1 Corinthians 16:13 — Word Study
N1904Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.
BSAdo watch,grēgoreō▸ [watchful, vigilant] do stand firmstēkō▸ [unshakeable, steadfast] inen theho faith,pistis [trust, confidence in God] do act like men,andrizō△▸ [brave, courageous, strength, valor] do be strong.krataioō▸ [empowered, strengthened]
| Greek | English | Parsing |
|---|---|---|
| Γρηγορεῖτε, | do watch, | Verb, present, active |
| στήκετε | do stand firm | Verb, present, active |
| ἐν | in | Preposition |
| τῇ | the | Article, dative, singular |
| πίστει, | faith, | Noun, dative, singular |
| ἀνδρίζεσθε, | do act like men, | Verb, present, no voice stated |
| κραταιοῦσθε. | do be strong. | Verb, present, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be on the alert. Stand firm in the faith. Be men of courage. Be strong. |
| KJV | Watch ye, stand fast in the faith, quit you like men, be strong. |
| ASV | Watch ye, stand fast in the faith, quit you like men, be strong. |
| YLT | Watch ye, stand in the faith; be men, be strong; |
| WEB | Watch! Stand firm in the faith! Be courageous! Be strong! |
| BBE | Be on the watch, unmoved in the faith, and be strong like men. |
Where they part company is Γρηγορεῖτε and πίστει — see How Translations Differ.
The structure consists of four main commands, each standing independently yet contributing to a unified call to action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbγρηγορέω
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the New Testament — a word chosen on purpose.
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 16:13
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 — Final Exhortations to the Corinthiansgenerated
1 Corinthians 16:13 is part of Paul's final instructions to the Corinthian church, where he emphasizes the importance of being vigilant in their faith and standing firm against challenges. He encourages them to embody courage and strength as they navigate their spiritual journey. This call to action reflects the broader themes of perseverance and faithfulness found throughout the letter, as Paul seeks to prepare them for the trials they may face.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 24:42–44 | Therefore keep watch, because you do not know the day on which your Lord will come. |
| 2 | Matthew 25:13 | Therefore keep watch, because you do not know the day or the hour. |
| 3 | Matthew 26:41 | “Watch and pray so that you will not enter into temptation. For the spirit is willing, but the body is weak.” |
| 4 | Mark 13:33–37 | Be on your guard and stay alert! For you do not know when the appointed time will come. |
| 5 | Mark 14:37–38 | Then Jesus returned and found them sleeping. “Simon, are you asleep?” He asked. “Were you not able to keep watch for one hour? |
The Treasury of Scripture Knowledge — 48 references, hung on the phrase they belong to
The Key Word — ἀνδρίζεσθε, andrizōgenerated
The verb ἀνδρίζεσθε is derived from the root related to manliness and bravery. It conveys the idea of acting courageously and standing firm, particularly in the face of adversity. The imperative form indicates a strong command, urging the Corinthians to embody these qualities.
This word appears only once in the New Testament, highlighting its specific emphasis on courage in this context. Paul’s use of this term encourages believers to rise to the occasion and act with valor, reinforcing the call to be steadfast in their faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads: 'Be on the alert. Stand firm in the faith. Be men of courage. Be strong.' This reflects a direct and clear translation of Paul's exhortations.
The KJV and ASV use 'Watch ye, stand fast in the faith, quit you like men, be strong,' which retains the same commands but uses slightly different phrasing. The YLT and WEB also convey similar meanings with variations in wording, emphasizing the same core messages.
Sentence Structuregenerated
The verse consists of four imperative verbs: Γρηγορεῖτε (do watch), στήκετε (do stand firm), ἀνδρίζεσθε (do act like men), and κραταιοῦσθε (do be strong). Each verb serves as a command to the readers, creating a rhythm of action that Paul desires them to adopt.
These verbs are structured in a series, each contributing to the overall exhortation. The use of the imperative mood throughout emphasizes the urgency and importance of these commands for the Corinthian believers.
Septuagint Backgroundgenerated
In 1 Corinthians 16:13, the word πίστει (pistis), meaning "faith," corresponds to the Hebrew אֱמוּנָה (emunah), which conveys the idea of firmness and steadfastness. This choice emphasizes the importance of being unwavering in one's faith.
The term ἀνδρίζεσθε (andrizō), meaning "do act like men," is linked to the Hebrew word חָזַק (chazaq), which means to be strong or grow firm. Similarly, κραταιοῦσθε (krataioō), meaning "do be strong," also relates to חָזַק, reinforcing the call for courage and strength in the faith community.
In plain words — the whole versegenerated
1 Corinthians 16:13 encourages believers to be alert, stand firm in their faith, act with courage, and be strong. Paul emphasizes the importance of these qualities as they face challenges in their spiritual journey.
Frequently Asked Questionsgenerated
Being alert in the faith means to be spiritually vigilant, aware of potential challenges, and ready to respond with faith and courage.
Paul emphasizes standing firm to encourage believers to remain steadfast in their faith, resisting pressures and temptations that may lead them astray.
To act like men in this context means to show bravery and strength, embodying courage in the face of difficulties.
Believers can be strong by relying on God's strength, engaging in prayer, and supporting one another in their faith journey.
Reflection Questionsgenerated
- In what areas of my life do I need to be more alert and vigilant in my faith?
- How can I encourage others to stand firm in their beliefs?
- What does it mean for me to act with courage in my daily life?
- How can I strengthen my faith and the faith of those around me?
The early church on this verse — how the Fathers read it
Early church writers referenced this verse to emphasize the importance of courage and vigilance in the Christian life. Quotations from Ignatius of Antioch, the Shepherd of Hermas, and Fabian of Rome illustrate their application of these commands.
From Syria even unto Rome I fight with beasts not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid,
Ignatius of Antioch uses this verse to highlight the struggle against spiritual adversaries, likening it to fighting beasts.
Early Church Fathers on 1 Corinthians 16 →And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, "Behave like a man, Hermas."
The Shepherd of Hermas cites this exhortation to encourage bravery and strength in the face of trials.
Early Church Fathers on 1 Corinthians 16 →And in another place: "Watch ye, and pray, and stand fast in the faith. Quit you like men, and be strong. Let all things be done with charity."
Fabian of Rome emphasizes the call to vigilance and charity in the Christian community.
Early Church Fathers on 1 Corinthians 16 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 16:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWatch ye,.... The apostle in the mean while, before he closes his epistle, thinks fit to give some proper and pertinent exhortations, which might be of general use to this church; and first exhorts
Read John Gill on 1 Corinthians 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWatch ye, stand fast in the faith, quit you like men, be strong. Their hopes of salvation ought to depend not on Apollos or any teacher: it rests with themselves. Watch ye - for ye are slumbering. Stand - for ye are tottering.
Read Robert Jamieson on 1 Corinthians 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWatch ye: watching, in its usual acceptation, signifieth a forbearing of sleep; and that in order to some end. Sin is set out under the notion of sleep, ; so that spiritual watching signifies a diligent abstaining from sin, and from whatsoever may be to us a temptation to sin against God, in order to the perfecting of holiness, and the obtaining life and immortality. Stand fast in the faith; be steady in the profession of the truth, and holding close to the doctrine of faith. Quit you like men, be strong; you are as soldiers fighting against the world, the flesh, and the devil; do not behave yourselves like children, whom the least opposition will terrify and throw down; but like men, with…
Read Matthew Poole on 1 Corinthians 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 Watch ye, stand fast in the faith, quit you like men, be strong. Ver. 13. Watch ye, &c.] Solomon’ s wisdom, Lot’ s integrity, and Noah’ s sobriety felt the smart of the serpent’ s sting. The first was seduced, the second stumbled, the third fell, while the eye of watchfulness was fallen asleep.
Read John Trapp on 1 Corinthians 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13, 14) Watch ye, stand fast.—These words of stirring exhortation come in here somewhat abruptly. It is possible that they conclude the epistle so far—the Apostle intending to add immediately before sending it, the verses which follow, and which contain messages from, or commendations of their friends who were with him. Living in a profound consciousness of the uncertainty of life, St. Paul might wish not to have such references to friends with him added until the last moment along with his own autograph (see 1 Corinthians 16:21). The Apostle’s mind is full of the hope of beneficial results following from this letter and from the exertions of Titus; yet, after all, everything depends upon…
Read Charles John Ellicott on 1 Corinthians 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Watch ye] You have many enemies; be continually on your guard; be always circumspect:- 1. Watch against evil; 2. Watch for opportunities to receive good; 3. Watch for opportunities to do good; 4. Watch over each other in love; 5. Watch, that none may draw you aside from the belief and unity of the Gospel. Stand fast in the faith] Hold in conscientious credence what you have already received as the truth of God; for it is the Gospel by which ye shall be saved, and by which ye are now put into a state of salvation: see 1 Corinthians 15:1; 1 Corinthians 15:2. Quit you like men] Be not like children tossed to and fro with every wind of doctrine; let your understanding receive the…
Read AdamClarke on 1 Corinthians 16 →CambridgeThe Cambridge Bible for Schools and Colleges13. quit you like men, be strong] Rather, be strengthened, implying that the source of strength was not in themselves. “If you think Christianity a feeble, soft thing, ill adapted to call out the manlier features of character, read here.”—Robertson.
Read Cambridge on 1 Corinthians 16 →Albert Barnes1798–1870Barnes' Notes on the BibleWatch ye - The exhortation in this and the following verse is given evidently in view of the special dangers and temptations which surrounded them.
Read Albert Barnes on 1 Corinthians 16 →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
Be on the alert. Stand firm in the faith. Be men of courage. Be strong.
Watch! Stand firm in the faith! Be courageous! Be strong!
Be on the alert. Stand firm in the faith. Be men of courage. Be strong.
Stay alert, stand firm in the faith, show courage, be strong.
Tyndale line
Watch ye, stand fast in the faith, quit you like men, be strong.
Watch ye, stand fast in the faith, quit you like men, be strong.
Watch ye, stand fast in the faith, quit you like men, be strong.
Watch ye, stand fast in the faith, acquit yourselves like men, be strong.
Watch ye: stand fast in the faith: quite you like men, and be strong.
Strictly literal
Be vigilant; stand fast in the faith; quit yourselves like men; be strong.
Watch ye, stand in the faith; be men, be strong;
Watch, stand in the faith; be men, be strong;
Be watchful, stand fast in the faith, act like men, be strong.
From the Latin
Watch ye, stand fast in the faith, do manfully, and be strengthened.
Simplified
Stay alert. Stand firm in your trust in God. Take courage. Be strong.
Be on the watch, unmoved in the faith, and be strong like men.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Vigilate, state in fide, viriliter agite, et confortamini.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܬܬܥܝܪܘ ܘܩܘܡܘ ܒܗܝܡܢܘܬܐ ܐܬܓܒܪܘ ܐܬܚܣܢܘ
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.
Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.
The standard critical text of the New Testament.
Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.
The previous edition, still widely cited.
Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.
The Society of Biblical Literature edition, freely licensed.
Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.
The edition that turned scholarship toward the earliest manuscripts.
Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.
An independent critical text built from the oldest witnesses then known.
Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.
A recent critical edition following documentary evidence closely.
Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.
The reading of the majority of surviving manuscripts.
Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 16:13
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.
γρηγορέω is derived from the perfect form of ἐγείρω, meaning to be awake or to watch. It covers both literal and metaphorical senses of vigilance and attentiveness, appearing in various New Testament passages like Matthew 26:38 and 1 Thessalonians 5:10. While most entries agree on its meanings, Thayer emphasizes its metaphorical implications regarding spiritual alertness.
γρηγορέω, -ῶ, = Attic ἐργήγορα, pf. of ἐγείρω, q.v.,
[in LXX (later bks. only) chiefly for שׁקד ;]
to be awake; metaph., of being alive, I Th 5:10.
γρηγορέω, -ῶ; 1 aor. ἐγρηγόρησα; (fr. ἐγρήγορα, to have been roused from sleep, to be awake, pf. of ἐγείρω ; cf. Lob. ad Phryn. p. 118 sq.; Bttm. Ausf. Spr. ii. p. 158; [W. 26 (25); 92 (88)]); to watch; 1. prop.: Mt. xxiv. 43; xxvi. 88, 40; Mk. xiii. 34; xiv. 34,37; Lk. xii. 37, 39 RGL Trtxt. WH txt. As to sleep is often i. q. to die, so once, 1 Th. v. 10, ypny. means to live, be alive on earth. 2. Metaph. to watch i.e. give strict attention to, be cautious, active:— to take heed lest through remissness and indolence some destructive calamity suddenly overtake one, Mt. xxiv. 42; xxv. 13; Mk. xiii. 35, [37]; Rev. xvi. 15; or lest one be led to forsake Christ, Mt. xxvi. 41; Mk. xiv. 38; or lest one fall into sin, 1 Th. v. 6; 1 Co. xvi. 13; 1 Pet. v. 8; Rev. iii. 2 56. ; or be corrupted by errors, Acts xx. 31; ἔν τινι, to be watchful in, employ the most punctilious care in a thing: Col.…
Read the full entry →γρηγορέω of the document referred to, e.g. P Par 13! (probably B.C. 157) ἐὰν δὲ μὴ ποήσῃ καθότι γέγραπται, ἀποτίνειν αὐτὸν τὴν φέρνην παραχρῆμα σὺν τῇ ἡμιολίᾳ, in connexion with a marriage contract, P Leid O18 (B.c. 89) ἐὰν δὲ μ[ὴ ἀποδῷ καθ[ότι] γέγραπται, ἀποτεισάτω Τ]ετειμούθης κτλ. To the examples from the inscriptions we may add Prvene 10588 (c. B.C. 9) ὡς καὶ ἐν τῷ Κορνελίωι νόμωι γέγραπται, and 127 (soon after B.C. 300) κατὰ τὰ γεγραμμένα of a preceding decree (cf. 2 Cor 413) : see Rouffiac, p. 49 f. For the authenticating autographic signatures to the Pauline letters, as 2 Th 317 6 ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ" οὕτως γράφω, sce Deissmann LAZ, p. 153, Milligan Documents, p. 24f., and H. Erman in M/éanges Nicole, p. 130ff. The perf. γεγράφηκα occurs in P Hib I. 782 (B.c. 244-2), BGU IV. 1205} (B.c. 28), both in participle: γέγραφα is exceedingly…
Read the full entry →γρηγορέω (grēgoreō) — to keep watch.
γρηγορ-έω,
late present, formed from perfect ἐγρήγορα (which see), to be or become fully awake, watch, [LXX+NT+3rd c.AD+]; ἐπὶ τὰς πόλεις[LXX]passive, ἐγρηγορήθη ἐπὶ τὰ ἀσεβήματά μου[LXX]; opposed to καθεύδω, of life opposed to death, [NT]
γρηγορέω
gregoreuo
from 1453; to keep awake, i.e. watch (literally or figuratively):--be
vigilant, wake, (be) watch(-ful).
see GREEK for 1453
γρηγορέω
v.
I am awake, am vigilant, watch
γρηγορέω grēgoreō 22x
to be awake, to watch, Mt. 26:38, 40, 41; Mk. 14:34; 37, 38; to be alive, 1 Thess. 5:10; met. to be watchful, attentive, vigilant, circumspect, Mt. 25:13; Mk. 13:35, et al.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
woch ('ashmurah, 'ashmoreth; phulake): A division of the night. The night was originally divided into three watches (Jud 7:19), but later into four, as we find in the New Testament (Mt 14:25; Mr 6:48). We do not know the limits of the watches in the first division, but the middle watch probably began two hours before midnight and ended two hours after. The fourfold division was according to the Roman system, each of which was a fourth part of the night.
See TIME.
"Watch" is also the guard placed on watch (mishmar, Ne 4:9; koustodia, from Latin custodia, Mt 27:65,66; 28:11). It sometimes refers to the act of watching, as in…
A division of the night. See HOURS.
→ (A division of time)
See NIGHT TIME
23 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 22 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν: οἱ λύχνοι ὑμῶν μὴ σβεσθήτωσαν, καὶ αἱ ὀσφύες ὑμῶν μὴ ἐκλυέσθωσαν, ἀλλὰ γίνεσθε ἕτοιμοι: οὐ γὰρ οἴδατε τὴν ὤραν, ἐν ᾗ ὁ κύριος ἡμῶν ἔρχεται.
ἀρχὴ μεγίστη το … τὰ γράμματα βίος βίου δεόμενος οὐκ ἔστιν βίος γρηγορεῖτε ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν … δένδρον παλαιὸν … μεταφυτεύειν δύσκολον
στήκω is a verb meaning 'to stand,' derived from the perfect tense of ἵστημι. It encompasses the ideas of standing firm, persevering, and maintaining one's position, particularly in a moral or spiritual context. The New Testament uses it in various passages, including Mark 3:31 and Galatians 5:1. Thayer notes some debate about its usage in specific verses, particularly in John 8:44.
† στήκω late Pres., formed from perf., ἕστηκα (v. B1., § 17; WH, App., 169; Kennedy, Sources, 158; M, Pr., 238; MM, xxiii),
[in LXX: Ex 14:13 A, Jg 16:26 B, III Ki 8:11 B * ;]
= ἵστημι, to stand: Mk 3:31 11:25, Jo 1:26, Re 12:4 (ἕστηκεν T). Metaph., to stand firm, stand fast: absol., Ga 5:1 (but v. Field, Notes, 189 f.), II Th 2:15; seq. ἐν, Jo 8:44 (ἕστηκεν, T, R, mg.), I Co 16:13, Phl 1:27 4:1; c. dat., Ro 14:4.†
στήκω; (an inferior Grk. word, derived fr. ἕστηκα, pf. of ἵστημε; see B. 48 (41); [W. 24, 26 (25); WH. App. p- 169; Veitch s.v. ἑστήκω; Mullach 8. ν. στέκω (p. 299)]); to stand: Mk. [iii. 31 T Tr WH]; xi. 25 [(ef. ὅταν c. B.)]; Jn. i. 26 Linrg. T Trtxt. WH; [Rev. xii. 4 WH (but see below)]; with an emphasis, to stand Jjirm; trop. to persist, persevere, [A.V. sland fast]: absol. to persevere in godliness and rectitude, 2 Th. ii. 15; ἐν κυρίῳ, in one’s fellowship with the Lord, Phil. iv. 1; 1 Th. iii. 8 [(cf. ἐάν, 1. 2 b.)]; ἐν τῇ πίστει, 1 Co. xvi. 18 ; ἐν ἑνὶ πνεύματι, Phil. i. 27; to keep one’s standing (opp. to ζυγῷ ἐνέχομαι), τῇ ἐλευθερίᾳ, maintain your allegiance to freedom (cf. W. § 31, 1 k.; B. $133, 12; but L T Tr WHI take or. here absol.; οἵ. Bp. Lghtft. ad loc.], Gal. v. 1; lo stand erect, trop. not to sin (opp. to πίπτειν i. ἢ. to sin), τῷ κυρίῳ, dat. commodi [W. τι. 5.7, Ro.…
Read the full entry →στήκω, “*stand,” a new present (MGr στέκω) from the perf. ἕστηκα, and retaining the same meaning: cf. Blass— Debrunner Gr. § 73, Psaltes Gr. p. 245. The idea of emphasis usually associated with the verb can hardly be pressed in view of the late Greek love for such forms: cf. Kazbel 970 (iii/A.D. 2) where it is interchanged with ἔστανεν (from the late σταίνω)--ἽΟ]ς ποτε γυμνασίῳ Φιλήμονος ἔστανεν “Eppiy νῦν σ[τ]ήκω κἀ[ι]γὼ Τελέσφορος....
στήκω (stēkō) — to stand.
στήκω,
late present formed from ἕστηκα (perfect of ἵστημι), stand, [LXX+NT]; participle, παρὼν καὶ στήγων (sic) [Refs 4th c.AD+]; so ἑστήκω, [Refs 3rd c.BC+].
στήκω
steko
from the perfect tense of 2476; to be stationary, i.e. (figuratively)
to persevere:--stand (fast).
see GREEK for 2476
στήκω
v.
I stand fast, persevere
στήκω stēkō 9x
to stand, Mk. 3:31; 11:25; met. to stand when under judgment, to be approved, Rom. 14:4; to stand firm, be constant, persevere, 1 Cor. 16:13; Gal. 5:1; Phil. 1:27; 4:1; 1 Thess. 3:8; 2 Thess. 2:15*
στήκω στήκω, late pres. formed from ἕστηκα perf. of ἵστημι to stand, NTest.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
9 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πολλαὶ δὲ καρτερίας καὶ σωφροσύνης ἐρασθεῖσαι ψυχαὶ καὶ ἐρημωθεῖσαι παθῶν ὅμως κράτος ὑπέμειναν θεοῦ καὶ τροπὴν τὴν πρὸς τὸ χεῖρον ἐδέξαντο, διασυνιστάντος αὑτόν τε καὶ τὴν γένεσιν τοῦ δεσπότου, ἑαυτὸν μέν, ὅτι ἀκλινὴς ἕστηκεν ἀεί, τὴν δὲ γένεσιν,…
καὶ ὅτι ἐπὶ συμψελίου εἶδες καθημένην, ἰσχυρὰ ἡ θέσις, ὅτι τέσσαρας πόδας ἔχει τὸ συμψέλιον καὶ ἰσχυρῶς ἕστηκεν: καὶ γὰρ ὁ κόσμος διὰ τεσσάρων στοιχείων κρατεῖται.
cosulibus die x. kalendas. Febrarias Arsinoitum ciuitate in secretario … καθὼς ἐκέλευσας εἰσαχθῆναι Ἀπολλώνιον, ἕστηκεν. … ἐπέμφθη Ἀκύλᾳ τῷ γενομένῳ ἐπιτρόπῳ; Sarapammon adiutor prox dixit: ναί· καὶ παρέθετο καὶ
ση τὴν πρᾶσιν τῆς ὑποθήκης δεικνύς· ἐπειδὴ τοίνυν … οἰκία … … … εστηκεν, τοῦ δε χρόνου τῆς στάσεως … … ιαμ … κα εἰς τὸ ἀρχαῖον μετὰ
Herodis advocatis Nilammon dixit ὑπὲρ Μελιτίου βουλευτοῦ τῆς Ἑρμουπολιτῶν· ἀντίδικος Ματρώνα. Dorotheus advocatus dixit ἕστηκεν διὰ Ἁτρῆτος κατʼ ἐντολήν, ἣν εἰ κελεύσειας ἀναγνώσομαι. Flavius Asclepiades Hesycius vir clarissimus…
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πίστις (pistis) is a feminine noun meaning faith, belief, or trust, derived from the verb πείθω (to persuade). It encompasses a range of meanings, primarily focusing on religious faith in God or Christ, and includes concepts of fidelity and assurance. In the New Testament, it appears in various contexts, often linked to salvation and the Christian faith, as seen in verses like Matthew 8:10 and Romans 1:8.
πίστις, -εως, ἡ
(< πείθω),
[in LXX chiefly for אֱמוּנָה;]
πίστις, -ews, 9, (πείθω [q-v-]), fr. [Hes., Theogn., Pind. ], Aeschyl., Hdt. down; Sept. for 93308, several times for Ax and IDR; faith; i.e. 1. conviction of the truth of anything, belief, (Plat., Polyb., Joseph., Plut.; θαυμάσια καὶ μείζω πίστεως, Diod. 1, 86); in the N. T. of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and conjoined with τὸς: Heb. xi. 1 (where πίστις is called ἐλπιζομένων trdcraces, πραγμάτων ἔλεγχος οὐ βλεπομένων) ; Opp. to εἶδος, 2 Co. vy. 7; joined with ἀγάπη and ἐλπίς, 1 Co. xiii. 13. a. when it relates to God, πίστις is the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ: Heb. xi. 6; xii. 2; xiii. 7; πίστις ἐπὶ θεόν, Heb. vi. 1; ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, by which ye…
Read the full entry →πίστις. In accordance with its common NT usage, πίστις is used of ‘faith,’’ ‘‘ confidence” in a person in such passages as P Strass I. 4138 (c. A.D. 250), when in a legal process a witness is charged—as πρεσβύτης Kal πίστεως ἄξιος εἰπὲ ἃ οἶδας ἐν τῷ πρά[γματ]ι, and P Oxy XIV. τό27} (a.D. 342) διὰ τὴν περὶ ἡμᾶς μετριότητα καὶ πίστις (/. πίστιν), ‘owing to your clemency to us and confidence in us’’ (Edd.). In P Lond 233! (a.D. 345) (ΞΞ 11. p. 273, Chrest. I. p. 68) the editor translates τῇ σῇ πίστ(ε)ν as apparently = ‘‘at your discretion” or ‘“‘on your own credit.” P Tebt II. 418% (iii/A.D.) shows 5. ἀπολάβῃς παρ᾽ ἐμοῦ καλῇ πίστει, “‘receive it back from me in good faith’’ (Edd.): cf. P Oxy 1. 711: 11. (a.p. 303) νομίζουσα τούτους τὴν καλήν μοι πίστειν ἀποσώζειν, ‘thinking that they would preserve my good name” (Edd.). With the conjunction of πίστις and ἀλήθεια in τ Tim 27 cf. P Oxy I.…
Read the full entry →πίστις (pistis) — faith.
πίστις, ἡ,
genitive εως, Ionic dialect ιος [Refs 5th c.BC+]; dative πίστει, Ionic dialect πίστῑ [Refs 5th c.BC+]: (πείθομαι):—trust in others, faith, first in [Refs 8th c.BC+]: generally, persuasion of a thing, confidence, assurance, [Refs 5th c.BC+]; ἡ βεβαιοτάτη π., ἀταραξία καὶ π. βέβαιος, [Refs 4th c.BC+]; σωφροσύνης π. ἔχειν περί τινος to be persuaded of his probity, [Refs 4th c.BC+]
2. in subjective sense, good faith, trustworthiness, honesty, [Refs 6th c.BC+]
2. b of things, credence, credit, τὰν π. σμικρὰν παρ᾽ ἔμοιγ᾽ ἔχει [Refs 5th c.BC+]
2. c καλῇ π., = Latin bona fide, [Refs 2nd c.AD+]; αἱ κατὰ πίστιν γεινόμεναι κληρονομίαι, = Latin hereditates fideicommissariae, [Refs]
πίστις
pistis
from 3982; persuasion, i.e. credence; moral conviction (of religious
truth, or the truthfulness of God or a religious teacher), especially
reliance upon Christ for salvation; abstractly, constancy in such
profession; by extension, the system of religious (Gospel) truth
itself:--assurance, belief, believe, faith, fidelity.
see GREEK for 3982
πίστις, εως, ἡ
n.f.
faith, belief, trust
πίστις pistis 243x
faith, belief, firm persuasion, 2 Cor. 5:7; Heb. 11:1; assurance, firm conviction, Rom. 14:23; ground of belief, guarantee, assurance, Acts 17:31; good faith, honesty, integrity, Mt. 23:23; Gal. 5:22; Tit. 2:10; faithfulness, truthfulness, Rom. 3:3; in NT faith in God and Christ, Mt. 8:10; Acts 3:16, et al. freq.; ἡ πίστις, the…
Read the full entry →πίστις πίστις, ιος, ἡ, πείθομαι trust in others, faith, Lat. fides, fiducia, Hes., Theogn., attic; c. gen. pers. faith or belief in one, Eur.:— generally, persuasion of a thing, confidence, assurance, Pind., attic
good faith, trustworthiness, faithfulness, honesty, Lat. fides, Theogn., Hdt., attic
in a commercial sense, credit, trust, πίστις τοσούτων χρημάτων ἐστί μοι παρά τινι I have credit for so much money with him, Dem.; εἰς πίστιν διδόναι τί τινι id. Dem.
in Theol. faith, belief, as opp. to sight and knowledge, NTest.
that which gives confidence: hence,
an assurance, pledge of good faith, warrant, guarantee, Soph., Eur.; πίστιν καὶ ὅρκια ποιεῖσθαι to make a treaty by exchange of assurances and oaths, Hdt.; οὔτε π. οὔθ᾽ ὅρκος μένει Ar.; πίστιν διδόναι to give assurances, Hdt.; διδόναι καὶ λαμβάνειν to…
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
fath:
1. Etymology
2. Meaning: a Divergency
3. Faith in the Sense of Creed
4. A Leading Passage Explained
5. Remarks
6. Conclusion
In the Old Testament (the King James Version) the word occurs only twice: De 32:20 ('emun); Hab 2:4 ('emunah). In the latter the Revised Version (British and American) places in the margin the alternative rendering, "faithfulness." In the New Testament it is of very frequent occurrence, always representing pistis, with one exception in the King James Version (not the Revised Version (British and American)), Heb 10:23, where it represents elpis, "hope."
1. Etymology:
The history of the English word is rather interesting than important; use and contexts, alike for it and its Hebrew and Greek parallels, are…
Faith
Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.
Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding.…
The assent of the understanding to any truth. Religious faith is assent to the truth of divine revelation and of the events and doctrines contained in it. This may be merely historical, without producing any effect on our lives and conversation; and it is then a dead faith, such as even the devils have. But a living or saving faith not only believes the great doctrines of religion as true, but embraces them with the heart and affections; and is thus the source of sincere obedience to the divine will, exhibited in the life and conversation. Faith in Christ is a grace wrought in the heart by the Holy Spirit, whereby we receive Christ as our Savior, our Prophet, Priest, and King, and love and obey him as such. This living faith in Christ is the means of salvation-not meritoriously, but instrumentally. Without it there can be no forgiveness of sins, and no holiness of life; and they who are…
→ General scriptures concerning 2Sa 22:31; Ps 2:12; 5:11; 7:1; 9:9,10; 18:30; 32:10; 33:18,19; 34:1-8,22; 36:7; 40:4; 64:10; 78:5-7; 84:5,12; 112:5,7,8; 118:8,9; 125:1; 147:11; Pr 3:5; 14:26; 22:19; 28:25; 29:25; 30:5; Isa 10:20; 14:32; 26:3; 30:15; 57:13; Jer 17:7,8; 39:18; Na 1:7; Mt 9:22; 21:21,22; Mr 9:23,24; 11:23,24; Lu 7:50; 8:48-50; 17:5; 18:8; Joh…
242 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 243 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ μέγεθος τῆς περὶ τὸν ἥλιον δυνάμεως καὶ ἀρχῆς ἐμφανεστάτην πίστιν ἔχει τὴν λεχθεῖσαν ἤδη·
τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Σισόιν τὸν τέκτονα ἀποτεῖσαι καὶ πέμψεις εἰς Χαλῶθιν ἐάν τινα εὕρῃς κατὰ παρόντας ἔχοντα πίστιν πολλήν, πέμψεις δὲ τὰ πρὸς τὴν ρο … … πρὸ ἡμερῶν τριῶν … ες.
ὁμολογῶν Ἑρμᾶς ἀποδοῦναι τὸ προκίμενον ἀργύριον ἀποδότω σὺν καὶ τῶι προκιμένωι ἀργυρίῳ … τῆς πίστεως περὶ αὐτὴν τὴν Ταπεκῦσιν οὔσης. ὑπογραφεὺς τῆς Ταπεκύσιος καὶ τοῦ αὐτῆς κυρίου Ἀμμώνιος Διοσκύρου
δούλην Ἀθηνάριον ταύτην τοιαύτην ἀναπόρριφον πλὴν ἐπαφῆς καὶ ἱερᾶς νόσου τῆι ἰδίᾳ αὐτοῦ Οὐαλερίου πίστει ἧς ἐὰν εὕρῃ τιμῆς τοῖς προσελευσομένοις ἀγορασταῖς, τῆς βεβαιώσεως πάσῃ βεβαιώσει ἐξακολουθούσης τῇ Ἡρακλείᾳ,
The Greek word ἀνδρίζομαι (i.e., *andrizomai*) is built from the root related to manliness and bravery. It encompasses the idea of acting like a man or being brave, often used in a context encouraging courage, as seen in 1 Corinthians 16:13. The lexicons do not present significant disagreements on its meaning.
ἀνδρίζω,
[in LXX for חזק, אמץ (Jos 1:6 ff., I Ch 22:19, al.; in II Ki 10:12, Ps 27:14 31:25 combined with κρατιοῦσθαι, as in I Co 16:13);]
to make a man of. Mid., to play the man (cf. MM, VGT, s.v.): I Co 16:13.†
ἀνδρίζω: (ἀνήρ) ; to make a man of or make brave, (Xen. oec. 5, 4). Mid. pres. ἀνδρίζομαι; to show one’s self a man, be brave: 1 Co. xvi. 13 [A. V. quit you like men]. (Often in Sept.; Sir. xxxiv. 25; 1 Mace. ii. 64; Xen., Plat., App., Plut., al.)
ἀνδρίζομαι. P Petr ΤΙ. 40 (a)# (c. B.C. 233) (= Witkowski2, p. 41) μὴ οὖν ὀλιγοψυχήσητε, GAN ἀνδρίζεσθε- -α good parallel to I Cor 16%, ΟΥ̓ also BGU IV. 120518 (B.c. 28) μόνον ἀνδραγάθι ἐν τῆι ἀριθμήστι], ‘work hard” or the like (διανδρ. in 2. 1206'%, etc.), 1’ Oxy II. 2918 (a.D. 25-6) kal προέγραψ[ά σοι] ἀνδραγαθῖ[ν], “1 have already written to you to be firm” (Edd.). The adj. ἀνδρεῖος is found in a eulogy on the good deeds of the Emperor Aurelian, P Lips I. r1gii: 3 (A.D. 274) τηλικαῦτα ἀθρόως ἔχοντας ἀγαθὰ παρὰ τῆς ἀκηράτου μεγαλοδωρίας τοῦ ἀνδριοτάτου τῶν πώποτε Αὐτοκρατόρων Αὐρηλιανοῦ. The subst. is defined in Aristeas 199 (ed. Wendland) τί πέρας ἀνδρείας ἐστίν ; ὁ δὲ elev’ εἰ τὸ βουλευθὲν ὀρθῶς ἐν ταῖς τῶν κινδύνων πράξεσιν ἐπιτελοῖτο κατὰ πρόθεσιν, ‘‘ What is the the true aim cf courage?’ And he said, ‘ To execute in the hour of danger, in accordance with one’s plan, resolutions…
Read the full entry →ἀνδρίζω (andrizō) — to act like a man.
ἀνδρίζω,
make a man of, make manly, τοὺς γεωργοῦντας[Refs 5th c.BC+]
II. mostly in passive or middle, come to manhood, [Refs 5th c.BC+]
II.2. play the man, [NT+5th c.BC+]; dress like a man, [Refs 2nd c.AD+]
II.3. obscene meaning, [Refs 2nd c.AD+]; of a eunuch, ἀ. ἐπὶ γυναῖκα[Refs 2nd c.AD+]
ἀνδρίζομαι
andrizomai
middle voice from 435; to act manly:--quit like men.
see GREEK for 435
ἀνδρίζομαι
v.
I act like a man, am brave
ἀνδρίζομαι andrizomai 1x
to render brave or manly; mid. to show or behave one’s self like a man, 1 Cor. 16:13*
Verb-PNM-2P — Verb · present · no voice stated · imperative · second person · pluralpresent no voice stated imperative — an action in progress.
V-PNM-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: iMperative Person: second Number: Plural
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 13 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.
Φιλίσκωι χαίρειν Ἁρεντώτης φακηψὸς Φιλαδελφείας. δίδωμι κατὰ μῆνα … λε καὶ ἀνδρίζομαι ἵνα ἀναπληρῶ τοὺς φόρους κατὰ μῆνα, ἵνα μηθέν μοι ἐγκαλῆις. ὁ λαὸς οὖν ὁ
ἡμῖν … σιν οι … … … ικ … … μὴ οὖν ὀλιγοψυχήσητε, ἀλλʼ ἀνδρίζεσθε, ὀλίγος γὰρ χρόνος ὑμῖν ἐστιν, ἑτοιμάζεται γὰρ ἡ διαδοχὴ καὶ οἱ κυνηγοὶ ἐπιλελεγμένοι εἰσὶ
εἰ δὲ μή, … αὐτὸν ἀποστείληι πρὸς με ὁ πατὴρ αὐτοῦ. καὶ τὰ λοιπὰ ἀνδρίζεσθε καὶ ἐπιμέλεσθε ἑαυτῶν ἵνα ὑγιαίνητε. … δὲ καὶ αὐτὴ ὅσα δύναμαι τῆι μητρὶ ὑμῶν.
The Greek word κραταιόω (krataioō) means to strengthen or grow strong, derived from the root κράτος (strength). It is used in the New Testament to describe being empowered or increasing in vigor, particularly in spiritual contexts, such as in Luke and Ephesians. The lexicons do not indicate any significant disagreements on its meaning.
† κραταιόω, -ῶ
(late form of κρατύνω; < κράτος),
[in LXX chiefly for חזק;]
to strengthen; pass., to wax strong: Lk 2:40, I Co 16:13; πνεύματι, Lk 1:80; δυνάμει κ. διὰ τ. πνεύματος, Eph 3:16.†
κραταιόω, -@: Pass., pres. impv. 2 pers. plur. κραταιοῦσθε impf. 3 pers. sing. ἐκραταιοῦτο; 1 aor. inf. κραταιωθῆναι ; (κράτος) ; only bibl. and eccles., for the classic κρατύνω ; Sept. mostly for pin; in pass. several times for yD8; to strengthen, make strong, (Vulg. conforto [and in Eph. iii. 16 conroboro]); Pass. to be made strong, to increase in strength, to grow strong: pass. with dat. of respect, πνεύματι, Lk. i. 80; ii. 40 [here GLT Tr WH om. mre part]; δυνάμει, Eph. iii. 16, (cf. ἰσχύειν τοῖς σώμασι, Xen. mem. 2, 7, 7); ἀνδρίζεσθε, κραταιοῦσθε, i. 6. show yourselves brave [A. V. be strong], 1 Co. xvi. 13 (ἀνδρίζεσθε «. κραταιούσθω ἡ καρδία ὑμῶν, Ps. xxx. (xxxi.) 25; κραταιοῦσθε κ. γίνεσθε εἰς ἄνδρας, 1 S. iv. 9; ἀνδρίζου k. κραταιωθῶμεν, 2 S. x.…
Read the full entry →κραταιόω (krataioō) — to strengthen.
κρᾰταιό-ω,
strengthen, τὰς χεῖράς τινος Vetus Testamentum Graece redditum LXX.1Ki.23.16, +others:—passive, [NT], etc.; κ. ὑπέρ τινα to be too strong for him, prevail against him, [LXX]
2. passive, to be determined, κ. τοῦ πορεύεσθαι [LXX]
II. intransitive in active, prevail, ἐπί τινας [LXX]; ὑπέρ τινας [LXX]
III. middle, control, [Refs 1st c.AD+].
κραταιόω
krataioo
from 2900; to empower, i.e. (passively) increase in vigor:--be
strengthened, be (wax) strong.
see GREEK for 2900
κραταιόω
v.
I strengthen, confirm, grow strong
κραταιόω krataioō 4x
to strengthen, render strong, corroborate, confirm; pass. to grow strong, acquire strength, Lk. 1:80; 2:40; Eph. 3:16; to be firm, resolute, 1 Cor. 16:13*
Verb-PPM-2P — Verb · present · passive · imperative · second person · pluralpresent passive imperative — an action in progress.
V-PPM-2P Part of Speech: Verb Tense: Present Voice: Passive Mood: iMperative Person: second Number: Plural
4 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 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 17 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.
15,17) καπνιζομένου τρόπον διακείμεθα, σπινθῆρσι μὲν τῆς ἐπιστήμης ὑποτυφόμενοι, μήπω δὲ καθαρῷ πυρὶ δοκιμασθῆναι καὶ κραταιωθῆναι δυνάμενοι.