1 Corinthians 4:14 — Word Study
N1904οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ νουθετῶν.
BSANotou shamingentrepō▸ [to embarrass, to bring to shame] yousu do I writegraphō▸ [to cause shame, for the purpose of embarrassing] these things,ohutos butalla [on the contrary, as a contrast] ashōs childrenteknon [sons and daughters, those born of God] of mineegō belovedagapētos [cherished, dearly loved] admonishing [you].noutheteō▸ [to caution, to admonish]
| Greek | English | Parsing |
|---|---|---|
| οὐκ | Not | Particle, negative |
| ἐντρέπων | shaming | Verb, present, active |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| γράφω | do I write | Verb, present, active |
| ταῦτα, | these things, | Demonstrative pronoun, accusative, plural |
| ἀλλ᾽ | but | Conjunction |
| ὡς | as | Adverb |
| τέκνα | children | Noun, accusative, plural |
| μου | of mine | Personal pronoun, first person, genitive |
| ἀγαπητὰ | beloved | Adjective, accusative, plural |
| νουθετῶν. | admonishing [you]. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am not writing this to shame you, but to warn you as my beloved children. |
| KJV | I write not these things to shame you, but as my beloved sons I warn you. |
| ASV | I write not these things to shame you, but to admonish you as my beloved children. |
| YLT | Not [as] putting you to shame do I write these things, but as my beloved children I do admonish, |
| WEB | I don’t write these things to shame you, but to admonish you as my beloved children. |
| BBE | I am not saying these things to put you to shame, but so that, as my dear children, you may see what is right. |
Where they part company is γράφω and νουθετῶν — see How Translations Differ.
The sentence has one main clause with two subordinate clauses that clarify the purpose and relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐντρέπω
verbἐντρέπω
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 4:14
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 — Paul's Instruction to the Corinthiansgenerated
1 Corinthians 4:14 finds Paul addressing the Corinthian believers with a tone of love and concern. He emphasizes that his intention is not to shame them but to provide guidance, reflecting his role as a spiritual father. This passage highlights the relationship between Paul and the Corinthians, as he seeks to correct and instruct them in their faith.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 9:15 | But I have not used any of these rights. And I am not writing this to suggest that something be done for me. Indeed, I would rather die than let anyone nullify my boast. |
| 2 | 2 Corinthians 7:3 | I do not say this to condemn you. I have said before that you so occupy our hearts that we live and die together with you. |
| 3 | 2 Corinthians 12:19 | Have you been thinking all along that we were making a defense to you? We speak before God in Christ, and all of this, beloved, is to build you up. |
| 4 | 1 Corinthians 4:15 | Even if you have ten thousand guardians in Christ, you do not have many fathers; for in Christ Jesus I became your father through the gospel. |
| 5 | 2 Corinthians 6:11–13 | We have spoken freely to you, Corinthians. Our hearts are open wide. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — νουθετῶν, noutheteōgenerated
The word νουθετῶν (noutheteō) is a present active participle derived from the roots for 'mind' and 'to put.' It means to admonish or gently caution someone, often with a corrective purpose. In this context, Paul uses it to express his desire to guide the Corinthians rather than to shame them.
This word conveys a sense of care and responsibility. Paul positions himself as a loving father, seeking to remind his children of the right path, which aligns with the broader themes of guidance and correction found throughout his letters.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase to warn. The KJV opts for to admonish, while the ASV also uses to admonish, highlighting a similar intent.
The translations diverge on the rendering of γράφω. The KJV states I write, while others like the YLT use do I write, indicating a difference in emphasis on the act of writing.
Sentence Structuregenerated
The main verb of the verse is γράφω, I write, which governs the overall meaning. It is complemented by two clauses: one indicating the purpose of writing and the other describing the relationship with the Corinthians.
The structure shows a contrast between the intention to shame and the intention to guide, with the participial phrase νουθετῶν functioning to clarify the nature of the writing.
Septuagint Backgroundgenerated
ἐντρέπω appears in the Septuagint, often translated from Hebrew words that convey shame or humiliation. The connection indicates a continuity in the theme of admonishment and correction across both Testaments.
The term νουθετῶν does not have a direct equivalent in the Septuagint but reflects the broader biblical theme of guidance and instruction found throughout the Old Testament.
In plain words — the whole versegenerated
1 Corinthians 4:14 shows Paul expressing his love for the Corinthians. He is writing to guide them, not to make them feel ashamed. He sees them as his beloved children and wants to help them understand the right way to live.
Frequently Asked Questionsgenerated
Paul clarifies that his intention is not to embarrass the Corinthians but to provide them with guidance and correction as a loving father.
Paul sees the Corinthians as his beloved children, indicating a deep, caring relationship where he feels responsible for their spiritual well-being.
Admonishing implies a gentle correction meant to guide the Corinthians back to the right path, reflecting Paul's pastoral concern for their growth.
By calling them 'beloved children,' Paul emphasizes his affection and the familial bond he shares with the Corinthians, reinforcing his role as their spiritual father.
Reflection Questionsgenerated
- In what areas of my life do I need gentle admonishment or guidance from others?
- How can I show love and care to those I mentor or guide?
- What does it mean to me to be considered a beloved child of God?
- How can I respond to correction in a way that fosters growth and understanding?
The early church on this verse — how the Fathers read it
Early church fathers comment on Paul's approach in this verse, highlighting his pastoral care and the intent behind his admonishment.
Then since he saw that the blow could not well be borne, he speedily heals it; saying, "I write not these things to shame you, but to admonish you as my beloved children." "For not as abashing you," saith he,
John Chrysostom interprets Paul's words as a healing response to potential shame, emphasizing his role in guiding the Corinthians.
Early Church Fathers on 1 Corinthians 4 →Paul is acting here like a good physician who alleviates the pain caused by his operation to remove the disease, so that the sick person will let himself be cured.
Ambrosiaster likens Paul's approach to that of a physician, alleviating pain while addressing the need for correction.
Early Church Fathers on 1 Corinthians 4 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 4:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI write not these things to shame you,.... Though they had a great deal of reason to be ashamed of the vain opinion they had of themselves, and that they suffered the faithful ministers of Christ to
Read John Gill on 1 Corinthians 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI write not these things to shame you, but as my beloved sons I warn you. I write not these things to shame you - for not relieving my needs (1 Corinthians 9:15).
Read Robert Jamieson on 1 Corinthians 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI tell you not of this to make you blush, as having had any hand in these indignities which are put upon us, nor yet to shame you (though possibly you have reason to be ashamed, either for your neglect of us, or for your adding to our affliction); I look upon you as my sons, and sons whom I love: I only write to warn you, both of your duty, to have some respect for us, and of, your sin, if you have neglected us beyond what was your duty to have done.
Read Matthew Poole on 1 Corinthians 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments14 I write not these things to shame you, but as my beloved sons I warn you. Ver. 14. To shame you] An innocent person sometimes, upon the fulness of an aspersion, may conceive shame, as David did, Psalms 44:15, yet usually shame is the effect of an evil conscience, and may prove, by God’ s blessing, a means of repentance, 2 Thessalonians 3:14.
Read John Trapp on 1 Corinthians 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) I write not these things to shame you.—Better, I write these things not as one making you ashamed, but I am warning you as beloved children. The mingled irony and reproach of the preceding verses here ceases, and from indignant expostulation the writer now turns to make a tender and touching appeal to their better nature and their sympathy. This abrupt and sudden change in style is characteristic of the writings of St. Paul. Similar passages are nowhere to be found in the writings of the other Apostles. The following verses to the end of this chapter soften the severity of this early part of the Epistle by explaining in what spirit he has written, and the right which he has as their…
Read Charles John Ellicott on 1 Corinthians 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I write not these things to shame you] It is not by way of finding fault with you for not providing me with the necessaries of life that I write thus; but I do it to warn you to act differently for the time to come; and be not so ready to be drawn aside by every pretender to apostleship, to the neglect of those to whom, under God, you owe your salvation.
Read AdamClarke on 1 Corinthians 4 →CambridgeThe Cambridge Bible for Schools and Colleges14. I write not these things to shame you, but as my beloved sons I warn you] The object of the foregoing passage might be mistaken, and therefore the Apostle refers to the mutual relation between himself and the Corinthian Church. His object is not reproach, but the amendment of their lives. It is the rebuke of a father, not the strong language of a man justly indignant.
Read Cambridge on 1 Corinthians 4 →Albert Barnes1798–1870Barnes' Notes on the BibleTo shame you - It is not my design to put you to shame by showing you how little you suffer in comparison with us. This is not our design, though it may have this effect.
Read Albert Barnes on 1 Corinthians 4 →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
I am not writing this to shame you, but to warn you as my beloved children.
I don’t write these things to shame you, but to admonish you as my beloved children.
I am not writing this to shame you, but to warn you as my beloved children.
I am not writing these things to shame you, but to correct you as my dear children.
Tyndale line
I write not these things to shame you, but as my beloved sons I warn you.
I write not these things to shame you, but to admonish you as my beloved children.
I write not these things to shame you, but to admonish you as my beloved children.
I write not these things to shame you, but as my beloved sons I warn you .
I write not these things to shame you, but as my beloued children I admonish you.
Strictly literal
Not [as] chiding do I write these things to you, but as my beloved children I admonish [you].
Not [as] putting you to shame do I write these things, but as my beloved children I do admonish,
Not [as] putting you to shame do I write these things, but I admonish as my beloved children,
I do not write these things to shame you, but to correct you as my beloved children.
From the Latin
I write not these things to confound you; but I admonish you as my dearest children.
Simplified
I'm not writing like this to make you feel ashamed, but to caution you as my children whom I love so much.
I am not saying these things to put you to shame, but so that, as my dear children, you may see what is right.
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.
Non ut confundam vos, hæc scribo, sed ut filios meos carissimos moneo.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܗܘܐ ܐܝܟ ܕܐܒܗܬܟܘܢ ܟܬܒ ܐܢܐ ܗܠܝܢ ܐܠܐ ܐܝܟ ܕܠܒܢܝܐ ܚܒܝܒܐ ܡܪܬܐ ܐܢܐ
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.
οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ νουθετῶν.
The standard critical text of the New Testament.
οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ νουθετῶν.
The previous edition, still widely cited.
οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ νουθετῶν.
The Society of Biblical Literature edition, freely licensed.
οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ νουθετῶν.
The edition that turned scholarship toward the earliest manuscripts.
οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ —
An independent critical text built from the oldest witnesses then known.
οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ —
A recent critical edition following documentary evidence closely.
οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ —
The reading of the majority of surviving manuscripts.
οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ —
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 |
|---|---|---|
| νουθετῶν. admonishing [you]. | NA28, NA27, SBL, WH | Treg, Tyn, TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 4:14
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 οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word ἐντρέπω (i.e., entrepo) is built from a prefix meaning 'in' and a root related to turning. It covers a range of meanings including to turn about, to put to shame, and to show reverence. In the New Testament, it appears in contexts related to shame and respect, such as in 1 Corinthians 4:14 and Matthew 21:37.
ἐν-τρέπω ; [Mid., pres. ἐντρέπομαι ; impf. ἐνετρεπόμην ; 2 aor. pass. ἐνετράπην ; 2 fut. mid. [1. 6. pass. with mid. force, B. 52 (45) ] ἐντραπήσομαι ; prop. to turn about, so in pass. even in Hom. ; τινά, prop. to turn one upon himself, i. 6. to shame one, 1 Co. iv. 14 (Diog. Laért. 2, 29 ; Ael. v. h. 3,17; Sept.); pass. to be ashamed: 2 Th. iii. 14; Tit. ii. 8. Mid., τινά, to reverence a person: Mt. xxi 373 Mk. xi. 6; Lk. xviii. 2,4; xx.13; Heb. xii 9; Ex. x. 3; Sap. ii. 10; Polyb. 9, 36,10; 30, 9, 2; θεούς, Diod. 19, 7; soin Grk. writ., esp. fr. Plut. on; the earlier Greeks said ἐντρέπεσθαί τινος ; so also Polyb. 9, 31, 6; [ef. W. § 32, 1b. a.; B. 192 (166)].
ἐντρέπω. The late metaphorical sense οἵ ἐντρέπομαι ‘am ashamed,” which is found in the NT in 2 Th 315, Tit 25, and survives in MGr, may be illustrated by such passages from the Kowy as P Par 495 (B.c. 164-58) παρακαλέσας αὐτὸν ἀπόστειλον πρὸς ἐμέ, γίνεται yap ἐντραπῆναι, 16. 47. (c. B.C. 153) (= Selections, p. 22) t μὴ μικρόν τι ἐντρέπομαι, οὐκ ἄν pe ἶδες τὸ πρόσωπόν μου πόποτε, ‘but for the fact that I am a little ashamed, you would never have seen my face,” and 2d. 3774 (ii/B.c.) évtpemévtos (for form, see Mayser G7. p. 19) δὲ τοῦ ᾿Αμώσιος. On ἐ. in its middle sense of “πᾶνε respect to” construed with the acc., as in Mk 12%, see Proleg. p. 65, Anz Subsidia, p. 269.
ἐντρέπω (entrepō) — to cause shame.
ἐντρέπ-ω,
turn about, τὰ νῶτα [Refs 5th c.BC+]; ἐξεστραμμένην ἕδραν ἐ. reduce prolapsed anus, [Refs 2nd c.AD+]; of a muscle, turn the eye in, [Refs]
2. mostly metaphorically, make one turn, put him to shame, [NT+2nd c.AD+]
3. alter, [Refs 2nd c.AD+]
4. middle, ἐντρέψασθαι· τὸ εἴσω τρέψαι τὸ ἱμάτιον, [Refs 5th c.AD+]
II. middle or passive, future ἐντραπήσομαι [LXX]; turn about, hesitate, especially feel misgiving or compunction, στείχωμεν ἤδη μηδ᾽ ἔτ᾽ ἐντρεπώμεθα (where [Refs 5th c.BC+]
II.2. with genitive person, turn towards, give heed or regard to, respect, reverence, οὐδέ νυ σοί περ ἐντρέπεται φίλον ἦτορ ἀνεψιοῦ κταμένοι; [Refs 8th c.BC+]: with infinitive, take heed to.., φεύγειν ὀλεσήνορας ὅρκους ἐντρέπευ…
ἐντρέπω
entrepo
from 1722 and the base of 5157; to invert, i.e. (figuratively and
reflexively) in a good sense, to respect; or in a bad one, to
confound:--regard, (give) reference, shame.
see GREEK for 1722
see GREEK for 5157
ἐντρέπω
v.
I turn to confusion, put to shame, reverence
ἐντρέπω entrepō 9x
mid., to revere, reverence, regard, Mt. 21:37; Mk. 12:6; absol. to feel shame, be put to shame, 2 Thess. 3:14; Tit. 2:8; pass., be put to shame, 2 Thess. 3:14; Tit. 3:8
ἐντρέπω fut. -τρέψω to turn about τὰ νῶτα Hdt.: to alter, Luc.
Mid. or Pass., aor2 ἐνετράπην [α^], to turn about, linger, hesitate, Soph.
c. gen. pers. to turn towards, give heed to, pay regard to, to respect or reverence, Hom., Trag.
c. inf. to take care that, Theogn.
absol. to feel shame or fear, NTest.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
9 occurrences in the New Testament, rendered 8 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 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
r Ἀπολλώνιος Πτολεμαίωι τῷ πατρὶ χαίρειν. ὀμνύω τὸν Σάραπιν, εἰ μὴ μικρόν τι ἐντρέπομαι, οὐκ ἄν με εἶδες τὸ πρόσωπόν μου πώποτε, ὅτι ψεύδηι πάντα καὶ οἱ παρὰ
Σελευκᾷ συνβούλευσον· … ἤκουσα γὰρ ὅτι κοινωνός σου … ὧν χάριν ἔτι καὶ νῦν ἐντρεπόμενος … αι. ἐρρῶσθαί σε εὔχομαι
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
γράφω (graphō) primarily means 'to write' and is derived from a sense of scratching or engraving. It encompasses various forms of writing, including inscribing letters, recording information, and expressing content in written form. In the New Testament, it appears in contexts such as recording scripture (e.g., Matthew 4:4) and writing letters (e.g., Acts 23:25). The lexicons do not show significant disagreement on its meanings.
γράφω, [in LXX chiefly for כּתב ];
to scrape, graze (Hom.), and later (Hdt.) to sketch, draw.
to write;
of forming or tracing letters on writing material: Jo 8:[6], Ga 6:11, II Th 3:17;
γράφω ; [impf. ἔγραφον]; fut. γράψω; 1 aor. ἔγραψα; pf. γέγραφα; Pass., [pres. γράφομαι]; pf. γέγραμμαι ; [plpf. 3 pers. sing. ἐγέγραπτο, Rev. xvii. 8 Lchm.]; 2 aor. ἐγράφην ; (prop. to grave, scrape, scratch, engrave ; ef. Germ. graben, eingraben ; γράψεν δὲ οἱ ὀστέον ἄχρις αἰχμή, Hom. Il. 17, 599; σήματα γράψας ἐν πίνακι, ib. 6, 169; hence to draw letters), towrite; 1. with reference to the form of the letters; to delineate (or form) letters on a tablet, parchment, paper, or other material: τῷ 8aκτύλῳ ἔγραφεν eis τὴν γῆν made figures on the ground, Jn. viii. 6 Rec. ; οὕτω γράφω so am I accustomed to form my letters, 2 Thess. iii. 17; πηλίκοις γράμμασι ἔγραψα with how large (and so, ill-formed [?]) letters I have written, Gal. vi. 11; ef. Winer, Riickert, Hilgenfeld ad loe. [for the views of those who regard éyp. as covering the close of the Ep. only, see Bp. Lghtft. and Mey.; cf. W.…
Read the full entry →γράφω. Deissmann (BS, pp. 112 ff. 249 f.) has shown the widespread juristic_use in the papyri of the ‘* biblical” γέγραπται with reference to the regulative and authoritative character
γράφω (graphō) — to write.
γράφω [ᾰ],
future -ψω[Refs 5th c.BC+]aorist ἔγραψα, Epic dialect γράψα [Refs 8th c.BC+]: perfect γέγραφα [Refs 5th c.BC+]:—middle, future γράψομαι [Refs 5th c.BC+]: aorist ἐγραψάμην [Refs 5th c.BC+]:—passive, future γρᾰφήσομαι [Refs 5th c.BC+], etc.: aorist ἐγράφην [ᾰ], [Refs 5th c.BC+]: perfect γέγραμμαι (also in middle sense, see near the end), 3rd.pers. singular ἔγραπται [Refs 3rd c.AD+]; participle ἐγραμμένος or ἠγρ- [Refs 1st c.AD+]: 3rd.pers. plural γεγράφαται [Refs], Doric dialect γεγράβανται [Refs]: pluperfect ἐγέγραπτο [Refs 5th c.BC+]: 3rd.pers. plural ἐγεγράφατο [Refs 8th c.BC+] only in aorist active:—scratch, graze, αἰχμὴ γράψεν οἱ ὀστέον ἄχρις [Refs 8th c.BC+]; γράψας ἐν πίνακι πτυκτῷ θυμοφθόρα πολλά having marked or drawn signs thereon, [Refs]represent by lines, draw, paint, [Refs 5th c.BC+]; γῆς περιόδους γ. draw maps, [Refs 5th…
Read the full entry →γράφω
grapho
a primary verb; to "grave", especially to write; figuratively, to
describe:--describe, write(-ing, -ten).
γράφω
v.
I write
γράφω graphō 191x
to engrave, write, according to the ancient method of writing on plates of metal, waxes tables, etc., Jn. 8:6, 8; to write on parchment, paper, etc., generally, Mt. 27:37, et al.; to write letters to another, Acts 23:25; 2 Cor. 2:9; 13:10, et al.; to describe in writing, Jn. 1:46; Rom. 10:5; to inscribe in a catalogue, etc., Lk. 10:20; Rev. 13:8; 17:8, et al.; to write a law, command, or enact in writing, Read the full entry →
γράφω Orig. sense, to scratch, scrape, graze, αἰχμὴ γράψεν ὀστέον Il.; σήματα γράψας ἐν πίνακι having scratched marks as tokens on a tablet, id. Il.:—then, to represent by lines drawn, to delineate, draw, paint, Hdt., Aesch.; εἰκὼν γεγραμμένη Ar.: also in Mid., ζῷα γράφεσθαι ῀ ζωγραφεῖν, Hdt.
to express by written characters, to write, τι id. Hdt.; γο. τινά to write a person's name, Xen.; γ. ἐπιστολήν, etc., id. Xen.; γρ. τι εἰς διφθέρας Hdt.
to inscribe, like ἐπιγράφω, γρ. εἰς στήλην Eur., Dem.
to write down, γρ. τινὰ αἴτιον to set him down as the cause, Hdt.
to register, enrol, γρ. τινὰ τῶν ἱππευόντων among the cavalry, Xen.; Κρέοντος προστάτου γεγράψομαι, as a dependent of Creon…
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
205 occurrences in the New Testament, rendered 31 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 192 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 111 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.
ἀποδεῖ γὰρ τὰ μιμήματα τῶν ἀρχετύπων, τὰ δ’ ἀπὸ τῶν μιμημάτων γραφόμενα καὶ πλαττόμενα πολὺ μᾶλλον, ἅτε μακρὰν ἀφεστῶτα τῆς ἀρχῆς·
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ λέγει.
εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ πρᾶξις ἔστω Ἀγαθίνωι καὶ Πατῆτι ἐκ τοῦ δεδανεισμένου Πανᾶτος καὶ
καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ μὴ ποιῇ καθὰ γέγραπται ἀποτεισάτω ἐν τῷ ἐχομένωι μηνὶ παραχρῆμα ἡμιόλιον ἢ τὴν ἐσομένην ἐν τῇ ἀγορᾶι τιμήν,
ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-APN — Demonstrative pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
D-APN Part of Speech: Demonstrative pronoun Case: Accusative Number: Plural Gender: Neuter
1,424 occurrences in the New Testament, rendered 49 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 638 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 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 502 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.
τέκνον (teknon) means a child, whether male or female, and can also refer to descendants or inhabitants. It is used in various contexts in the New Testament, including as a term of endearment and to denote spiritual offspring, particularly in relation to God. The word is derived from the verb meaning 'to bear' or 'to give birth.' Notably, it appears in verses like Matthew 2:18 and Romans 8:16.
τέκνον, -ου, τό
(< τίκτω),
[in LXX chiefly for בֵּן, also for יֶלֶד, etc. ;]
τέκνον, -ov, τό, (τίκτω, τεκεῖν), fr. Hom. down, Sept. chiefly for 13, sometimes for ΠΩΣ offspring; plur. children; a. prop. a. univ. and without regard to sex, child: Mk. xiii. 12; Lk. i. 7: Acts vii.5; Rev. xii. 4; plur., Mt. vii. 11; x. 21; xv. 26; Mk. vii. 27; xii. 19; Lk.i.17; xiv. 26; Actsxxi.5; 2Co. xii. 14; Eph. vi. 1; Col. iii. 20sq.; 1 Th. ii. 7,11; 1 Tim. iii.4; Tit. i.6; 2Jn.1, 4,13, and often; with emphasis: to be regarded as true, genuine children, Ro. ix. 7; τέκνα ἐπαγγελίας, children begotten by virtue of the divine promise, Ro. ix. 8; accounted as children begotten by virtue of God’s promise, Gal. iv. 28; τὰ τέκνα τῆς σαρκός, children by natural descent, Ro. ix. 8. in a broader sense (like the Hebr. 0°33), posterity: Mt. ii. 18; iii. 9; Lk. iii. 8; Acts ii. 39; xiii. 33 (32). with emphasis: genuine posterity, true offspring, Jn. viii. 39; (of wo men) to be regarded as…
Read the full entry →τέκνον. (1) The following may serve as exx. of this very common word = ‘“‘a child’’—P Amh II. 35% (B.c. 132) ὑπέρ τε τοῦ
τέκνον (teknon) — child.
τέκνον, τό,
(τίκτω,--οὐκ ἔστι μήτηρ ἡ κεκλημένου τέκνου τοκεύς, τροφὸς δὲ.. [Refs 4th c.BC+], child, ἄλοχοι καὶ νήπια τέκνα [Refs 8th c.BC+]; γυναῖκες καὶ τ. [Refs 5th c.BC+], etc.: the singular is used by [Refs 8th c.BC+] only in vocative, as a form of address from elders to their youngers, my son, my child, sometimes with masculine adjective, φίλε τέκνον [Refs 8th c.BC+]: the relative pronoun or Participle sometimes follows in masculine or feminine, [Refs 5th c.BC+]:—the word is used in Prose at Cyrene, [Refs 4th c.BC+] in Attic dialect Prose, [LXX+5th c.BC+]; rare in Comedy texts except in paratragoedic passages, [Refs 5th c.BC+]; in Trag. it is generally used with especially reference to the mother, ὦ τέκνον Νηρῇδος, ὦ παῖ Πηλέως [Refs 5th c.BC+]; Ἀγαμέμνονος παῖ (sic codices) καὶ Κλυταιμήστρας τέκνον…
Read the full entry →τέκνον
teknon
from the base of 5098; a child (as produced):--child, daughter, son.
see GREEK for 5098
τέκνον, ου, τό
n.n.
a child, descendent, inhabitant
τέκνον teknon 99x
a child, a son or daughter, Mt. 2:18; Lk. 1:7; pl. descendants, posterity, Mt. 3:9; Acts 2:39; child, son, as a term of endearment, Mt. 9:2; Mk. 2:5; 10:24; pl. children, inhabitants, people, of a city, Mt. 23:37; Lk. 19:44; from the Hebrew, met. a child or son in virtue of discipleship, 1 Cor. 4:17; 1 Tim. 1:2; Read the full entry →
τέκνον τέκνον, ου, τό, τίκτω that which is borne or born, a child (cf. Scottish bairn, from Anglo-S. beran, to bear), Hom., etc.; my son, my child, sometimes with masc. adj., φίλε τέκνον id. Hom.; the relat. Pron. or Participle often follows in masc. or fem.
of animals, the young, id. Hom., etc.
metaph., flowers are γαίας τέκνα Aesch.; birds αἰθέρος τέκνα Eur.
The penult. is long in Hom., in Trag. more often short.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
99 occurrences in the New Testament, rendered 5 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 99 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
ἡ μὲν γυνὴ σφοδρὰς ἀνίας ἐνδεξαμένη τὰς ἐν ὠδῖσι καὶ τὰς παρὰ τὸν ἄλλον βίον λύπας ἐπαλλήλους καὶ μάλιστα τὰς ἐπὶ τέκνοις γεννωμένοις καὶ τρεφομένοις καὶ νοσοῦσι καὶ ὑγιαίνουσι καὶ εὐτυχοῦσι καὶ ἀτυχοῦσιν, εἶτ’ ἀφαίρεσιν ἐλευθερίας καὶ τὴν ἀπὸ τοῦ…
Νῶχος δὲ τοῖς πραττομένοις ὑπʼ αὐτῶν δυσχεραίνων καὶ τοῖς βουλεύμασιν ἀηδῶς ἔχων ἔπειθεν ἐπὶ τὸ κρεῖττον τὴν διάνοιαν αὐτοὺς καὶ τὰς πράξεις μεταφέρειν, ὁρῶν δʼ οὐκ ἐνδιδόντας, ἀλλʼ ἰσχυρῶς ὑπὸ τῆς ἡδονῆς τῶν κακῶν κεκρατημένους, δείσας μὴ καὶ…
Οὐκοῦν νοεῖτε, τέκνα εὐφροσύνης, ὅτι πάντα ὁ καλὸς κύριος προεφανέρωσεν ἡμῖν, ἵνα γνῶμεν, ᾧ κατὰ πάντα εὐχαριστοῦντες ὀφείλομεν αἰνεῖν.
π … ικ … οικ … ἀπηλιώτου πρότερον τοῦ προγεγραμμένου Προκτηρος … νυνὶ δὲ τέκνων Μυς … τοῦ Φ … … ωπ … ικαι … … , καὶ ἀπέχειν
ἐστὶν ἡ πέμπτη τοῦ ἐνεστῶτος μηνὸς Φαρμοῦθι καὶ παραστήσειν τὸν μὲν Ζεναμοῦνιν τὰ ἑαυτοῦ τέκνα εἰς τὸ ἁλιεύειν καὶ πωλεῖν καὶ Πετεσοῦχον ὡσαύτως δὲ παραστήσειν σὺν τοῖς προγεγραμμένοις τοὺς
Πτολεμαῖος ἐπίτροπος Σερήνου ἀντεξηγητοῦ καὶ Πλουτάμμωνος ἀφηλίκων τέκνων Σαραπίωνος Ἠπιοδώρου Ἰσιδώρῳ Νικάνδρου μισθωτῇ χαίρειν. ἀπέχω παρὰ σοῦ τὸν χειμερινὸν φόρον κήπου παραδείσου,
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
Mine
The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, “He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.” These words illustrate ancient mining operations.
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ἀγαπητός (*agapetos*) means 'beloved' or 'dear,' derived from the verb ἀγαπάω (*agapaō*). It is used in the New Testament to describe Jesus as beloved by God (e.g., Mt 3:17) and to refer to Christians as beloved among one another (e.g., Ro 1:7). The word also appears in various forms of address, highlighting its affectionate connotation.
ἀγαπητός, -ή, -όν
(< ἀγαπάω),
[in LXX chiefly for יָתִיד, יָדִיד;]
beloved (v. M, Pr., 221);
by God: of Christ, Mt 3:17; of men, Ro 1:7;
by Christians, of one another: I Co 4:14; freq. as form of address, I Co 10:14; opp. to ἐχθρός, Ro 11:28 (v. AR, Eph., 229; Cremer, 17; MM, VGT, s.v.).
ἀγαπητός, τή, -dv, (ἀγαπάω), beloved, esteemed, dear, favorite; (opp. to ἐχθρός, Ro. xi. 28): 6 vids μου (τοῦ Θεοῦ) ὁ ἀγαπητός, of Jesus, the Messiah, Mt. 111. 17 "Ayap fhere WH mrg. take ὁ dy. absol., connecting it with what follows]; xii. 18; xvii. 5; Mk. i. 11; ix. 7; Lk. iii. 22; ix. 35 (where Lmrg. T Tr WH ὁ ἐκλελεγμένος) ; 2 Pet. i. 17, cf. Mk. xii. 6; Lk. xx. 13; [cf. Ascensio Isa. (ed. Dillmann) vii. 23 sq.; viii. 18, 25,ete.]. dyaπητοὶ Θεοῦ [W. 194 (182 sq.) ; B. 190 (165)] is applied to Christians as being reconciled to God and judged by him to be worthy of eternal life: Ro. i. 7, οἵ. xi. 28; 1 Th. i. 4; Col. iii. 12, (Sept., Ps. lix. (Ix.) 7; evii. (eviii.) 7; exxvi. (exxvii.) 2, ἀγαπητοί σου and αὐτοῦ, of pious Israelites). But Christians, bound together by mutual love, are ἀγαπητοί also to one another (Philem. 16; 1 Tim. vi. 2); hence they are dignified with this epithet…
Read the full entry →ἀγαπητός. For the use of this characteristic NT designation in the Christian papyri, see for example the address of the muchdiscussed letter of Psenosiris P Grenf II. 73 (late iii/a.p.) (= Selections, p. 117), ᾿Απόλλωνι πρεσβυτέρῳ ἀγαπητῷ ἀδελφῷ ἐν K(upl)w χαίρειν. So P Lond 417} (c. Α.1.. 346) (ΞΞ 11. p. 299, Sevectéons, Ὁ. 123), P Heid 67 (iv/a.D.) (= Selections, p. 125) α΄. The word is also found in a horoscope of A.D. 20-50 addressed to a certain Tryphon—P Oxy II. 235°, Τρύφων ἀγᾳπετέ : he may of course have been a Jew— see on the fem. T'pvpatwa below.
ἀγαπητός (agapētos) — beloved.
ἀγαπ-ητός, ή, όν,
Doric dialect ἀγαπ-ᾱτός, ά, όν, that wherewith one must be content [Refs], hence of only children, μοῦνος ἐὼν ἀ.[NT+8th c.BC+]; ἀγαπητός· μονογενής, [Refs 4th c.BC+]
2. to be acquiesced in (as the least in a choice of evils), [Refs 5th c.BC+] —hence, ἀγαπητόν [ἐστι] one must be content, εἰ.., ἐάν.. [Refs 5th c.BC+]; with infinitive, [Refs]
II. of things, desirable, ἤθη[Refs 5th c.BC+]
II.2. of persons, beloved, ἀδελφὲ ἀγαπητέ[LXX]: in letters, as a term of address, [NT]
III. adverb -τῶς gladly, contentedly, [Refs 5th c.BC+]
III.2. just enough to content one, barely, scarcely, [Refs 5th c.BC+]
ἀγαπητός
agapetos
from 25; beloved:--(dearly, well) beloved, dear.
see GREEK for 25
ἀγαπητός, ή, όν
Adj
loved, beloved
ἀγαπητός agapētos 61x
beloved, dear; worthy of love
ἀγαπητός verb. adj. ἀγαπάω, beloved, of an only son, Hom., Dem.
of things, worthy of love, loveable, dear, Plat., etc.
to be acquiesced in (as the least in a choice of evils), ἀγαπητόν [ἐστι] one must be content, εἰ.., ἐάν.., id. Plat., Xen., etc.
adv. -τῶς, cheerfully, contentedly, Plat., Dem., etc.
just enough to content one, only just, barely, scarcely, Plat.
Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
be-luv'-ed, be-luv'-d' (agapetos): A term of affectionate endearment common to both Testaments; in the Old Testament found, 26 out of 42 times, in Solomon's So of Love. Limited chiefly to two Heb words and their derivatives: 'ahebh, "to breathe" or "long for," hence, to love, corresponding to the New Testament, agapao, "to prefer," i.e. a love based on respect and benevolent regard; dodh, "love," chiefly love between the sexes, based on sense and emotion, akin to phileo (Latin amare). Used occasionally, in their nobler sense, interchangeably, e.g. the former of a husband's love for his wife (De 21:15,16); twice of a lover (So 1:14,16), thus lifting the affection of the So of Solomon out of mere amorousness into the realm of the spiritual and possibly Messianic. Both words used of…
61 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.
Parsing tells you the form; the treebank tells you the job. Counted over all 61 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 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.
ἀγαπητὸν οὖν ἐστιν ἀντιβῆναι καὶ μαχέσασθαι τῷ γένει τῆς ἐπιθυμίας.
νῦν γὰρ ἔστιν ἀνδρείως ἀγωνισαμένοις τὴν ἐλευθερίαν ἀπολαβεῖν, ἣν καὶ διʼ αὐτὴν ἅπασιν ἀγαπητὴν οὖσαν ὑμῖν ὑπὲρ ἐξουσίας τοῦ θρησκεύειν τὸ θεῖον ποθεινοτέραν εἶναι συμβέβηκεν.
Ταῦτα, ἀγαπητοί, οὐ μόνον ὑμᾶς νουθετοῦντες ἐπιστέλλομεν, ἀλλὰ καὶ ἑαυτοὺς ὑπομιμνήσκοντες: ἐν γὰρ τῷ αὐτῷ ἐσμὲν σκάμματι, καὶ ὁ αὐτὸς ἡμῖν ἀγὼν ἐπίκειται.
r τῷ ἀγαπητῷ ἀδελφῷ … Σανσνῶτι καὶ Ἀπο … τοῦ ἀδελφοῦ
r,ctr τῷ ἀγαπητῷ ἀδελφῷ ἄπα Παιηοῦ καὶ Παταβεὶτ πρεσβυτέροις Καλλιστος ἐν κυρίῳ θεῷ χαίρειν. γινώσκειν ὑμᾶς θέλομεν
r,ctr τοῖς παναγίοις ἀγαπητοῖς καὶ γλυκυτάτοις Παιηοῦτι πρεσβυτέρῳ καὶ Διοσκόρῳ καὶ Ἱέρακι καὶ … καὶ ἄπα Σουροῦ καὶ
The Greek word νουθετέω (noutheteo) is built from the roots for 'mind' and 'to put.' It means to admonish, warn, or counsel, often with a gentle reproof. It appears in various New Testament passages, including Acts 20:31 and Romans 15:14. The entries indicate a consistent understanding of its meaning across sources.
νουθετέω (noutheteō) — to admonish.
νουθετ-έω,
(τίθημι) put in mind: hence, admonish, warn, re- buke, with accusative person, [Refs 5th c.BC+]; κᾆτα νουθετεῖς ἐμέ [Refs] (a): with accusative of things, ν. τάδε [Refs 5th c.BC+]; advise concerning, μηχανήματα [Refs 5th c.BC+]:—passive, [Refs 5th c.BC+]
2. metaphorically, chastise, ν. τινὰ κονδύλοις, πληγαῖς, [Refs 5th c.BC+] —passive, coupled with κολάζεσθαι, [Refs]
νουθετέω
noutheteo
from the same as 3559; to put in mind, i.e. (by implication) to
caution or reprove gently:--admonish, warn.
see GREEK for 3559
νουθετέω
v.
I admonish, warn, counsel
νουθετέω noutheteō 8x
pr. to put in mind; to admonish, warn, Acts 20:31; Rom. 15:14
νουθετέω νου-θετέω, φυτ. -ήσω τίθημι to put in mind, to admonish, warn, advise, Hdt., Aesch., etc.;—c. dupl. acc., τοιαῦτ᾽ ἄνολβον ἄνδρ᾽ ἐνουθέτει Soph.:—Pass., id. Soph., etc.
ν. τινα κονδύλοις, πληγαῖς Ar.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
8 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 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
σημεῖον δὲ μέγιστον, ὁ ἀσκητὴς ἐπιστήμης τὴν ἐναντίαν διάθεσιν πολεμῶν ἀμαθίαν, ὅταν τὰς ἐν ψυχῇ δυνάμεις ἀλόγους τρόπον τινὰ ποιμαίνῃ νουθετῶν καὶ σωφρονίζων, ἐν πεδίῳ θεωρεῖται·
ὁ δὲ θεὸς καὶ τὴν μετάνοιαν ὡς ἀρετὴν ἀποδεχόμενος καὶ νουθετεῖν μᾶλλον τοὺς δυναμένους τελέως μὴ ἀπολλύειν δοκοῦν αὐτῷ, δίδωσιν αὐτῷ τὴν ἐκ τοῦ πολέμου καὶ τῶν κινδύνων ἄδειαν.
Ταῦτα, ἀγαπητοί, οὐ μόνον ὑμᾶς νουθετοῦντες ἐπιστέλλομεν, ἀλλὰ καὶ ἑαυτοὺς ὑπομιμνήσκοντες: ἐν γὰρ τῷ αὐτῷ ἐσμὲν σκάμματι, καὶ ὁ αὐτὸς ἡμῖν ἀγὼν ἐπίκειται.