαστον τῶν σπερμάτων, ἅτινα πεσόντα εἰς τὴν γῆν ξηρὰ καὶ γυμνὰ διαλύεται: εἶτ̓ ἐκ τῆς διαλύσεως ἡ μεγαλειότης τῆς προνοίας τοῦ δεσπότου ἀνίστησιν αὐτά, καὶ ἐκ τοῦ ἑνὸς πλείονα αὔξει καὶ ἐκφέρει καρπόν.
, ἧς παράσημος ἶβις, διὰ ἐπίπλου Σέκτος Ἀτίνιος κεντυρίας Ἀρίου λεγιῶνος δευτέρας καὶ εἰκοστῆς σπείρας δευτέρας Ἀκουσιλάῳ σιτολόγῳ δημοσίῳ Λυσιμαχίδων β τῷ παρὰ Λουκίου Μαρίου ἀπελευθέρου … του Σεβαστοῦ
Ἑρμῆι Διδύμου. παρὰ Πολέμωνος τοῦ Εὑρήμωνος Πέρσου τῆς ἐπιγονῆς. βούλομαι μισθώσασθαι παρά σου τὸν ἐσπαρμένον ὑπό σου ἐν τῶι ἐνεστῶτι δευτέρωι ἔτει Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ ἐν
δύο ἀνυπολόγων καὶ ἀκινδύνων. καὶ ἐπιτελέσω τὰ κατʼ ἔτος τοῦ κλήρου γεωργικὰ ἔργα πάντα σπείρων κατʼ ἔτος οἷς ἐὰν αἱρῶμαι πλὴν κνήκου. τὰ δὲ κατʼ ἔτος ἐκφόρια ἀποδώσω ἐν
The Greek word σῶμα (lemma: sōma) means 'body' and can refer to both living and dead bodies, as well as the concept of a person or material substance. In the New Testament, it is used to describe the human body, the Church as the body of Christ, and even inanimate objects. The term contrasts with πνεῦμα (spirit) and ψυχή (soul), highlighting its physical nature.
σῶμα, -τος, τό, (appar. fr. σῶς ‘entire’, [but cf. Curtius § 570; al. fr. r. ska, sko, ‘to cover’, ef. Vaniéek p. 1055; Curtius p. 696]), Sept. for “3, "3, etc.; nba3 (a corpse), also for Chald. BW2; α body; and 1. the body both of men and of animals (on the distinction between it and σάρξ see σάρξ, esp. 2 init.; (cf. Dickson, St. Paul's use of ‘ Flesh’ and ‘Spirit’, p. 247 sqq.]); a. as everywh. in Hom. (who calls the living body δέμας) and not infreq. in subseq. Grk. writ., a dead body or corpse: univ. Lk. xvii. 37; of a man, Mt. xiv. 12 RG; (Mk. xv. 45 R G];, Acts ix. 40; plur. Jn. xix. 31; τὸ σ. τινος, Mt. xxvii. 58 sq.; Mk. xv. 43; Lk. xxiii. 52,55; Jn. xix. 38, 40; xx. 12; Jude 9; οὗ the body of an animal offered in sacrifice, plur. Heb. xiii. 11 (Ex. xxix. 14; Num. xix. 3). b. as in Grk. writ. fr. Hesiod down, the living body : —of animals, Jas. iii. 3;—of man: τὸ σῶμα, absol.…
Read the full entry →σῶμα, “ἐᾷ body” (1) properly of the human body (a) cf. P Cairo Zen I. 5903429 (B.c. 257) peta τῆς τοῦ σώματος ὑγιείας, and the common salutation, as in 24. 590369 (B.c. 257), εἰ τῶι τε σώματι Eppwoat καὶ τἄλλα σοι κατὰ γνώμη[ν] ἐστίν, εἴη ἂν ὡς ἡμεῖς θέλομεν. See also BGU IV. 120848 (B.c. 27-26) τὰ δὲ] ἄλλα χαριεῖ τοῦ σώμαί( τος) [ἐπι μείλόμενος) ty’ ὑγιένῃς, ὃ δὴ μέγιστον ἡγοῦμίαι, PSI VII. 8ογ33 (a.p. 280) where a prisoner petitions ἔχειν τὸ σῶμα ἐλεύθερον καὶ ἀνύβριστον, and the magic P Lond 121°89 (jji/A.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα τὴν ψυχὴν ὁλόκληρον. Cf. Aristeas 139 ἁγνοὶ καθεστῶτες κατὰ σῶμα καὶ κατὰ ψυχήν. The tripartite division of I Thess 559 is found in P Oxy VIII. 1161° (iv/a.p.), where the writer (a Christian) prays to our God and the gracious Saviour and His beloved Son, ὅπως οὗτοι πάντες β[ο]ηθήσωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῴ... πν(εύματι). For the…
Read the full entry →σῶμα (sōma) — body.
σῶμα, ατος, τό
[Refs 4th c.AD+] dative plural σωμάτεσι [Refs 3rd c.BC+], body of man or beast, but in [Refs 8th c.BC+], always dead body, corpse (whereas the living body is δέμας), ὥς τε λέων ἐχάρη μεγάλῳ ἐπὶ σώματι κύρσας [Refs 8th c.BC+]; ς. δὲ οἴκαδ᾽ ἐμὸν δόμεναι πάλιν [Refs 8th c.BC+]; so also in [NT+8th c.BC+]; νεκρὸν σ. [Refs 2nd c.AD+]; μέγιστον σ... σποδου, ={σ. μέγιστον ὃ νῦν σποδός ἐστι}, [Refs 5th c.BC+]
2. the living body, [Refs 8th c.BC+]; γενναῖος τῷ σ. [Refs 5th c.BC+]; εὔρωστος τὸ σ. [Refs 5th c.BC+]; τὸ σ. σῴζειν or -εσθαι save one's life, [Refs 5th c.BC+]; διασῴζειν or -εσθαι[Refs 5th c.BC+]; περὶ τοῦ σ. ἀγωνίζεσθαι for one's life, [Refs 5th c.BC+]; ἔχειν τὸ σ. κακῶς, ὡς βέλτιστα, etc., to be…
σῶμα
soma
from 4982; the body (as a sound whole), used in a very wide
application, literally or figuratively:--bodily, body, slave.
see GREEK for 4982
σῶμα, ατος, τό
n.n.
body, flesh
σῶμα sōma 142x
the body of an animal; a living body, Mt. 5:29, 30; 6:22, 23, 25; Jas. 3:3; a person, individual, 1 Cor. 6:16; a dead body; corpse, carcass, Mt. 14:12; 27:52, 58; Heb. 13:11; the human body considered as the seat and occasion of moral imperfection, as inducing to sin through its appetites and passions, Rom. 7:24; 8:13; genr. a body, a material substance, 1 Cor. 15:37, 38, 40; the substance, reality, as opposed to ἡ σκιά, Col. 2:17; in NT…
Read the full entry →σῶμα σῶμα, ατος, τό, deriv. uncertain the body of a man: in Hom. always the dead body, corpse, carcase, whereas the living body is δέμας.
the living body, Hes., Hdt., attic; τὸ ς. σώζειν or -εσθαι to save one's life, Dem., Thuc.; ἔχειν τὸ ς. κακῶς, ὡς βέλτιστα, to be in a bad, a good state of body, Xen.
body, as opp. to the soul (ψυχή), Plat., etc.; τὰ τοῦ ς. ἔργα bodily labours, Xen.; τὰ εἰς τὸ ς. τιμήματα bodily punishments, Aeschin.
periphr., ἀνθρώπου σῶμα ῀ ἄνθρωπος, Hdt.; esp. in Trag., σῶμα θηρός ῀ ὁ θήρ, Soph., etc.:—often of slaves, ς. αἰχμάλωτα Dem., etc
generally, a body, i. e. any material substance, Plat., etc.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
bod'-i:
I. PHILOLOGICAL:
Generally speaking, the Old Testament language employs no fixed term for the human body as an entire organism in exact opposition to "soul" or "spirit." Various terms were employed, each of which denotes only one part or element of the physical nature, such as "trunk," "bones," "belly," "bowels," "reins," "flesh," these parts being used, by synecdoche, for the whole: etsem = "bone," or "skeleton," hence, "body," is found in Ex 24:10 the King James Version; La 4:7; nephesh = "living organism" (Le 21:11; Nu 6:6,7,11; 19:11,13,16; Hag 2:13); nebhelah = "a flabby thing," "carcass" (
144 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 142 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 50 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς
ἐγγαίων ὄντων δ ἔν τε τῶι Περιθήβας καὶ Παθυρίτηι, ὁμοίως δὲ καὶ τῶν οἰκετικῶν σωμάτων, ἐν οἷς καὶ ἐπὶ τοῦ Κόχλακος τῆς Ἀραβίας τοῦ δηλουμένου Παθυρίτου νομοῦ μέρους ἡμίσους
The Greek word ψυχικός (psuchikos) is derived from ψυχή (psyche), meaning 'soul' or 'life.' It describes a natural or animal state, contrasting with the spiritual (πνευματικός, pneumatikos). In the New Testament, it appears in contexts emphasizing a lower, earthly nature, particularly in 1 Corinthians and Jude, where it is associated with a lack of spiritual understanding.
Ψυχιεκός occurs six times in the N. Τὶ On three of these it cannot be said to have a distinctly ethical employment ; seeing that in them it is only the meanness of the σῶμα ψυyexov which the faithful now bear about that is contrasted with the glory of the σῶμα πνευματικόν which they shall bear (1 Cor. xv. 44 bis, 46). On the other three occasions a moral emphasis rests on the word, and in every instance a most depreciatory. Thus St. Paul declares that the ψυχικός receives not and cannot receive, as having no organ for their reception, the things of the Spirit of God (1 Cor. ii. 14); St. James (iii. 15) characterizes the wisdom which is Ψυχική, as also ἐπίγειος, ‘earthly,’ and δαιμονιώδης, ‘devilish ;’ St. Jude explains the ψυχικοί as those πνεῦμα μὴ ἔχοντες (ver. 19). The word nowhere appears in the Septuagint; but ψυχικῶς in the sense of ‘ heartily’ (=é« ψυχῆς, Col. iii. 23) twice in…
Read the full entry →** ψυχικός, -ή, -όν
(< ψυχή)
[in LXX: IV Mac 1:32 * ;]
of the ψυχή (as the lower part of the immaterial in man), EV, natural: opp. to πνευματικός, I Co 2:14 15:44, 46; πνεῦμα μὴ ἔχοντες (EV, sensual; R, mg., natural or animal; better perhaps, of the mind; v. infr.), Ju 19; with ἐπίγειος, δαιμονιώδης, opp. to ἄνωθεν κατερχομένη (σοψία), of the mind (Hort, in l.), Ja 3:15†
ψυχικός, -7, -όν, (ψυχή), (Vulg. animalis, Germ. sinnlich), of or belonging to the ψυχῆ: a. having the nature and characteristics of the ψυχή i.e. of the principle of animal life, which men have in common with the brutes (see ψυχή, 1a.), [A. V. natural]: σῶμα Ψυχικόν, 1 Co. xv. 44; substantively, τὸ ψυχικόν [W. 592 (551)], ib. 46; since both these expressions do not differ in substance or conception from σὰρξ καὶ αἷμα in vs. 50, Paul might have also written σαρκικόν ; but prompted by the phrase Ψυχὴ ζῶσα in vs. 45 (borrowed fr. Gen. ii. 7), he wrote ψυχικόν. Ὁ. governed by the ψυχή i.e. the sensuous nature with its subjection to appetite and passion (as though made up of nothing but ψυχή) : ἄνθρωπος (i. q- σαρκικός [or σάρκινος, q- ν. 3] in 111. 1), 1 Co. ii. 14; ψυχικοί, πνεῦμα μὴ ἔχοντες, Jude 19 LA. V. sensual (R. V. with mrg. ‘Or natural, Or animal’); so in the foll. ex.]; σοφία, a…
Read the full entry →ψυχικός JTS iv. (1903), Ρ. 585 ἢ may be noted as showing the name of the dead person in apposition to ψυχή (see below). Cf. also the curse in P Amh II. 15319 (vi/vii A.D.) ἵνα ὃ θεὸς σήψῃ τὴν ψυχήν σου ὡς διέσηψάς pe εἰς τὴν κατ[α]γραφὴν ταύτην, ‘may God destroy your soul, if you destroy me in the matter of this register” (Edd.). 3. In BGU IV. 114174 (B.c, 13) (= Olsson, p. 45) οὐδὲ yap ἐφιλίασά σοι els τὸ ἀφαρπάσαι τι, ἀλλὰ ἡ σὴ ψυχὴ ἐπίσταται, ὅτι ὡς δοῦλος ἐπ᾽ ἐλευθερίᾳ θέλει ἀρέσαι οὕτω κτλ., Olsson (p. 50) notes that ἢ σὴ ψυχή = σύ, and compares Ac 24,4, 2737, Note also the interchange of τὴν Ψυχὴν αὐτοῦ and ἑαυτόν in Lk 9%, and sec Pro/eg. pp. 87, 105 n?. 4. With the trichotomy in 1 Thess 52%, cf. the fragment of a Christian letter P Oxy VIII. 11618 (iv/a.p.) (= Ghedini, p. 226) ]. . as καὶ τῷ ἀγαθ[ᾧῷ ἡμῶ]ν σωτῆρι Kal τῷ οι[ἱ]ῶ (/. v[t]@) αὐτοῦ τῷ ἠγαπημένῳ ὅπως οὗτοι πάντες…
Read the full entry →ψυχικός (psuchikos) — natural.
ψῡχι-κός, ή, όν,
of the soul or life, spiritual, opposed to σωματικός, ἡδοναί [Refs 4th c.BC+]; πνεῦμα ψ. the spirit, or breath of life, [Refs 1st c.AD+]; νόσος [Refs] adverb -κῶς[Refs 1st c.AD+]; opposed to σωματικῶς, νοερῶς, [Refs 5th c.AD+]; also, heartily, from the heart, [LXX]
2. of the animal life, animal, ὁ ψ. ἄνθρωπος the natural man, opposed to ὁ πνευματικός, [NT+9th c.AD+]
3. brave, [Refs 2nd c.AD+]
II. for the soul or spirit of one deceased, ψ. δῶρα διδούς, i.e. to Hermes, [Refs]
III. cooling, [Refs 2nd c.AD+]
ψυχικός
psuchikos
from 5590; sensitive, i.e. animate (in distinction on the one hand
from 4152, which is the higher or renovated nature; and on the other
from 5446, which is the lower or bestial nature):--natural, sensual.
see GREEK for 5590
see GREEK for 4152
see GREEK for 5446
ψυχικός, ή, όν
Adj
animal, natural, sensuous
ψυχικός psychikos 6x
pertaining to the life or soul; in NT animal, as distinguished from spiritual subsistence, 1 Cor. 15:44, 46; occupied with mere animal things, animal, sensual, 1 Cor. 2:14; Jas. 3:15; Jude 19*
ψυχικός ψυ_χικός, ή, όν ψυχή of the soul or life, spiritual, opp. to σωματικός, Arist., Anth.
concerned with the life only, animal, ὁ ψ. ἄνθρωπος the natural man, opp. to ὁ πνευματικός, N. T
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
6 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 6 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
ὁ γὰρ νοῦς, καθάπερ ἐδήλωσα, ὅτε ἐγεννᾶτο, σὺν πολλαῖς δυνάμεσι καὶ ἕξεσιν ἐγεννᾶτο, λογικῇ ψυχικῇ φυτικῇ, ὥστε καὶ αἰσθητικῇ·
ἐὰν τὰ τέκνα πανδουρίσωσιν, ἵνα μὴ εἴπω ἄλλο τί ποτε. οὔτε γάρ ἐστιν ἀντάλλαγμα ψυχικὸν καὶ οὔτε τ … … η … ρ … τε … ενκ … ρα
The Greek word ἐγείρω (*egeirō*) means to awaken or arouse, both literally and metaphorically. It encompasses a range of meanings, including waking from sleep, raising from the dead, and stirring oneself to action. In the New Testament, it frequently refers to resurrection and spiritual awakening, appearing in verses like John 5:21 and Romans 13:11. The lexicons note its use in various contexts, including raising buildings and stirring up emotions.
ἐγείρω, [in LXX for קוּם, etc. ;] trans. (imperat. ἔγειρε used intransitively, Mt 9:5, Mk 2:11, al.);
to awaken, arouse from sleep: Mk 4:38, Ac 12:7; metaph., of spiritual awakening, Ro 13:11 (pass.), Eph 5:14; pass., to be aroused, wake up: Mt 25:7, Mk 4:27; ἀπὸ τ. ὕπνου, Mt 1:24.
Read the full entry →ἐγείρω. OGTS 6778 (early ii/A.D.) οἱ ἐγείραντες τὴν οἰκοδομὴν τοῦ πυλῶνος. With the use of the verb in Mk 138 and parallels, Boll (Offenéarung, p. 131) compares Catal. VII. p. 51 f. 72 ἐγερθήσονται κατὰ τῆς βασιλείας, but notes that it is “ zweiter Hand.” An interesting example of the word is found in the much-discussed Logion of Jesus No. 5 (P Oxy I. 1) ἔγειίρ]ον τὸν λίθο(ν) κἀκεῖ εὑρήσεις pe. For possible references to this saying in the Glossaries, see a note by Reitzenstein in ZVT7V’ vi. p. 203. von
ἐγείρω (egeirō) — to arise.
ἐγείρω,
Aeolic dialect infinitive ἐγέρρην [Refs 7th c.BC+]: Epic dialect imperfect ἔγειρον [Refs 8th c.BC+]: future ἐγερῶ [Refs 5th c.BC+]aorist ἤγειρα, Epic dialect ἔγ- [Refs 8th c.BC+]: perfect ἐγήγερκα [Refs 2nd c.AD+]: pluperfect -κειν [Refs 1st c.AD+]:—passive, [Refs 5th c.BC+]: future ἐγερθήσομαι [Refs 2nd c.AD+]: aorist ἠγέρθην [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural ἔγερθεν variant for{ἄγ}. in [Refs 8th c.BC+]perfect ἐγήγερμαι variant in [Refs 5th c.BC+]: pluperfect ἐγήγερτο [Refs 2nd c.AD+] also, in passive sense, poetry aorist ἠγρόμην (ἐξ-) [Refs 5th c.BC+]; 3rd.pers. singular ἔγρετο, imperative ἔγρεο, [Refs 8th c.BC+]; 2nd pers. singular subjunctive ἔγρῃ [Refs 8th c.BC+]infinitive ἐγρέσθαι (frequently written ἔγρεσθαι, as if from a present ἔγρομαι, compare ἔγρω)[Refs]; participle ἐγρόμενος [Refs 4th c.AD+]: intransitive…
Read the full entry →ἐγείρω
egeiro
probably akin to the base of 58 (through the idea of collecting one's
faculties); to waken (transitively or intransitively), i.e. rouse
(literally, from sleep, from sitting or lying, from disease, from
death; or figuratively, from obscurity, inactivity, ruins,
nonexistence):--awake, lift (up), raise (again, up), rear up, (a-)rise
(again, up), stand, take up.
see GREEK for 58
ἐγείρω
v.
I wake, arouse, raise up
ἐγείρω egeirō 144x
to excite, arouse, awaken, Mt. 8:25; mid. to awake, Mt. 2:13, 20, 21; met. mid. to rouse one’s self to a better course of conduct, Rom. 13:11; Eph. 5:14; to raise from the dead, Jn. 12:1; and mid. to rise from the dead, Mt. 27:52; Jn. 5:21; met. to raise as it were from the dead, 2 Cor. 4:14; to raise up, cause to rise up from a prone posture, Acts 3:7; and mid. to rise up,
ἐγείρω Root ΕΓΕΡ ἐγρήγορα used as pres, the pluperfect serves as an imperfect. Act. to awaken, wake up, rouse, Il., Trag.
to rouse, stir up, ἐγείρειν Ἄρηα to stir the fight, Il., etc.
to raise from the dead, NTest.; or from a sick bed, id. NTest.
to raise or erect a building, id. NTest.
Pass., with perf. act. ἐγρήγορα, to awake, Od., Hdt., etc.: in aor2 also to keep watch or vigil, Il.:—in perf. to be awake, Hom., attic
to rouse or stir oneself, be excited by passion, Hes., Thuc.
Verb-PPI-3S — Verb · present · passive · indicative · third person · singularpresent passive indicative — an action in progress.
V-PPI-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: third Number: Singular
143 occurrences in the New Testament, rendered 62 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 143 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 35 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.
ἡνίκα δ’ ἂν μέλλωσιν ἐπιτέλλειν, ἄμητον εὐαγγελίζονται, καὶ ἐπιτείλασαι χαίροντας γεωπόνους πρὸς συγκομιδὴν τῶν ἀναγκαίων ἐγείρουσιν·
ἔκλαυσαν δὲ ταῦτα παθόντας αὐτοὺς οἱ κωμῆται, καὶ πένθος ἐπʼ αὐτοῖς ἤγειραν οἷον εἰκὸς ἐπὶ θεοπέμπτῳ κακῷ καὶ τὸν ἴδιον ἕκαστος ἀπεθρήνει·
Ὅτε οὖν ἐτέλεσεν ἀναγινώσκουσα καὶ ἠγέρθη ἀπὸ τῆς καθέδρας, ἦλθαν τέσσαρες νεανίαι καὶ ἦραν τὴν καθέδραν καὶ ἀπῆλθον πρὸς τὴν ἀνατολήν.
τὸ κοράσιν τὸν πόδα ἐξέκλασεν δερομένη ὑπ’ αὐτοῦ καὶ κατεσχάσται καὶ ἀργεῖ. οὐ δύναται ἐγερθῆναι ἐκ τοῦ κραβάττου. ἄσπασαι Μάξιμον καὶ Βεζανα καὶ Φρόντωναν ε … … … ον
ἕως ἔρχωμαι καὶ κρινῶ μετʼ αὐτοῦ. οὐδεὶς γὰρ εἰσῆλθεν εἰ μὴ αὐτός. καὶ ἐγὼ ἐγερθεὶς πρωῒ ζητήσας καὶ οὐχ εὗρον. οὐδείς μοι κομειᾶτον ἔδωκεν ὡς εὐκαιρίαν σχῶ. ἄσπασε τὴν
τούτῶν πίστεις ἔχω Μενάνδρωι τὰ γράμματα ἐν στήλαιν δυοῖν ἔμπροσθεν ἱδρυμέναιν τοῦ νεώ, ὃν ἤγειραν ἐκεῖνοι τῶι Ἀπόλλωνι. καί μοι λαβὼν ἀνάγνωθι ταῖν στήλαιν τὰ ἀντίγραφα· ὑπὲρ βασιλέως Πτολεμαίου
The Greek word σῶμα (lemma: sōma) means 'body' and can refer to both living and dead bodies, as well as the concept of a person or material substance. In the New Testament, it is used to describe the human body, the Church as the body of Christ, and even inanimate objects. The term contrasts with πνεῦμα (spirit) and ψυχή (soul), highlighting its physical nature.
σῶμα, -τος, τό, (appar. fr. σῶς ‘entire’, [but cf. Curtius § 570; al. fr. r. ska, sko, ‘to cover’, ef. Vaniéek p. 1055; Curtius p. 696]), Sept. for “3, "3, etc.; nba3 (a corpse), also for Chald. BW2; α body; and 1. the body both of men and of animals (on the distinction between it and σάρξ see σάρξ, esp. 2 init.; (cf. Dickson, St. Paul's use of ‘ Flesh’ and ‘Spirit’, p. 247 sqq.]); a. as everywh. in Hom. (who calls the living body δέμας) and not infreq. in subseq. Grk. writ., a dead body or corpse: univ. Lk. xvii. 37; of a man, Mt. xiv. 12 RG; (Mk. xv. 45 R G];, Acts ix. 40; plur. Jn. xix. 31; τὸ σ. τινος, Mt. xxvii. 58 sq.; Mk. xv. 43; Lk. xxiii. 52,55; Jn. xix. 38, 40; xx. 12; Jude 9; οὗ the body of an animal offered in sacrifice, plur. Heb. xiii. 11 (Ex. xxix. 14; Num. xix. 3). b. as in Grk. writ. fr. Hesiod down, the living body : —of animals, Jas. iii. 3;—of man: τὸ σῶμα, absol.…
Read the full entry →σῶμα, “ἐᾷ body” (1) properly of the human body (a) cf. P Cairo Zen I. 5903429 (B.c. 257) peta τῆς τοῦ σώματος ὑγιείας, and the common salutation, as in 24. 590369 (B.c. 257), εἰ τῶι τε σώματι Eppwoat καὶ τἄλλα σοι κατὰ γνώμη[ν] ἐστίν, εἴη ἂν ὡς ἡμεῖς θέλομεν. See also BGU IV. 120848 (B.c. 27-26) τὰ δὲ] ἄλλα χαριεῖ τοῦ σώμαί( τος) [ἐπι μείλόμενος) ty’ ὑγιένῃς, ὃ δὴ μέγιστον ἡγοῦμίαι, PSI VII. 8ογ33 (a.p. 280) where a prisoner petitions ἔχειν τὸ σῶμα ἐλεύθερον καὶ ἀνύβριστον, and the magic P Lond 121°89 (jji/A.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα τὴν ψυχὴν ὁλόκληρον. Cf. Aristeas 139 ἁγνοὶ καθεστῶτες κατὰ σῶμα καὶ κατὰ ψυχήν. The tripartite division of I Thess 559 is found in P Oxy VIII. 1161° (iv/a.p.), where the writer (a Christian) prays to our God and the gracious Saviour and His beloved Son, ὅπως οὗτοι πάντες β[ο]ηθήσωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῴ... πν(εύματι). For the…
Read the full entry →σῶμα (sōma) — body.
σῶμα, ατος, τό
[Refs 4th c.AD+] dative plural σωμάτεσι [Refs 3rd c.BC+], body of man or beast, but in [Refs 8th c.BC+], always dead body, corpse (whereas the living body is δέμας), ὥς τε λέων ἐχάρη μεγάλῳ ἐπὶ σώματι κύρσας [Refs 8th c.BC+]; ς. δὲ οἴκαδ᾽ ἐμὸν δόμεναι πάλιν [Refs 8th c.BC+]; so also in [NT+8th c.BC+]; νεκρὸν σ. [Refs 2nd c.AD+]; μέγιστον σ... σποδου, ={σ. μέγιστον ὃ νῦν σποδός ἐστι}, [Refs 5th c.BC+]
2. the living body, [Refs 8th c.BC+]; γενναῖος τῷ σ. [Refs 5th c.BC+]; εὔρωστος τὸ σ. [Refs 5th c.BC+]; τὸ σ. σῴζειν or -εσθαι save one's life, [Refs 5th c.BC+]; διασῴζειν or -εσθαι[Refs 5th c.BC+]; περὶ τοῦ σ. ἀγωνίζεσθαι for one's life, [Refs 5th c.BC+]; ἔχειν τὸ σ. κακῶς, ὡς βέλτιστα, etc., to be…
σῶμα
soma
from 4982; the body (as a sound whole), used in a very wide
application, literally or figuratively:--bodily, body, slave.
see GREEK for 4982
σῶμα, ατος, τό
n.n.
body, flesh
σῶμα sōma 142x
the body of an animal; a living body, Mt. 5:29, 30; 6:22, 23, 25; Jas. 3:3; a person, individual, 1 Cor. 6:16; a dead body; corpse, carcass, Mt. 14:12; 27:52, 58; Heb. 13:11; the human body considered as the seat and occasion of moral imperfection, as inducing to sin through its appetites and passions, Rom. 7:24; 8:13; genr. a body, a material substance, 1 Cor. 15:37, 38, 40; the substance, reality, as opposed to ἡ σκιά, Col. 2:17; in NT…
Read the full entry →σῶμα σῶμα, ατος, τό, deriv. uncertain the body of a man: in Hom. always the dead body, corpse, carcase, whereas the living body is δέμας.
the living body, Hes., Hdt., attic; τὸ ς. σώζειν or -εσθαι to save one's life, Dem., Thuc.; ἔχειν τὸ ς. κακῶς, ὡς βέλτιστα, to be in a bad, a good state of body, Xen.
body, as opp. to the soul (ψυχή), Plat., etc.; τὰ τοῦ ς. ἔργα bodily labours, Xen.; τὰ εἰς τὸ ς. τιμήματα bodily punishments, Aeschin.
periphr., ἀνθρώπου σῶμα ῀ ἄνθρωπος, Hdt.; esp. in Trag., σῶμα θηρός ῀ ὁ θήρ, Soph., etc.:—often of slaves, ς. αἰχμάλωτα Dem., etc
generally, a body, i. e. any material substance, Plat., etc.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
bod'-i:
I. PHILOLOGICAL:
Generally speaking, the Old Testament language employs no fixed term for the human body as an entire organism in exact opposition to "soul" or "spirit." Various terms were employed, each of which denotes only one part or element of the physical nature, such as "trunk," "bones," "belly," "bowels," "reins," "flesh," these parts being used, by synecdoche, for the whole: etsem = "bone," or "skeleton," hence, "body," is found in Ex 24:10 the King James Version; La 4:7; nephesh = "living organism" (Le 21:11; Nu 6:6,7,11; 19:11,13,16; Hag 2:13); nebhelah = "a flabby thing," "carcass" (
144 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 142 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 50 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς
ἐγγαίων ὄντων δ ἔν τε τῶι Περιθήβας καὶ Παθυρίτηι, ὁμοίως δὲ καὶ τῶν οἰκετικῶν σωμάτων, ἐν οἷς καὶ ἐπὶ τοῦ Κόχλακος τῆς Ἀραβίας τοῦ δηλουμένου Παθυρίτου νομοῦ μέρους ἡμίσους
The Greek word πνευματικός (transliterated as pneumatikos) is derived from πνεῦμα and means 'spiritual.' It encompasses concepts related to the human spirit, divine influence, and spiritual gifts, contrasting with the physical or carnal. The New Testament uses it to describe spiritual beings, gifts, and the nature of those governed by the Holy Spirit, appearing in various contexts across multiple letters.
* πνευματικός, -ή, -όν
(< πνεῦμα),
of or caused by the wind, air or breath (Arist., al.).
spiritual (opp. to σωματικός, Plut.);
of created beings: τὰ π. (RV, the spiritual hosts), Eph 6:12; of that which is related to the human spirit, opp. to ψυχικός, I Co 15:44, 46;
of that which belongs to or is actuated by the Divine Spirit;
πνευματικός, -7, -όν, (πνεῦμα), spiritual (Vulg. spiritalis); in the N. T. 1. relating to the human spirit, or rational soul, as the part of man which is akin to God and serves as his instrument or organ, opp. to ἡ ψυχή (see πνεῦμα, 2): hence τὸ πνευματικόν, that which possesses the nature of the rational soul, opp. to τὸ ψυχικόν, 1 Co. xv. 46 [οἵ. W. 592 (551)]; σῶμα πνευματικόν, the body which is animated and controlled only by the rational soul and by means of which the rational life, or life of the πνεῦμα, is lived; opp. to σῶμα ψυχικόν, verse 44. 2. belonging toa spirit, or’a being higher than man but inferior to God (see πνεῦμα, 8 6.) : τὰ πνευματικά (i. 6. spiritual beings or powers, [R. V. spiritual hosts], cf. W. 239 (224)) τῆς πονηρίας (gen. of quality), i.e. wicked spirits, Eph. vi. 12. 3. belonging to the Divine Spirit; a. in reference to things; emanating from the Divine…
Read the full entry →πνευματικός (pneumatikos) — spiritual.
πνευμᾰτ-ικός, ή, όν,
of wind or air, κινήσεις [Refs 4th c.BC+]; π. [ὄργανον] a machine moved by wind, [Refs 1st c.BC+]
2. of the nature of wind or air, τὰ π. [Refs 4th c.BC+]; π. ξηρότης, i. e. a dry vapour, [Refs 1st c.AD+]
2. b of subtle substance, τὸ π. [Refs 1st c.BC+]; οὐσία, opposed to ὑγρά, [Refs 1st c.AD+]
3. inflated, distended with air, ὑστέραι [Refs 4th c.BC+]
4. active (= πνευματώδης [Refs], causing flatulence, οἶνος [Refs 3rd c.BC+]. adverb -κῶς by flatulence, [Refs 2nd c.AD+]
5. breathing, exhaling, εὐοσμία [Refs 4th c.BC+]
II. of the breath or breathing, τὸ π. μόριον, ὁ π. τόπος, [Refs 4th c.BC+]
πνευματικός
pneumatikos
from 4151; non-carnal, i.e. (humanly) ethereal (as opposed to gross),
or (daemoniacally) a spirit (concretely), or (divinely) supernatural,
regenerate, religious:--spiritual. Compare 5591.
see GREEK for 4151
see GREEK for 5591
πνευματικός, ή, όν
Adj
spiritual
πνευματικός pneumatikos 26x
spiritual, pertaining to the soul, as distinguished from what concerns the body, Rom. 15:27; 1 Cor. 9:11; spiritual, pertaining to the nature of spirits, 1 Cor. 15:44; τὰ πνευματικά; τῆς πονηρίας, i.q. τὰ πνεύματα τὰ πονηρά, evil spirits, Eph. 6:12; spiritual, pertaining or relating to the influences of the Holy Spirit, of things, Rom. 1:11; 7:14; τὰ πνευματικά, spiritual gifts, 1 Cor. 12:1; 14:1; superior in process to the natural course of things, miraculous, 1 Cor. 10:3; of…
Read the full entry →πνευματικός from πνεῦμα πνευμα^τικός, ή, όν of spirit, spiritual, NTest.
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
spir'-it-u-al (pneumatikos, "spiritual," from pneuma, "spirit"): Endowed with the attributes of spirit. Any being made in the image of God who is a Spirit (Joh 4:24.), and thus having the nature of spirit, is a spiritual being.
(1) Spiritual hosts of wickedness (Eph 6:12), in distinction from beings clothed in "flesh and blood"--the devil and his angels. This use of the word has reference to nature, essence, and not to character or moral quality. God, angels, man, devil, demons are in essence spiritual. The groundwork and faculties of their rational and moral being are the same. This limited use of the word in the New Testament has its adverb equivalent in Re 11:8, "which (the great and wicked city) spiritually is called Sodom."…
26 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 26 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
τὰ δ’ οὕτως διαιρεθέντα ἀμήχανον ἁρμονίαν δέξασθαι καὶ ἕνωσιν, τῶν πνευματικῶν
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.
Ὥστε, ἀδελφοί, ποιοῦντες τὸ θέλημα τοῦ πατρὸς ἡμῶν θεοῦ ἐσόμεθα ἐκ τῆς ἐκκλησίας τῆς πρώτης, τῆς πνευματικῆς, τῆς πρὸ ἡλίου καὶ σελήνης ἐκτισμένης.
εὐνοίας τεκμήριά τε καὶ ἀσμένα ὑμῶν γράμματα, λέγω … … ν· καὶ νῦν ἀπολαύομεν πνευματικῶν ὀλίγων καρπῶν, ἀπολαύομεν δὲ πάλιν καὶ τῶν ψυχικῶν τῆς εὐσεβοῦς … φορας δηλονότι· καὶ
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,
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.
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-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
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word σῶμα (lemma: sōma) means 'body' and can refer to both living and dead bodies, as well as the concept of a person or material substance. In the New Testament, it is used to describe the human body, the Church as the body of Christ, and even inanimate objects. The term contrasts with πνεῦμα (spirit) and ψυχή (soul), highlighting its physical nature.
σῶμα, -τος, τό, (appar. fr. σῶς ‘entire’, [but cf. Curtius § 570; al. fr. r. ska, sko, ‘to cover’, ef. Vaniéek p. 1055; Curtius p. 696]), Sept. for “3, "3, etc.; nba3 (a corpse), also for Chald. BW2; α body; and 1. the body both of men and of animals (on the distinction between it and σάρξ see σάρξ, esp. 2 init.; (cf. Dickson, St. Paul's use of ‘ Flesh’ and ‘Spirit’, p. 247 sqq.]); a. as everywh. in Hom. (who calls the living body δέμας) and not infreq. in subseq. Grk. writ., a dead body or corpse: univ. Lk. xvii. 37; of a man, Mt. xiv. 12 RG; (Mk. xv. 45 R G];, Acts ix. 40; plur. Jn. xix. 31; τὸ σ. τινος, Mt. xxvii. 58 sq.; Mk. xv. 43; Lk. xxiii. 52,55; Jn. xix. 38, 40; xx. 12; Jude 9; οὗ the body of an animal offered in sacrifice, plur. Heb. xiii. 11 (Ex. xxix. 14; Num. xix. 3). b. as in Grk. writ. fr. Hesiod down, the living body : —of animals, Jas. iii. 3;—of man: τὸ σῶμα, absol.…
Read the full entry →σῶμα, “ἐᾷ body” (1) properly of the human body (a) cf. P Cairo Zen I. 5903429 (B.c. 257) peta τῆς τοῦ σώματος ὑγιείας, and the common salutation, as in 24. 590369 (B.c. 257), εἰ τῶι τε σώματι Eppwoat καὶ τἄλλα σοι κατὰ γνώμη[ν] ἐστίν, εἴη ἂν ὡς ἡμεῖς θέλομεν. See also BGU IV. 120848 (B.c. 27-26) τὰ δὲ] ἄλλα χαριεῖ τοῦ σώμαί( τος) [ἐπι μείλόμενος) ty’ ὑγιένῃς, ὃ δὴ μέγιστον ἡγοῦμίαι, PSI VII. 8ογ33 (a.p. 280) where a prisoner petitions ἔχειν τὸ σῶμα ἐλεύθερον καὶ ἀνύβριστον, and the magic P Lond 121°89 (jji/A.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα τὴν ψυχὴν ὁλόκληρον. Cf. Aristeas 139 ἁγνοὶ καθεστῶτες κατὰ σῶμα καὶ κατὰ ψυχήν. The tripartite division of I Thess 559 is found in P Oxy VIII. 1161° (iv/a.p.), where the writer (a Christian) prays to our God and the gracious Saviour and His beloved Son, ὅπως οὗτοι πάντες β[ο]ηθήσωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῴ... πν(εύματι). For the…
Read the full entry →σῶμα (sōma) — body.
σῶμα, ατος, τό
[Refs 4th c.AD+] dative plural σωμάτεσι [Refs 3rd c.BC+], body of man or beast, but in [Refs 8th c.BC+], always dead body, corpse (whereas the living body is δέμας), ὥς τε λέων ἐχάρη μεγάλῳ ἐπὶ σώματι κύρσας [Refs 8th c.BC+]; ς. δὲ οἴκαδ᾽ ἐμὸν δόμεναι πάλιν [Refs 8th c.BC+]; so also in [NT+8th c.BC+]; νεκρὸν σ. [Refs 2nd c.AD+]; μέγιστον σ... σποδου, ={σ. μέγιστον ὃ νῦν σποδός ἐστι}, [Refs 5th c.BC+]
2. the living body, [Refs 8th c.BC+]; γενναῖος τῷ σ. [Refs 5th c.BC+]; εὔρωστος τὸ σ. [Refs 5th c.BC+]; τὸ σ. σῴζειν or -εσθαι save one's life, [Refs 5th c.BC+]; διασῴζειν or -εσθαι[Refs 5th c.BC+]; περὶ τοῦ σ. ἀγωνίζεσθαι for one's life, [Refs 5th c.BC+]; ἔχειν τὸ σ. κακῶς, ὡς βέλτιστα, etc., to be…
σῶμα
soma
from 4982; the body (as a sound whole), used in a very wide
application, literally or figuratively:--bodily, body, slave.
see GREEK for 4982
σῶμα, ατος, τό
n.n.
body, flesh
σῶμα sōma 142x
the body of an animal; a living body, Mt. 5:29, 30; 6:22, 23, 25; Jas. 3:3; a person, individual, 1 Cor. 6:16; a dead body; corpse, carcass, Mt. 14:12; 27:52, 58; Heb. 13:11; the human body considered as the seat and occasion of moral imperfection, as inducing to sin through its appetites and passions, Rom. 7:24; 8:13; genr. a body, a material substance, 1 Cor. 15:37, 38, 40; the substance, reality, as opposed to ἡ σκιά, Col. 2:17; in NT…
Read the full entry →σῶμα σῶμα, ατος, τό, deriv. uncertain the body of a man: in Hom. always the dead body, corpse, carcase, whereas the living body is δέμας.
the living body, Hes., Hdt., attic; τὸ ς. σώζειν or -εσθαι to save one's life, Dem., Thuc.; ἔχειν τὸ ς. κακῶς, ὡς βέλτιστα, to be in a bad, a good state of body, Xen.
body, as opp. to the soul (ψυχή), Plat., etc.; τὰ τοῦ ς. ἔργα bodily labours, Xen.; τὰ εἰς τὸ ς. τιμήματα bodily punishments, Aeschin.
periphr., ἀνθρώπου σῶμα ῀ ἄνθρωπος, Hdt.; esp. in Trag., σῶμα θηρός ῀ ὁ θήρ, Soph., etc.:—often of slaves, ς. αἰχμάλωτα Dem., etc
generally, a body, i. e. any material substance, Plat., etc.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
bod'-i:
I. PHILOLOGICAL:
Generally speaking, the Old Testament language employs no fixed term for the human body as an entire organism in exact opposition to "soul" or "spirit." Various terms were employed, each of which denotes only one part or element of the physical nature, such as "trunk," "bones," "belly," "bowels," "reins," "flesh," these parts being used, by synecdoche, for the whole: etsem = "bone," or "skeleton," hence, "body," is found in Ex 24:10 the King James Version; La 4:7; nephesh = "living organism" (Le 21:11; Nu 6:6,7,11; 19:11,13,16; Hag 2:13); nebhelah = "a flabby thing," "carcass" (
144 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 142 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 50 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς
ἐγγαίων ὄντων δ ἔν τε τῶι Περιθήβας καὶ Παθυρίτηι, ὁμοίως δὲ καὶ τῶν οἰκετικῶν σωμάτων, ἐν οἷς καὶ ἐπὶ τοῦ Κόχλακος τῆς Ἀραβίας τοῦ δηλουμένου Παθυρίτου νομοῦ μέρους ἡμίσους
The Greek word ψυχικός (psuchikos) is derived from ψυχή (psyche), meaning 'soul' or 'life.' It describes a natural or animal state, contrasting with the spiritual (πνευματικός, pneumatikos). In the New Testament, it appears in contexts emphasizing a lower, earthly nature, particularly in 1 Corinthians and Jude, where it is associated with a lack of spiritual understanding.
Ψυχιεκός occurs six times in the N. Τὶ On three of these it cannot be said to have a distinctly ethical employment ; seeing that in them it is only the meanness of the σῶμα ψυyexov which the faithful now bear about that is contrasted with the glory of the σῶμα πνευματικόν which they shall bear (1 Cor. xv. 44 bis, 46). On the other three occasions a moral emphasis rests on the word, and in every instance a most depreciatory. Thus St. Paul declares that the ψυχικός receives not and cannot receive, as having no organ for their reception, the things of the Spirit of God (1 Cor. ii. 14); St. James (iii. 15) characterizes the wisdom which is Ψυχική, as also ἐπίγειος, ‘earthly,’ and δαιμονιώδης, ‘devilish ;’ St. Jude explains the ψυχικοί as those πνεῦμα μὴ ἔχοντες (ver. 19). The word nowhere appears in the Septuagint; but ψυχικῶς in the sense of ‘ heartily’ (=é« ψυχῆς, Col. iii. 23) twice in…
Read the full entry →** ψυχικός, -ή, -όν
(< ψυχή)
[in LXX: IV Mac 1:32 * ;]
of the ψυχή (as the lower part of the immaterial in man), EV, natural: opp. to πνευματικός, I Co 2:14 15:44, 46; πνεῦμα μὴ ἔχοντες (EV, sensual; R, mg., natural or animal; better perhaps, of the mind; v. infr.), Ju 19; with ἐπίγειος, δαιμονιώδης, opp. to ἄνωθεν κατερχομένη (σοψία), of the mind (Hort, in l.), Ja 3:15†
ψυχικός, -7, -όν, (ψυχή), (Vulg. animalis, Germ. sinnlich), of or belonging to the ψυχῆ: a. having the nature and characteristics of the ψυχή i.e. of the principle of animal life, which men have in common with the brutes (see ψυχή, 1a.), [A. V. natural]: σῶμα Ψυχικόν, 1 Co. xv. 44; substantively, τὸ ψυχικόν [W. 592 (551)], ib. 46; since both these expressions do not differ in substance or conception from σὰρξ καὶ αἷμα in vs. 50, Paul might have also written σαρκικόν ; but prompted by the phrase Ψυχὴ ζῶσα in vs. 45 (borrowed fr. Gen. ii. 7), he wrote ψυχικόν. Ὁ. governed by the ψυχή i.e. the sensuous nature with its subjection to appetite and passion (as though made up of nothing but ψυχή) : ἄνθρωπος (i. q- σαρκικός [or σάρκινος, q- ν. 3] in 111. 1), 1 Co. ii. 14; ψυχικοί, πνεῦμα μὴ ἔχοντες, Jude 19 LA. V. sensual (R. V. with mrg. ‘Or natural, Or animal’); so in the foll. ex.]; σοφία, a…
Read the full entry →ψυχικός JTS iv. (1903), Ρ. 585 ἢ may be noted as showing the name of the dead person in apposition to ψυχή (see below). Cf. also the curse in P Amh II. 15319 (vi/vii A.D.) ἵνα ὃ θεὸς σήψῃ τὴν ψυχήν σου ὡς διέσηψάς pe εἰς τὴν κατ[α]γραφὴν ταύτην, ‘may God destroy your soul, if you destroy me in the matter of this register” (Edd.). 3. In BGU IV. 114174 (B.c, 13) (= Olsson, p. 45) οὐδὲ yap ἐφιλίασά σοι els τὸ ἀφαρπάσαι τι, ἀλλὰ ἡ σὴ ψυχὴ ἐπίσταται, ὅτι ὡς δοῦλος ἐπ᾽ ἐλευθερίᾳ θέλει ἀρέσαι οὕτω κτλ., Olsson (p. 50) notes that ἢ σὴ ψυχή = σύ, and compares Ac 24,4, 2737, Note also the interchange of τὴν Ψυχὴν αὐτοῦ and ἑαυτόν in Lk 9%, and sec Pro/eg. pp. 87, 105 n?. 4. With the trichotomy in 1 Thess 52%, cf. the fragment of a Christian letter P Oxy VIII. 11618 (iv/a.p.) (= Ghedini, p. 226) ]. . as καὶ τῷ ἀγαθ[ᾧῷ ἡμῶ]ν σωτῆρι Kal τῷ οι[ἱ]ῶ (/. v[t]@) αὐτοῦ τῷ ἠγαπημένῳ ὅπως οὗτοι πάντες…
Read the full entry →ψυχικός (psuchikos) — natural.
ψῡχι-κός, ή, όν,
of the soul or life, spiritual, opposed to σωματικός, ἡδοναί [Refs 4th c.BC+]; πνεῦμα ψ. the spirit, or breath of life, [Refs 1st c.AD+]; νόσος [Refs] adverb -κῶς[Refs 1st c.AD+]; opposed to σωματικῶς, νοερῶς, [Refs 5th c.AD+]; also, heartily, from the heart, [LXX]
2. of the animal life, animal, ὁ ψ. ἄνθρωπος the natural man, opposed to ὁ πνευματικός, [NT+9th c.AD+]
3. brave, [Refs 2nd c.AD+]
II. for the soul or spirit of one deceased, ψ. δῶρα διδούς, i.e. to Hermes, [Refs]
III. cooling, [Refs 2nd c.AD+]
ψυχικός
psuchikos
from 5590; sensitive, i.e. animate (in distinction on the one hand
from 4152, which is the higher or renovated nature; and on the other
from 5446, which is the lower or bestial nature):--natural, sensual.
see GREEK for 5590
see GREEK for 4152
see GREEK for 5446
ψυχικός, ή, όν
Adj
animal, natural, sensuous
ψυχικός psychikos 6x
pertaining to the life or soul; in NT animal, as distinguished from spiritual subsistence, 1 Cor. 15:44, 46; occupied with mere animal things, animal, sensual, 1 Cor. 2:14; Jas. 3:15; Jude 19*
ψυχικός ψυ_χικός, ή, όν ψυχή of the soul or life, spiritual, opp. to σωματικός, Arist., Anth.
concerned with the life only, animal, ὁ ψ. ἄνθρωπος the natural man, opp. to ὁ πνευματικός, N. T
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
6 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 6 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
ὁ γὰρ νοῦς, καθάπερ ἐδήλωσα, ὅτε ἐγεννᾶτο, σὺν πολλαῖς δυνάμεσι καὶ ἕξεσιν ἐγεννᾶτο, λογικῇ ψυχικῇ φυτικῇ, ὥστε καὶ αἰσθητικῇ·
ἐὰν τὰ τέκνα πανδουρίσωσιν, ἵνα μὴ εἴπω ἄλλο τί ποτε. οὔτε γάρ ἐστιν ἀντάλλαγμα ψυχικὸν καὶ οὔτε τ … … η … ρ … τε … ενκ … ρα
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-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
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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 σῶμα (lemma: sōma) means 'body' and can refer to both living and dead bodies, as well as the concept of a person or material substance. In the New Testament, it is used to describe the human body, the Church as the body of Christ, and even inanimate objects. The term contrasts with πνεῦμα (spirit) and ψυχή (soul), highlighting its physical nature.
σῶμα, -τος, τό, (appar. fr. σῶς ‘entire’, [but cf. Curtius § 570; al. fr. r. ska, sko, ‘to cover’, ef. Vaniéek p. 1055; Curtius p. 696]), Sept. for “3, "3, etc.; nba3 (a corpse), also for Chald. BW2; α body; and 1. the body both of men and of animals (on the distinction between it and σάρξ see σάρξ, esp. 2 init.; (cf. Dickson, St. Paul's use of ‘ Flesh’ and ‘Spirit’, p. 247 sqq.]); a. as everywh. in Hom. (who calls the living body δέμας) and not infreq. in subseq. Grk. writ., a dead body or corpse: univ. Lk. xvii. 37; of a man, Mt. xiv. 12 RG; (Mk. xv. 45 R G];, Acts ix. 40; plur. Jn. xix. 31; τὸ σ. τινος, Mt. xxvii. 58 sq.; Mk. xv. 43; Lk. xxiii. 52,55; Jn. xix. 38, 40; xx. 12; Jude 9; οὗ the body of an animal offered in sacrifice, plur. Heb. xiii. 11 (Ex. xxix. 14; Num. xix. 3). b. as in Grk. writ. fr. Hesiod down, the living body : —of animals, Jas. iii. 3;—of man: τὸ σῶμα, absol.…
Read the full entry →σῶμα, “ἐᾷ body” (1) properly of the human body (a) cf. P Cairo Zen I. 5903429 (B.c. 257) peta τῆς τοῦ σώματος ὑγιείας, and the common salutation, as in 24. 590369 (B.c. 257), εἰ τῶι τε σώματι Eppwoat καὶ τἄλλα σοι κατὰ γνώμη[ν] ἐστίν, εἴη ἂν ὡς ἡμεῖς θέλομεν. See also BGU IV. 120848 (B.c. 27-26) τὰ δὲ] ἄλλα χαριεῖ τοῦ σώμαί( τος) [ἐπι μείλόμενος) ty’ ὑγιένῃς, ὃ δὴ μέγιστον ἡγοῦμίαι, PSI VII. 8ογ33 (a.p. 280) where a prisoner petitions ἔχειν τὸ σῶμα ἐλεύθερον καὶ ἀνύβριστον, and the magic P Lond 121°89 (jji/A.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα τὴν ψυχὴν ὁλόκληρον. Cf. Aristeas 139 ἁγνοὶ καθεστῶτες κατὰ σῶμα καὶ κατὰ ψυχήν. The tripartite division of I Thess 559 is found in P Oxy VIII. 1161° (iv/a.p.), where the writer (a Christian) prays to our God and the gracious Saviour and His beloved Son, ὅπως οὗτοι πάντες β[ο]ηθήσωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῴ... πν(εύματι). For the…
Read the full entry →σῶμα (sōma) — body.
σῶμα, ατος, τό
[Refs 4th c.AD+] dative plural σωμάτεσι [Refs 3rd c.BC+], body of man or beast, but in [Refs 8th c.BC+], always dead body, corpse (whereas the living body is δέμας), ὥς τε λέων ἐχάρη μεγάλῳ ἐπὶ σώματι κύρσας [Refs 8th c.BC+]; ς. δὲ οἴκαδ᾽ ἐμὸν δόμεναι πάλιν [Refs 8th c.BC+]; so also in [NT+8th c.BC+]; νεκρὸν σ. [Refs 2nd c.AD+]; μέγιστον σ... σποδου, ={σ. μέγιστον ὃ νῦν σποδός ἐστι}, [Refs 5th c.BC+]
2. the living body, [Refs 8th c.BC+]; γενναῖος τῷ σ. [Refs 5th c.BC+]; εὔρωστος τὸ σ. [Refs 5th c.BC+]; τὸ σ. σῴζειν or -εσθαι save one's life, [Refs 5th c.BC+]; διασῴζειν or -εσθαι[Refs 5th c.BC+]; περὶ τοῦ σ. ἀγωνίζεσθαι for one's life, [Refs 5th c.BC+]; ἔχειν τὸ σ. κακῶς, ὡς βέλτιστα, etc., to be…
σῶμα
soma
from 4982; the body (as a sound whole), used in a very wide
application, literally or figuratively:--bodily, body, slave.
see GREEK for 4982
σῶμα, ατος, τό
n.n.
body, flesh
σῶμα sōma 142x
the body of an animal; a living body, Mt. 5:29, 30; 6:22, 23, 25; Jas. 3:3; a person, individual, 1 Cor. 6:16; a dead body; corpse, carcass, Mt. 14:12; 27:52, 58; Heb. 13:11; the human body considered as the seat and occasion of moral imperfection, as inducing to sin through its appetites and passions, Rom. 7:24; 8:13; genr. a body, a material substance, 1 Cor. 15:37, 38, 40; the substance, reality, as opposed to ἡ σκιά, Col. 2:17; in NT…
Read the full entry →σῶμα σῶμα, ατος, τό, deriv. uncertain the body of a man: in Hom. always the dead body, corpse, carcase, whereas the living body is δέμας.
the living body, Hes., Hdt., attic; τὸ ς. σώζειν or -εσθαι to save one's life, Dem., Thuc.; ἔχειν τὸ ς. κακῶς, ὡς βέλτιστα, to be in a bad, a good state of body, Xen.
body, as opp. to the soul (ψυχή), Plat., etc.; τὰ τοῦ ς. ἔργα bodily labours, Xen.; τὰ εἰς τὸ ς. τιμήματα bodily punishments, Aeschin.
periphr., ἀνθρώπου σῶμα ῀ ἄνθρωπος, Hdt.; esp. in Trag., σῶμα θηρός ῀ ὁ θήρ, Soph., etc.:—often of slaves, ς. αἰχμάλωτα Dem., etc
generally, a body, i. e. any material substance, Plat., etc.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
bod'-i:
I. PHILOLOGICAL:
Generally speaking, the Old Testament language employs no fixed term for the human body as an entire organism in exact opposition to "soul" or "spirit." Various terms were employed, each of which denotes only one part or element of the physical nature, such as "trunk," "bones," "belly," "bowels," "reins," "flesh," these parts being used, by synecdoche, for the whole: etsem = "bone," or "skeleton," hence, "body," is found in Ex 24:10 the King James Version; La 4:7; nephesh = "living organism" (Le 21:11; Nu 6:6,7,11; 19:11,13,16; Hag 2:13); nebhelah = "a flabby thing," "carcass" (
144 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 142 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 50 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς
ἐγγαίων ὄντων δ ἔν τε τῶι Περιθήβας καὶ Παθυρίτηι, ὁμοίως δὲ καὶ τῶν οἰκετικῶν σωμάτων, ἐν οἷς καὶ ἐπὶ τοῦ Κόχλακος τῆς Ἀραβίας τοῦ δηλουμένου Παθυρίτου νομοῦ μέρους ἡμίσους
The Greek word πνευματικός (transliterated as pneumatikos) is derived from πνεῦμα and means 'spiritual.' It encompasses concepts related to the human spirit, divine influence, and spiritual gifts, contrasting with the physical or carnal. The New Testament uses it to describe spiritual beings, gifts, and the nature of those governed by the Holy Spirit, appearing in various contexts across multiple letters.
* πνευματικός, -ή, -όν
(< πνεῦμα),
of or caused by the wind, air or breath (Arist., al.).
spiritual (opp. to σωματικός, Plut.);
of created beings: τὰ π. (RV, the spiritual hosts), Eph 6:12; of that which is related to the human spirit, opp. to ψυχικός, I Co 15:44, 46;
of that which belongs to or is actuated by the Divine Spirit;
πνευματικός, -7, -όν, (πνεῦμα), spiritual (Vulg. spiritalis); in the N. T. 1. relating to the human spirit, or rational soul, as the part of man which is akin to God and serves as his instrument or organ, opp. to ἡ ψυχή (see πνεῦμα, 2): hence τὸ πνευματικόν, that which possesses the nature of the rational soul, opp. to τὸ ψυχικόν, 1 Co. xv. 46 [οἵ. W. 592 (551)]; σῶμα πνευματικόν, the body which is animated and controlled only by the rational soul and by means of which the rational life, or life of the πνεῦμα, is lived; opp. to σῶμα ψυχικόν, verse 44. 2. belonging toa spirit, or’a being higher than man but inferior to God (see πνεῦμα, 8 6.) : τὰ πνευματικά (i. 6. spiritual beings or powers, [R. V. spiritual hosts], cf. W. 239 (224)) τῆς πονηρίας (gen. of quality), i.e. wicked spirits, Eph. vi. 12. 3. belonging to the Divine Spirit; a. in reference to things; emanating from the Divine…
Read the full entry →πνευματικός (pneumatikos) — spiritual.
πνευμᾰτ-ικός, ή, όν,
of wind or air, κινήσεις [Refs 4th c.BC+]; π. [ὄργανον] a machine moved by wind, [Refs 1st c.BC+]
2. of the nature of wind or air, τὰ π. [Refs 4th c.BC+]; π. ξηρότης, i. e. a dry vapour, [Refs 1st c.AD+]
2. b of subtle substance, τὸ π. [Refs 1st c.BC+]; οὐσία, opposed to ὑγρά, [Refs 1st c.AD+]
3. inflated, distended with air, ὑστέραι [Refs 4th c.BC+]
4. active (= πνευματώδης [Refs], causing flatulence, οἶνος [Refs 3rd c.BC+]. adverb -κῶς by flatulence, [Refs 2nd c.AD+]
5. breathing, exhaling, εὐοσμία [Refs 4th c.BC+]
II. of the breath or breathing, τὸ π. μόριον, ὁ π. τόπος, [Refs 4th c.BC+]
πνευματικός
pneumatikos
from 4151; non-carnal, i.e. (humanly) ethereal (as opposed to gross),
or (daemoniacally) a spirit (concretely), or (divinely) supernatural,
regenerate, religious:--spiritual. Compare 5591.
see GREEK for 4151
see GREEK for 5591
πνευματικός, ή, όν
Adj
spiritual
πνευματικός pneumatikos 26x
spiritual, pertaining to the soul, as distinguished from what concerns the body, Rom. 15:27; 1 Cor. 9:11; spiritual, pertaining to the nature of spirits, 1 Cor. 15:44; τὰ πνευματικά; τῆς πονηρίας, i.q. τὰ πνεύματα τὰ πονηρά, evil spirits, Eph. 6:12; spiritual, pertaining or relating to the influences of the Holy Spirit, of things, Rom. 1:11; 7:14; τὰ πνευματικά, spiritual gifts, 1 Cor. 12:1; 14:1; superior in process to the natural course of things, miraculous, 1 Cor. 10:3; of…
Read the full entry →πνευματικός from πνεῦμα πνευμα^τικός, ή, όν of spirit, spiritual, NTest.
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
spir'-it-u-al (pneumatikos, "spiritual," from pneuma, "spirit"): Endowed with the attributes of spirit. Any being made in the image of God who is a Spirit (Joh 4:24.), and thus having the nature of spirit, is a spiritual being.
(1) Spiritual hosts of wickedness (Eph 6:12), in distinction from beings clothed in "flesh and blood"--the devil and his angels. This use of the word has reference to nature, essence, and not to character or moral quality. God, angels, man, devil, demons are in essence spiritual. The groundwork and faculties of their rational and moral being are the same. This limited use of the word in the New Testament has its adverb equivalent in Re 11:8, "which (the great and wicked city) spiritually is called Sodom."…
26 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 26 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὰ δ’ οὕτως διαιρεθέντα ἀμήχανον ἁρμονίαν δέξασθαι καὶ ἕνωσιν, τῶν πνευματικῶν
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.
Ὥστε, ἀδελφοί, ποιοῦντες τὸ θέλημα τοῦ πατρὸς ἡμῶν θεοῦ ἐσόμεθα ἐκ τῆς ἐκκλησίας τῆς πρώτης, τῆς πνευματικῆς, τῆς πρὸ ἡλίου καὶ σελήνης ἐκτισμένης.
εὐνοίας τεκμήριά τε καὶ ἀσμένα ὑμῶν γράμματα, λέγω … … ν· καὶ νῦν ἀπολαύομεν πνευματικῶν ὀλίγων καρπῶν, ἀπολαύομεν δὲ πάλιν καὶ τῶν ψυχικῶν τῆς εὐσεβοῦς … φορας δηλονότι· καὶ