1 Corinthians 7:33 — Word Study
N1904ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,
BSAthe [one]ho howeverde having been marriedgameō▸ [wed, having a spouse] he cares formerimnaō▸ [anxious, worried] the [things]ho [things, matters] of theho world,kosmos [the earthly realm, human society] howpōs [in what way, by what means] he may pleaseareskō▸ [be agreeable to, satisfy] theho wife,gunē [woman, partner]
| Greek | English | Parsing |
|---|---|---|
| ὁ | the [one] | Article, nominative, singular |
| δὲ | however | Conjunction |
| γαμήσας | having been married | Verb, aorist, active |
| μεριμνᾷ | he cares for | Verb, present, active |
| τὰ | the [things] | Article, accusative, plural |
| τοῦ | of the | Article, genitive, singular |
| κόσμου, | world, | Noun, genitive, singular |
| πῶς | how | Adverb, interrogative |
| ἀρέσῃ | he may please | Verb, future, active |
| τῇ | the | Article, dative, singular |
| γυναικί, | wife, | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the married man is concerned about the affairs of this world, how he can please his wife, |
| KJV | But he that is married careth for the things that are of the world, how he may please his wife. |
| ASV | but he that is married is careful for the things of the world, how he may please his wife, |
| YLT | and the married is anxious for the things of the world, how he shall please the wife. |
| WEB | but he who is married is concerned about the things of the world, how he may please his wife. |
| BBE | But the married man gives his attention to the things of this world, how he may give pleasure to his wife. |
Where they part company is μεριμνᾷ — see How Translations Differ.
The sentence consists of a main clause with two subordinate phrases, detailing the man's concerns and how he can address them.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbγαμέω
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 7:33
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions on Marriage and Singlenessgenerated
1 Corinthians 7:33 is part of Paul's broader discussion on marriage and singleness, where he contrasts the concerns of married individuals with those who are single. He emphasizes that a married man is preoccupied with worldly matters, particularly how to please his wife, which can lead to divided interests. This passage highlights the practical implications of marriage on one's spiritual and daily life, as Paul encourages the Corinthians to consider their priorities in light of their commitments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 5:1–5 | About that time there was a great outcry from the people and their wives against their fellow Jews. |
| 2 | Luke 12:22 | Then Jesus said to His disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. |
| 3 | 1 Thessalonians 4:11–12 | and to aspire to live quietly, to attend to your own matters, and to work with your own hands, as we instructed you. |
| 4 | 1 Timothy 5:8 | If anyone does not provide for his own, and especially his own household, he has denied the faith and is worse than an unbeliever. |
| 5 | 1 Corinthians 7:3 | The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — γαμήσας, gameōgenerated
The verb γαμέω means 'to marry' and is used to describe the act of entering into a marital union. It is in the aorist active participle form, indicating a completed action in the past that has ongoing relevance. In this context, it refers specifically to a man who has entered into marriage.
This term is significant as it sets the stage for understanding the responsibilities that come with marriage, particularly how they affect one's ability to focus on spiritual matters. The participial form emphasizes the state of being married, which influences the man's concerns.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'But the married man is concerned about the affairs of this world, how he can please his wife.' Other translations, such as the KJV and ASV, similarly convey the idea of a married man caring for worldly matters.
However, differences arise in the rendering of μεριμνᾷ. The YLT uses 'is anxious', while the DBY opts for 'cares for', showing a variation in how the concern is expressed. Additionally, the ἀρέσῃ is translated as 'he may please' in the ASV and 'please' in the BSB, indicating a slight divergence in emphasis.
Sentence Structuregenerated
The main clause is centered around the verb μεριμνᾷ, he cares for, which governs the entire sentence. It is supported by a noun phrase subject, ὁ γαμήσας, the married man, and a prepositional phrase detailing his concerns.
The structure includes a subordinate clause describing how he can please his wife, which is linked to the main action of caring for worldly matters. This highlights the dual focus of a married man's life.
Septuagint Backgroundgenerated
κόσμος is used in the Septuagint to refer to the world and its order. In this context, it connects to the idea of worldly affairs that a married man must navigate, reflecting the same concerns found in the Old Testament regarding human society and its dynamics.
The term is often linked with ethical considerations, contrasting the divine order with worldly concerns, which is relevant to Paul's discussion of priorities in marriage.
In plain words — the whole versegenerated
1 Corinthians 7:33 explains that a married man is focused on how to please his wife and is concerned with the things of this world. This shows that marriage brings additional responsibilities that can affect one's spiritual focus.
Frequently Asked Questionsgenerated
It means that a married man has to think about his responsibilities to his wife and family, which can take his attention away from spiritual matters.
Paul contrasts the divided interests of married individuals with the undivided devotion that single individuals can offer to the Lord, highlighting the challenges of balancing marital duties with spiritual commitments.
No, caring for worldly affairs is a natural part of marriage, but Paul emphasizes the need for balance and prioritizing one's relationship with God.
This verse teaches that marriage involves responsibilities that can influence our focus and priorities, reminding us to consider how we manage our time and commitments.
Reflection Questionsgenerated
- How can I ensure that my responsibilities in marriage do not distract me from my spiritual life?
- In what ways can I support my spouse while also prioritizing my relationship with God?
- What practical steps can I take to balance my worldly concerns with my devotion to the Lord?
- How does understanding the nature of marriage help me in my relationships with others?
The early church on this verse — how the Fathers read it
Early church Fathers reflect on this verse to discuss the compatibility of marriage with spiritual devotion. Their insights provide depth to Paul's teachings.
Paul allows marriage and considers it worthy of blessing, but he contrasts it with his own preoccupation with the concerns of God and hints that the two things are incompatible.Early Church Fathers on 1 Corinthians 7 →
Looking after a wife and family is a worldly thing. Sometimes, just to keep them happy, it even leads to doing things which ought to be punished.Early Church Fathers on 1 Corinthians 7 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Corinthians 7:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut he that is married careth for the things that are of the world,.... Attending diligently to the business and calling of life, he is engaged in, that he may provide food and clothing, and other
Read John Gill on 1 Corinthians 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut he that is married careth for the things that are of the world, how he may please his wife. Married careth for ... world.
Read Robert Jamieson on 1 Corinthians 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut he that is married hath other things which he must take care about; for besides that he is obliged to provide for his family, husbands and wives are under some obligations to please each other by divertisements, which, though not in themselves sinful, yet take up time, which those free from such relations may spend more religiously.
Read Matthew Poole on 1 Corinthians 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments33 But he that is married careth for the things that are of the world, how he may please his wife. Ver. 33. Careth how he may please] He taketh extraordinary care to please, and so doth she, 1 Corinthians 7:34. The word μεριμνα implies a dividing of the mind into various thoughts, casting this way and that way, and every way, how to give best content. That is a happy study.
Read John Trapp on 1 Corinthians 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. But he that is married] He has a family to provide for, and his wife to please, as well as to fulfil his duty to God, and attend to the concerns of his own soul. The single man has nothing to attend to but what concerns his own salvation: the married man has all this to attend to, and besides to provide for his wife and family, and take care of their eternal interests also. The single man has very little trouble comparatively; the married man has a great deal. The single man is an atom in society; the married man is a small community in himself. The former is the centre of his own existence, and lives for himself alone; the latter is diffused abroad, makes a much more important…
Read AdamClarke on 1 Corinthians 7 →Albert Barnes1798–1870Barnes' Notes on the Biblecareth for the things of the world - Is under a necessity of giving attention to the things of the world; or cannot give his undivided attention and interest to the things of religion.
Read Albert Barnes on 1 Corinthians 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible33. Please his wife—And there is a sad chance that the things that please his wife may not please the Lord. Hence there is a danger in every marriage; but a danger which in many a marriage turns out a safeguard.
Read Daniel Denison Whedon on 1 Corinthians 7 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But the married man is concerned about the affairs of this world, how he can please his wife,
but he who is married is concerned about the things of the world, how he may please his wife.
But the married man is concerned about the affairs of this world, how he will please his wife.
But a married man is concerned about the things of the world, how to please his wife,
Tyndale line
But he that is married careth for the things that are of the world, how he may please his wife.
but he that is married is careful for the things of the world, how he may please his wife,
but he that is married is careful for the things of the world, how he may please his wife.
But he that is married, is anxious for the things that are of the world, how he may please his wife.
But hee that is maried, careth for the things of the world, how he may please his wife.
Strictly literal
but he that has married cares for the things of the world, how he shall please his wife.
and the married is anxious for the things of the world, how he shall please the wife.
and the married is anxious for the things of the world, how he will please the wife.
But the married man is concerned about the things of the world, how to please his wife—
From the Latin
But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided.
Simplified
But a man who is married pays attention to what is important in this world, and how he can please his wife.
But the married man gives his attention to the things of this world, how he may give pleasure to his wife.
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.
Qui autem cum uxore est, sollicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܝܢܐ ܕܐܝܬ ܠܗ ܐܢܬܬܐ ܝܨܦ ܕܥܠܡܐ ܕܐܝܟܢܐ ܢܫܦܪ ܠܐܢܬܬܗ
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.
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,
The standard critical text of the New Testament.
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,
The previous edition, still widely cited.
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,
The Society of Biblical Literature edition, freely licensed.
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,
The edition that turned scholarship toward the earliest manuscripts.
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,
An independent critical text built from the oldest witnesses then known.
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,
A recent critical edition following documentary evidence closely.
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς — τῇ γυναικί,
The reading of the majority of surviving manuscripts.
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς — τῇ γυναικί,
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 |
|---|---|---|
| ἀρέσῃ he may please | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 7:33
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 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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
wun.
See NUMBER.
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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
γαμέω is a verb meaning 'to marry,' applicable to both men and women. It can denote the act of taking a wife or giving oneself in marriage. The New Testament references include passages in Matthew, Mark, and 1 Corinthians, among others. The lexicons note variations in usage, such as the middle voice for women, indicating a difference in how marriage is expressed based on gender.
* γαμέω, -ῶ,
[in LXX: Es 10:3, II Mac 14:25, IV Mac 16:9 * ;]
to marry;
of the man, to marry, take to wife (ducere): absol., Mt 19:10 22:25, 30 24:38, Mk 12:25, Lk 17:27, 20:34, 35, I Co 7:28, 33; c. acc.: Mt 5:32 19:9, Mk 6:17 10:11, Lk 14:20 16:18.
Of the woman,
mid. (and in late writers, pass.), to give oneself in marriage, marry (nubere): I Co 7:39;
γαμέω, -@; impf. ἐγάμουν (Lk. xvii. 27); 1 aor. ἔγημα (the classic form, [Mt. xxii. 25 L T Tr WII]; Lk. xiv. 20; 1 Co. vii. 28" RG, 385) and ἐγάμησα (the later form, Mt. v. 32; [xxii 25 RG]; Mk. vi.17; x. 11; 1 Co. vii. 9, [28
γαμέω (gameō) — to marry.
γᾰμέω,
future γαμέω [Refs 8th c.BC+], contraction γαμῶ [Refs 5th c.BC+]: aorist 1 ἔγημα [NT+8th c.BC+]perfect γεγάμηκα [Refs 5th c.BC+]: pluperfect ἐγεγαμήκει [Refs 5th c.BC+]:—middle, future Epic dialect γαμέσσεται [Refs 8th c.BC+] codices, Attic dialect γαμοῦμαι [Refs 5th c.BC+]: aorist ἐγημάμην [Refs 8th c.BC+]:—passive, future γαμηθήσομαι [Refs 1st c.AD+]: aorist ἐγαμήθην [Refs 3rd c.BC+]: perfect γεγάμημαι [Refs 5th c.BC+]: pluperfect ἐγεγάμητο [Refs 2nd c.AD+]: (γάμος):—marry, i.e. take to wife, of the man, Ἀδρήστοιο δ᾽ ἔγημε θυγατρῶν one of his daughters, [Refs 8th c.BC+]; γ. γυναῖκα ἐς οἰκία, like{ἄγεσθαι}, [Refs 5th c.BC+]; γῆμαι γέκτρα βασιλέως the king's daughter, [Refs 5th c.BC+]; also γάμῳ γ. marry in lawful wedlock, [Refs 4th c.BC+]; ἐκ κακοῦ, ἐξ ἀγαθοῦ γῆμαι, marry a wife of mean or noble stock, [Refs 6th c.BC+]; παρά τινος[Refs 5th…
Read the full entry →γαμέω
gameo
from 1062; to wed (of either sex):--marry (a wife).
see GREEK for 1062
γαμέω
v.
I marry
γαμέω gameō 28x
to marry, Mt. 5:32, et al.; absol. to marry, enter the marriage state, Mt. 19:10, et al.; mid. to marry, be married, Mk. 10:12; 1 Cor. 7:39
γαμέω γάμος to marry, i. e. to take to wife, Lat. ducere, of the man, Hom., etc.; ἔγημε θυγατρῶν married one of his daughters, Il.:—c. acc. cogn., γάμον γαμεῖν, Aesch., Eur.:— ἐκ κακοῦ, ἐξ ἀγαθοῦ γῆμαι to marry a wife of mean or noble stock, Theogn.
Mid. to give oneself or one's child in marriage:
of the woman, to give herself in marriage, i. e. to get married, to wed, Lat. nubere, c. dat., Od., Hdt.; γήμασθαι εἰς . . to marry into a family, Eur.:—ironically of a henpecked husband, κεῖνος οὐκ ἔγημεν ἀλλ᾽ ἐγήματο Anacr.; (cf. Martial, uxori nubere nolo meae); so Medea speaks contemptuously of Jason, as if she were the husband, γαμοῦσα σέ Eur.
Read the full entry →Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
29 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 28 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
οἷς τὰ προτέλεια τῶν γάμων ἐφῆκε ποιεῖσθαι, ἐλπίδα καὶ τοῦ θύσειν τοὺς γάμους παρασχοῦσα.
Ἰακώβου φυγὴ εἰς τὴν Μεσοποταμίαν καὶ τὸν ἐκ τἀδελφοῦ φόβον, καὶ ὡς γήμας ἐκεῖ καὶ δώδεκα γεννήσας παῖδας πάλιν εἰς τὴν Χαναναίαν ἐπανῆλθεν.
Ἀπολυσάτω, φησίν, αὐτὴν καὶ ὁ ἀνὴρ ἐφ̓ ἑαυτῷ μενέτω: ἐὰν δὲ ἀπολύσας τὴν γυναῖκα ἑτέραν γαμήσῃ, καὶ αὐτὸς μοιχᾶται.
κώμης δραχμὴν μίαν , ἐπὶ δὲ τῆς πόλεως δραχμὰς τέσσαρας . ἐὰν δέ τις γαμήσῃ, δότω δραχμὰς β, παιδογονίου ἄρρενος δραχμὰς β, θηλείας δραχμὴν α, ἀγορασμοῦ ἐγγαίου δραχμὰς δ,
διῶρυξ εἰς ἣν εἰσχεῖται ὁ κλῆρος ἀπηλιώτου Πισιστράτου κλῆρος. συμβιούτωσαν οὖν ἑαυτοῖς ἀλλήλοις οἱ γαμοῦντες ἥ τε Θαισάριον καὶ ὁ Χαιρήμων ἀμεμψιμοιρήτως καθότι πρότερον συνεβίουν, τοῦ Χαιρήμονος ἄγοντος τὰ
αλλ … … … … ἐὰν δὲ διαφορᾶς τοῖς γαμοῦσι γενομένης χωρίζωνται οἱ γαμοῦντες ἀπʼ ἀλλήλων ἤτοι τοῦ Ἐπιμάχου ἀποπέμποντος τὴν Κρονίαν ἢ καὶ αὐτῆς ἑκουσίως ἀπαλλασσομένης ἀπʼ
μεριμνάω means to be anxious or to care for something, derived from μέριμνα. It covers a range of meanings from being troubled with cares to actively caring for others. The New Testament uses it in contexts like worrying about tomorrow (Mt 6:34) and being concerned for others (Phil 2:20). Some lexicons note a distinction in the nuance of anxiety, particularly in relation to over-anxiety.
μεριμνάω, -ῶ
(< μέριμνα),
[in LXX: Ps 37 (38):18 (דּאג), etc.;]
to be anxious: absol., Mt 6:27, 31, Lk 12:25; μηδὲν μ., Phl 4:6; c. dat. rei, Mt 6:25, Lk 12:22; seq. περί, Mt 6:28, Lk 10:41 12:26; πῶς, Mt 10:19, Lk 12:11; εἰς τὴν αὔριον, Mt 6:34.
to care for: c. acc., τὰ τ. κυριου, I Co 7:32-34; τὰ τ. κόσμου, I Co 7:34; τὰ περί ὑμῶν, Phl 2:20; seq. ὑπέρ,
μεριμνάω, -@; fut. μεριμνήσω; 1 aor. subj. 2 pers. plur. μεριμνήσητε; (μέριμνα) ; a. to be anxious; to be troubled with cares: absol., Mt. vi. 27, 31; Lk. xii. 25; μηδὲν pep. be anxious about nothing, Phil. iv. 6; with dat. of the thing for the interests of which one is solicitous [οἷ W. § 31, 1 b.]: τῇ ψυχῇ» about sustaining life, τῷ σώματι, Mt. vi. 25; Lk. xii. 22; thing, Mt. vi. 28; Lk. xii. 26; εἰς τὴν αὔριον, for the morrow, i.e. about what may be on the morrow, Mt. vi. 34; foll. by an indir. quest. πῶς ἢ τί, Mt. x.19; Lk. xii. 11 [here Tr mrg. om. Tr txt. WH br. ἢ τί] ; joined with τυρβάζεσθαι (θορυβάζ.) foll. by περὶ πολλά, Lk. x. 41 [WH mrg. om. | b. tocare for, look out for, (athing) ; to seek to promote one’s interests: τὰ ἑαυτῆς, Mt. vi. 34 Ree. ; περί τινος, about a τὰ τοῦ κυρίου, 1 Co. vii. 32-34; τὰ τοῦ κόσμου, 1 Co. vii. 34; ἑαυτῆς, Mt. vi. 34 LT Tr WH (a usage unknown to…
Read the full entry →μεριμνάω. The idea of ‘‘ over-anxiety,” which readily attaches to this verb, asin Mt 625, LXX Ps 3719 αἱ, is well seen in P Tebt ΤΙ. 315 (ii/A.D.) νῦν δὲ [μετὰ σ]π[ο]υδῆς γράφω ὅπως [μὴ μερ]ιμνῇς, ἐγὼ γάρ σε ἄσκυλ[τον] πο[ι]ήσω, “1 am now writing in haste to prevent your being anxious, for I will see that you are not worried” (Edd.): see also P Iand 139 (iv/A.D.) where a father writes to his βοη--βέλησον οἷν, [τέκνον, δηλῶσαι ἡμεῖν τὸ τῆς καταστάσεώς σου, καὶ με]ριμνείσεις (1. μεριμνήσεις) ἅπαντα τὰ κατὰ σὲ [δηλῶσαι, ἵνα] ἀμεριμνέσωμεν (1. ἀμεριμνήσωμεν). 866 αἴΞο the citations σεῦ, ἀμέριμνος, and add for the subst. ἀμεριμνία P Oxy XIV. 162779 (A.D. 342) πρὸς δὲ ἀμεριμνίαν cov τήνδε τὴν ὁμολογίαν σοι ἐξεδόμην, ‘and for your security I have issued to | you this contract.’’ On the force of the participle in Mt 627, see Moulton Proleg. p. 230. The verb sometimes means merely “am occupied…
Read the full entry →μεριμνάω (merimnaō) — to worry.
μεριμν-άω,
care for, be anxious about, meditate upon, ἔργον μεριμνῶν ποῖον..; [Refs 5th c.BC+]; especially of philosophers, τὰ <μὲν ἀ>φανῆ μ. [Refs 5th c.BC+]; πολλὰ μ. to be cumbered with many cares, [NT+5th c.BC+]: c.infinitive, to be careful to do, ὁ μεριμνήσας τὰ δίκαια λέγειν [NT+5th c.BC+]:—passive, to be treated with anxious care, [Refs 2nd c.AD+]; ἔννοια, ἀμφισβήτησις μ., [Refs 6th c.AD+]
μεριμνάω
merimnao
from 3308; to be anxious about:--(be, have) care(-ful), take thought.
see GREEK for 3308
μεριμνάω
v.
I am anxious, distracted
μεριμνάω merimnaō 19x
to be anxious, or solicitous, Phil. 4:6; to expend careful thought, Mt. 6:27, 28, 31, 34a; 10:19; Lk. 10:41; 12:11, 22, 25, 26; to concern one’s self, Mt. 6:25; 1 Cor. 12:25; to have the thoughts occupied with, 1 Cor. 7:32, 33, 34; to feel an interest in, Phil. 2:20*
μεριμνάω μεριμνάω, φυτ. -ήσω to care for, be anxious about, think earnestly upon, scan minutely, Lat. meditari, Soph., Xen.; πολλὰ μ. to be cumbered with many cares, Xen.:—c. inf. to be careful to do, Dem.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
19 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19 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
ὥσπερ γὰρ οἱ πρεσβύτεροι, μηκέτι ἔχοντες ἐλπίδα τοῦ ἀνανεῶσαι, οὐδὲν ἄλλο προσδοκῶσιν εἰ μὴ τὴν κοίμησιν αὐτῶν, οὕτως καὶ ὑμεῖς μαλακισθέντες ἀπὸ τῶν βιωτικῶν πραγμάτων παρεδώκατε ἑαυτοὺς εἰς τὰς ἀκηδίας καὶ οὐκ ἐπερίψατε ἑαυτῶν τὰς μερίμνας ἐπὶ τὸν…
Μηνᾷ. καὶ αὐτὸν φονεύσας εἶπέ γε ἐμοὶ μὴ πονεῖν, εἶπα Σατορνείλῳ ὅτι μὴ καθεῦδον μεριμνῶν. ὡς ἔβλαψάς με χιλίας διακοσίας δραχμάς, περίψημά μου τοῦ υἱοῦ ἀπέλθωσιν. καὶ κατέβην εἰς
εὐσεβείας μου ἀπολαμβανούσης σε ἀπρόσκοπον καὶ ἱλαρώτατον. ταῦτά μοι ἡ πᾶσα εὐχή ἐστι καὶ μέριμνα. ταῦτα καὶ θεοῖς ἀρέσκει διει … ε μοῦ καὶ νι… εαος εὐσεβεία.
πάντων εὔχομαί σε ὑγιαίνειν καὶ ὁλοκληρεῖν παρʼ οἷς ἐπιξενοῦμαι θεοῖς. ἐπεὶ μακράν σου γέγονα, μεριμνᾷς περὶ τῆς φιλίας ἡμῶν. ἐγὼ δὲ οὐδὲν πέπονθα εἰς ὄνομα τῆς φιλίας ἡμῶν· ἐὰν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APN — Article · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
T-APN Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Neuter
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The 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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
κόσμος (kosmos) is derived from a root meaning 'order' or 'decoration.' It encompasses a range of meanings from 'ornament' to 'the universe' and 'mankind.' In the New Testament, it refers to the material world, human society, and worldly affairs, with verses such as 1 Peter 3:3 highlighting its use for adornment. The term also carries ethical connotations, often contrasting the godly with the ungodly.
Κόσμος our Translators have rendered ‘ world’ in every instance but one (1 Pet. iii. 3); αἰών often, though by no means invariably so; for (not to speak of εἰς αἰῶνα) see Ephes. ii. 2, 7; Col.i. 26. It may be a question whether we might not have made more use of ‘age’ in our Version: we have employed it but rarely,—only, indeed, in the two places which I have cited last. ‘Age’ may sound to us inadequate now: but it is quite possible that, so used, it would little by little have expanded and adapted itself to the larger meaning of the Greek word for which it stood. One must regret that, by this or some other like device, our Translators did not mark the difference between κόσμος (=mundus), the world contemplated under aspects of space, and αἰών (=seculum), the same contemplated under aspects of time; for the Latin, no less than the Greek, has two words, where we have, or have acted as…
Read the full entry →κόσμος, -ου, ὃ; 1. in Grk. writ. fr. Hom. down, an apt and harmonious arrangement or constitution, order. 2. asin Grk. writ. fr. Hom. down, ornament, decoration, adornment: évdicews ἱματίων, 1 Pet. iii. 3 (Sir. vi. 30; xxi. 21; 2 Mace. ii. 2: Sept. for nay of the arrangement of the stars, ‘the heavenly hosts,’ as the ornament of the heavens, Gen. ii. 1; Deut. iv. 19; xvii. 3; Is. xxiv. 21; xl. 26; besides occasionally for “y; twice for NINDA, Prov. xx. 29; Is. iii. 19). 3. the world, i. e. the universe (quem κόσμον Graeci nomine ornamenti appellarunt, eum nos a perfecta absolutaque elegantia mundum, Plin. h. n. 2, 3; in which sense Pythagoras is said to have been the first to use the word, Plut. de place. philos. 2, 1, 1 p. 886 ¢.; but ace. to other accounts he used it of the heavens, Diog. L. 8, 48, of which it is used several times also by other Grk. writ. [see Menag. on Diog.…
Read the full entry →κόσμος. Interesting exx. of ὁ κόσμος, ‘‘ the world,” are afforded by OG/S 4583 (c. B.C. 9) (= Priene 105), where the birthday of the divine Augustus is referred to as the beginning of good news to the world—ptev δὲ τῶι κόσμωι τῶν δι᾽ αὐτὸν εὐανγελίζων ἡ γενέθλιος] τοῦ θεοῦ, and Sy// 376%! where, on the occasion of the proclamation of the freedom of all the Greeks at the Isthmian games in a.D. 67, the Emperor Nero is described as 6 τοῦ παντὸς κόσμου κύριος Νέρων. With the hyperbolical usage in Rom 15. we may compare a sepulchral inscr, from Egypt, in which a certain Seratus states that he lies between mother and brother—éy καὶ ἡ σωφροσύνη κατὰ τὸν κόσμον λελάληται (Archiv ν. p. 169, No. 245): see also P Lond 98110 (iv/a.p.) (= III. p. 242, Chrest. I. p. 157) ἡ yap εὐφημία σου, πάτερ, περιεκύκλωσεν τὸν κ[όσ]μον ὅλον ὡς ἀγαθὸν marépa—a letter to a bishop. Other exx. of the word are ΟΟ 15…
Read the full entry →κόσμος (kosmos) — world.
κόσμος, ὁ,
order, κατὰ κόσμον in order, duly, εὖ κατὰ κ. [Refs 8th c.BC+]; οὐ κατὰ κ. shamefully, [Refs 8th c.BC+] to sit in order, [Refs 8th c.BC+]; κ. φέρειν bear becomingly, [Refs 5th c.BC+]; κόσμῳ οὐδενὶ κοσμηθέντες in no sort of order, [Refs 5th c.BC+]; φεύγειν, ἀπιέναι οὐδενὶ κ., [Refs], etc.; ἀτάκτως καὶ οὐδενὶ κ. [Refs 5th c.BC+]; οὐκέτι τὸν αὐτὸν κ. no longer in the same order, [Refs 5th c.BC+]: generally, of things, natural order, γίνεται τῶν τεταρταίων ἡ κατάστασις ἐκ τούτου τοῦ κ. [Refs 5th c.BC+]
2. good order, good behaviour [Refs 5th c.BC+]; κ. χείρ, of a beggar, [Refs 2nd c.AD+]; κοῖλος μήν short month, [Refs 4th c.BC+]; ἐξηγεομένων.. τὸν κ. αὐτοῦ the…
κόσμος
kosmos
probably from the base of 2865; orderly arrangement, i.e. decoration;
by implication, the world (in a wide or narrow sense, including its
inhabitants, literally or figuratively (morally)):--adorning, world.
see GREEK for 2865
κόσμος, ου, ὁ
n.m.
the world, universe
κόσμος kosmos 186x
(1) pr. order, regular disposition; ornament, decoration, embellishment, 1 Pet. 3:3; (2) the world, the material universe, Mt. 13:35; the world, the aggregate of sensitive existence, 1 Cor. 4:9; the lower world, the earth, Mk. 16:15; the world, the aggregate of mankind, Mt. 5:14; the world, the public, Jn. 7:4; in NT the present order of things, the secular world, Jn. 18:36; the human race external to the Jewish nation, the heathen world, Read the full entry →
κόσμος κόσμος, ου, order, κόσμῳ and κατὰ κόσμον in order, duly, Il., etc.; μὰψ ἀτὰρ οὐ κατὰ κόσμον id. Il.; οὐδενὶ κόσμῳ in no sort of order, Hdt., attic
good order, good behaviour, decency, Aesch., Dem.
the form, fashion of a thing, Od., Hdt.
of states, order, government, Hdt., Thuc.
an ornament, decoration, embellishment, dress, Il., etc.; esp. of women, Lat. mundus muliebris, id. Il., Hes., etc.:—in pl. ornaments, Aesch., etc.
metaph. honour, credit, Hdt., Soph., etc.
a regulator, title of the chief magistrate in Crete, Arist.
the world or universe, from its perfect order, Lat. mundus, Plat., etc.
mankind, as we use "the world," NTest.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
187 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 185 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
ὁ κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμον.
τοῦ κόσμου φυλάξας … … βοηθείας υ … … … ον … δὲ καὶ τοῦ μηδενα
τῶν ἐξ ἀμφοτέρων τέκνων μέρη δύο ἀκολούθως τῇ τῶν … ων γνώμῃ παρέξ γυναικείου κόσμου, ἐφʼ ὃν χρόνον περίεστι ὁ εἷς καὶ ἕκαστος αὐτῶν ὁλοσχερῆ ἐξουσίαν πωλεῖν ὑποτίθεσθαι χρᾶσθαι
δὲ δυσὶ θυγατρᾶσι Ταορσενούφι καὶ Τεφορσάϊτι, χωρὶς οὗ προφέρεται κατεσκευακέναι αὐταῖς χρυσοῦ καὶ ἀργύρου κόσμου καὶ ἱματισμοῦ, δοῦναι εἰς θαλλισμοῦ λόγον ἑκάστῃ ἀργυρίου δραχμὰς ε … , πρὸς τοὺς
The Greek word πῶς (transliterated as pōs) is an interrogative adverb meaning 'how' or 'in what manner.' It appears in direct questions, indirect discourse, and exclamations, often seeking clarification or expressing astonishment. The New Testament uses it in various contexts, including Matthew 12:29 and John 3:4. Notably, Liddell-Scott mentions its use to express displeasure or doubt.
πῶς, interrog. adv., correl. of ὅπως,
prop., in direct questions, how?: c. indic., Mt 12:29, Mk 3:23, Lk 11:18, Jo 3:4, al.; καὶ π., Mk 4:13, Lk 20:44; π. οὖν, Mt 12:26; π. οὐ, Mt 16:11, Lk 12:56; in deliberative questions (cf. Bl., § 64, 6), c. subjc., Mt 23:33 26:54; π. οὖν, Ro 10:14; π. δέ, Read the full entry →
πῶς, (fr. obsol. OS, whence ποῦ, ποῖ, etc. [ef. Curtius § 631]), adv., [fr. Hom. down] ; I. in interroga tion; how? in what way ?— in a direct question, foll. by a. the indicative, it is the expression a. of one seeking information and desiring to be taught: Lk. 1.84; x. 26; Jn.iii.9; ix. 26; 1 Co. xv. 35 [cf. W. 266 (250)]; πῶς οὖν, Jn. ix. 10 Tdf. (but L WH br. οὖν), 19; Ro. iv. 10. B. of one about to controvert another, and emphatically deny that the thing inquired about has happened or been done: Mt. xii. 29; Mk. iii. 23; Lk xi.18; Jn. iii. 4,12; v.44,47; vi.52; ix.16; 1 Jn. iii. 17; iv. 20; Ro. iii. 6; vi. 2; 1 Co. xiv. 7, 9,16; 1 Tim. iii. 5; Heb. ii. 3; καὶ πῶς, Mk. iv. 13; Jn. xiv. 5 [here L txt. Tr WHom. καί]; πῶς οὖν, Mt. xii. 26; Ro. x. 14 RG; mas δέ, Ro. x. 14
πῶς, “*how,” 2 “in what manner,” (a) in direct questions— P Oxy IV. 7441? (B.c. 1) (= Selections, Ὁ. 33) πῶς Sivapal oe ἐπιλαθεῖν : “how can I forget you?” Cf. Ac 85! πῶς yap ἂν δυναίμην; which Field (Vo/es, p. 117) renders, ““Why, how can I?” For the exclamatory πῶς, as in Mk 1074, cf. Philemon fy. 2 ὦ πῶς πονηρόν ἐστιν ἀνθρώπου φύσις | τὸ σύνολον, Epict. Aan. 24. 3 Opare ὑμεῖς, πῶς ἄνισοί ἐστε kal ἀγνώμονες ; see further K. Rupprecht in Philologus \xxx. (V. F. xxxiv.), 1924, p- 207. (6) in indirect discourse—P Oxy IV. 745° (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις, ‘‘ you don't know how he treated me at Oxyrhynchus(?),” P Tebt II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ, “since you know how I esteem and love you”’ (Edd.) (cf. Ac 2018), P Oxy II. 29474 (A.p. 22) (= Selections, p. 36) γράψον μοι πῶς πάλιν ἄνω Aadaxeverat, “‘ write me how his hair is growing…
Read the full entry →πῶς (pōs) — how?!.
πῶς,
Ionic dialect κῶς, interrogative adverb of Manner, how? [Refs 8th c.BC+]; sometimes to express displeasure, [Refs 5th c.BC+]; to express astonishment or doubt, π. εἶπα; [Refs 5th c.BC+]; π. λέγει; [Refs]; π. φῄ; [Refs 5th c.BC+]; π. τοῦτ᾽ ἔλεξα; [Refs 4th c.BC+]; π. τοῦτ᾽ εἶπες α; [Refs 5th c.BC+]; also π. μὴ φῶμεν..; surely we must, [Refs]
__b in dialogue, to ask explanation, with a repetition of a word used by the previous speaker, δίκαια— Answ. π. δίκαι; [Refs 5th c.BC+]; μὴ δίκαιος ὤν—Answ. π. μὴ δίκαιο; [Refs]; συμβολάς—Answ. π. συμβολά; [Refs 2nd c.AD+]; πῶς alone, how so, π., ὅς γε..; [Refs 5th c.BC+]
πῶς πώς
pos
adverb from the base of 4226; an interrogative particle of manner; in
what way? (sometimes the question is indirect, how?); also as
exclamation, how much!:--how, after (by) what manner (means), that.
(Occasionally unexpressed in English).
see GREEK for 4226
πῶς
Adv. & Irg.adv.
how, in what manner
Adv-I — Adverb · interrogativeadverb — it qualifies the verb, and never changes form.
ADV-I ADVerb or adverb and particle combined Interrogative
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
105 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 104 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 65 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡνίκα γὰρ ζῷα διαπλάττειν ἔδοξε τῷ δημιουργῷ, τὰ μὲν πρῶτα τῇ τάξει φαυλότερά πως ἦν, ἰχθύες, τὰ δ’ ὕστατα ἄριστα, ἄνθρωποι, τὰ δ’ ἄλλα μέσα τῶν ἄκρων, ἀμείνω μὲν τῶν προτέρων, χείρω δὲ τῶν ἑτέρων, χερσαῖα καὶ πτηνά.
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον ὑμῶν ἐπιμετρηθῆι.
οὐκ ἔχομεν ὀψώνιον οὐδὲ διαλελογισμένοι εἰσὶν ἡμῖν, καὶ σιτομετρίαν διμήνου οὐκ ἔχομεν. συνεπισκέψει οὖν πῶς ζῶμεν. ἔδωκαν δὲ ἡμῖν ἑκάστωι κεράμιον οἴνου καὶ σίτου ἑκάστωι ἔδωκαν εἰς τὸ
ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ τοῦ νομοῦ διατίθησιν.
ἀρέσκω is a Greek verb meaning 'to please' or 'to serve.' It is often used in the New Testament to express the idea of accommodating oneself to others' desires or interests, as seen in passages like Romans 15:1 and 1 Corinthians 10:33. The word can also imply being agreeable or satisfactory, and it has a range of uses from personal relationships to public resolutions.
ἀρέσκω,
[in LXX chiefly for טוֹב;]
to please (Hom., Hdt., al.): c. dat. pers., Mt 14:6, Mk 6:22, Ro 8:8 15:2, I Th 2:15 4:1, I Co 7:32, 33, 34, Ga 1:10, II Ti 2:4; seq. ἐνώπιον (= Heb. בּעֵנֵי, Bl., § 37, 1; 40, 7), Ac 6:5.
In late Gk., esp. in Inscr., to render service to (v. M, Th., ICC, I Co., 7:32, 33, 34; Cremer, 640 f.); Ro 15:1, 3,
ἀρέσκω ; impf. ἤρεσκον ; fut. apéow; 1 aor. pera; (APQ [see dpa init.]); [fr. Hom. down]; a. to please: τινί, Mt. xiv. 6; Mk. vi. 22; Ro. viii. 8; xv. 2; 1 Th. ii. 15; iv. 1; 1 Co. vii. 32-34; Gal. i. 10; 2 Tim. ii. 4; ἐνώπιόν τινος, after the Hebr. .)}3, Acts vi. 5, (1 K. iii. 10; Gen. xxxiv. 18, ete.). b. to strive to please; to accommodate one’s self to the opinions, desires, interests of others: τινί, 1 Co. x. 33 (πάντα πᾶσιν ἀρέσκω) ; 1 ΤῊ. ii. 4. ἀρέσκειν ἑαυτῷ, to please one’s self and therefore to have an eye to one’s own interests: Ro. xv. 1, 3.
ἀρέσκω. For the idea of service in the interests of others which underlies several of the NT occurrences of this verb (« Th 25, Rom 15, 1 Cor 10%), we may compare its use in monumental inscriptions to describe those who have proved themselves of use to the commonwealth, as OG/S 641 (A.D. 246-7) ᾿Ιούλιον Αὐρήλιον. . . οἱ σὺν αὐτῷ κατελθόντες . . . ἀνέστησαν ἀρέσαντα αὑτοῖς, τειμῆς χάριν, ib. 646135 (iii/A.p.) Σεπτίμ[ιον Οὐορώδην] . . . ἀναλώσαντα καὶ ἀρέσαντα τῇ τε αὐτῇ βουλῇ καὶ τῷ δήμῳ. For ἃ wider sense see the interesting petition of a Jew of Alexandria in the 26th year of Augustus, who, after describing himself as μεταλαβὼν καθ᾽ ὃ δυνατὸν καὶ τῷ πατρὶ [τῆ]ς ἀρεσκούσης παιδείας, goes on to state that he runs the risk τῆς ἰδίας πατρίδος στερηθῆναι (BGU IV. 1140°*), In PSI 94° (ii/A.p.) a woman writes gratefully ὅτι ἤρεσε καὶ τῷ παιδὶ ἡ ποδίς, καὶ προσεδρεύει is τὰ μαθήματα: cf. BGU…
Read the full entry →ἀρέσκω (areskō) — to please.
ἀρέσκω [ᾰ],
imperfect ἤρεσκον[Refs 5th c.BC+]: future ἀρέσω[Refs 4th c.BC+] (συν-) [Refs 3rd c.BC+]: aorist ἤρεσα[Refs 5th c.BC+]., etc., Epic dialect ἄρεσσα[Refs 3rd c.BC+], infinitive ἀρέσαι[Refs 8th c.BC+]: perfect ἀρήρεκα[Refs 1st c.AD+]:—middle, future ἀρέσομαι[Refs 4th c.BC+], Epic dialect ἀρέσσομαι[Refs 8th c.BC+]aorist ἠρεσάμην, Epic dialect ἀρ-[Refs 8th c.BC+], Epic dialect participle ἀρεσσάμενος[Refs 8th c.BC+]: aorist passive in middle sense, [Refs 5th c.BC+]:—passive, aorist ἠρέσθην[Refs 1st c.AD+]
I. of person only, make good, make amends, ἂψ ἐθέλω ἀρέσαι[Refs 8th c.BC+]:—middle, ταῦτα δ᾽ ὄπισθεν ἀρεσσόμεθ᾽ εἴ τι κακὸν νῦν εἴρηται[Refs 8th c.BC+]; σπονδὰς θεοῖς ἀρέσασθαι make full drink-offerings to the gods, [Refs 6th…
ἀρέσκω
aresko
probably from 142 (through the idea of exciting emotion); to be
agreeable (or by implication, to seek to be so):--please.
see GREEK for 142
ἀρέσκω
v.
I please, serve
ἀρέσκω areskō 17x
to please, Mt. 14:6; to be pleasing, acceptable, Acts 6:5; to consult the pleasure of any one, Rom. 15:1, 2, 3; 1 Cor. 10:33; to seek favor with, Gal. 1:10; 1 Thess. 2:4
ἀρέσκω *ἄρω to make good, make up, ἂψ ἀρέσαι to make amends, Il.:—Mid., ταῦτα ἀρεσσόμεθα this will we make up among ourselves, Hom.
Mid. to appease, conciliate, αὐτὸν ἀρεσσάσθω ἐπέεσσιν Od.
after Hom., c. dat. pers. to please, satisfy, flatter, Hdt., attic; ταῦτα ἀρέσκει μοι Hdt.;—so, in Mid., id. Hdt.
in attic also c. acc. pers., οὐ γάρ μ᾽ ἀρέσκει γλῶσσά σου Soph.; τουτί μ᾽ οὐκ ἀρ. Ar.: hence, in Pass., to be pleased, satisfied with a thing, c. dat. rei, Hdt., Thuc.
ἀρέσκει is used, like Lat. placet, to express the resolution of a public body, ταῦτα ἤρεσέ σφι ποιέειν Hdt.:—so in Mid., Thuc.
part. ἀρέσκων, ουσα, ον, grateful, acceptable, Soph., Thuc.
Verb-FAI-3S — Verb · future · active · indicative · third person · singularfuture active indicative — an action still to come.
V-FAI-3S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Singular
17 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 17 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 20 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.
ὀρθῶς οὖν τῇ ἡδονῇ λέγεται, ὅτι ὁ νοῦς σου τηρήσει τὸ κεφάλαιον καὶ ἡγεμονικὸν δόγμα, καὶ σὺ τηρήσεις αὐτοῦ, τοῦ νοῦ, τὰς ἐπιβάσεις καὶ ἐφιδρύσεις τῶν ἀρεσκόντων, αἷς αἱ πτέρναι κατὰ λόγον εἰκάσθησαν.
τῷ δʼ οὐκ ἤρεσεν ἡ γνώμη παρʼ ἀλλοφύλοις ἀνδράσι ξενοῦσθαι, Χαναναίων γὰρ ἦν ἡ πόλις, ἀλλὰ προελθόντας εἴκοσι στάδια εἰς οἰκείαν ἠξίου κατάγεσθαι πόλιν, καὶ κρατήσας τῇ γνώμῃ παρῆν εἰς Γαβὰν φυλῆς τῆς Βενιαμίτιδος ἤδη ὀψίας οὔσης.
ἐξαλείψωμεν ἀφ̓ ἡμῶν τὰ πρότερα ἁμαρτήματα καὶ μετανοήσαντες ἐκ ψυχῆς σωθῶμεν, καὶ μὴ γινώμεθα ἀνθρωπάρεσκοι μηδὲ θέλωμεν μόνον ἑαυτοῖς ἀρέσκειν, ἀλλὰ καὶ τοῖς ἔξω ἀνθρώποις ἐπὶ τῇ δικαιοσύνῃ, ἵνα τὸ ὄνομα δἰ ἡμᾶς μὴ βλασφημῆται.
τὸ ἀφαρπάσαι τι, ἀλλὰ ἡ σὴ ψυχὴ ἐπίσταται, ὅτι ὡς δοῦλος ἐπʼ ἐλευθερίᾳ θέλει ἀρέσαι οὕτω καὶ ἐγὼ τὴν φιλίαν σου θέλων ἄμεμπτον ἐμαυτὸν ἐτήρησα οἵαν γὰρ ὕβριν μοι
κιν … … ν … … … τοῦ διεληλυθότος ἑνδεκάτου ἔτους, ὡς καὶ ἤρεσεν, τῶι ὑπάρχοντι ἡμῖν περὶ Ψ … ας ἀμπελῶνι τὰς λοιπὰς ἀργυρίου δραχμὰς δέκα· γίνονται
δὲ ἰατρικὴν ζητεῖς, οὐκ ἔνι ὧδε. κόμισαι ἐπὶ λόγῳ τοῦτο τὸ ἀκόνιον. ἄν σοι ἀρέσῃ, πέμψον μοι ὅτι ἀρέσκει καὶ μεῖζον σοι πέμψω. περὶ τοῦ λιβάνου, ἔπεμψα εἰς Κομπασι
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
The Greek word γυνή (i.e., *gunē*) means 'woman' and can refer to any female, including wives and unmarried women. It is used in various contexts in the New Testament, such as addressing women with respect or affection. The term also specifically denotes a wife and appears in passages like Matthew 1:20 and 14:3. Lexicons note that it can imply different nuances depending on the context.
γυνή, -αικός, ἡ; 1. univ. a woman of any age, whether a virgin, or married, or a widow: Mt. ix. 20; xiii. 33; xxvii. 55; Lk. xiii. 11; Acts v. 14, ete.; ἡ μεμνηστευμένη τινὶ γυνή, Lk. ii. 5 RG; ἡ ὕπανδρος γυνή, Ro. vii. 2 ; γυνὴ xnpa, Lk. iv. 26 (1 K. vii. 2 (14); xvii. 9; femina vidua, | Nep. praef. 4). 2. a wife: 1 Co. vii. 3 sq. 10, 13 sq.; | Eph. ν. 22, ete.; γυνή τινος, Mt. v. 31 sq. ; xix. 3,5; Acts v. 1, 7; 1 Co. vii. 2; Eph. v. 28; Rev. ii. 20 [G L WH mrg.], ete. of a betrothed woman: Mt. i. 20, 24. ἡ γυνὴ τοῦ πατρός his step-mother: 1 Co. v. 1 (38 NW, Lev. xviii. 8). ἔχειν γυναῖκα : Mt. xiv.4; xxii. 28; Mk. vi. 18; xii. 23; Lk. xx. 33; see ἔχω, I. 2b. fin. γύναι, as a form of address, may be used — either in indignation, Lk. xxii. 57; or in admiration, Mt. xv. 28; or in kindness and favor, Lk. xiii. 12; Jn. iv. 21; or in respect, Jn. ii. 4; xix. 26, (as in Hom. Il. 3, 204; Od.…
Read the full entry →γυνή. This old noun retains from Homer down to MGr—where it has only changed its declension (ἡ yvvaika)—the two meanings of ‘‘woman”’ and ‘‘ wife”: it is superfluous to illustrate the one or the other, as we should get no light on the only questions that arise in NT, such as which word to use in rendering Mt 578. The meeting of two words characteristic of that passage does, however, make it worth while to quote Wiinsch 4 58° (iii/A.D.), where Domitiana prays that her lover may be wholly devoted to her, μηδεμίαν ἄλλην γυναῖκα μήτε παρθένον ἐπιθυμοῦντα. That γυναῖκα = ‘* married woman” in Mt /.c. is anyhow probable. The phrase of Mk 1215 ἢ etc., may be paralleled in the oldest word is | | the Κοινή. yovla extant Greek papyrus, P Eleph 1° (B.c. 311) (= Selections, p. 2) λαμβάνει Ἡρακλείδης Δημητρίαν Koray γυναῖκα γνησίαν παρὰ τοῦ πατρός κτλ. The irregularity of the word’s flexion naturally…
Read the full entry →γυνή (gunē) — woman.
γῠνή,
Doric dialect γυνά, Boeotian dialect βανά (see entry), ἡ, genitive γυναικός, accusative γυναῖκα, vocative γύναι (γυνή [Refs 6th c.BC+]: Aeolic dialect dative plural γυναίκεσσι [Refs 7th c.BC+]:—woman, opposed to man,[Refs 8th c.BC+] substantive, γ. ταμίη[Refs 8th c.BC+]; γρηΰς (which see), ἀλετρίς (which see), δμῳαὶ γυναῖκες [Refs 8th c.BC+]: vocative, as a term of respect or affection, mistress, lady, [Refs 5th c.BC+]; φαντὶ γυναῖκες the lasses say, [Refs]; πρὸς γυναικός like a woman, [Refs 4th c.BC+]; ὅρκους γυναικὸς εἰς ὕδωρ γράφω [Refs 5th c.BC+]
II. wife, spouse, [Refs 8th c.BC+]; opposed to ἑταίρα, [Refs 4th c.BC+]; γ. γνησία, [Refs 4th c.BC+]; also, concubine, [Refs 8th c.BC+]
γυνή
gune
probably from the base of 1096; a woman; specially, a wife:--wife,
woman.
see GREEK for 1096
γυνή, αικός, ἡ
n.f.
a woman, wife, my lady
γυνή Prob. from same Root as γίγνομαι. a woman, Lat. femina, opp. to man, Hom., etc.; with a second Subst., γυνὴ ταμίη housekeeper, δέσποινα γ., δμωαὶ γυναῖκες, etc., id. Hom.:—in voc. often as a term of respect, mistress, lady, Theocr.:— πρὸς γυναικός like a woman, Aesch.
a wife, spouse, opp. to παρθένος, Hom., Xen.
a mortal woman, opp to a goddess, Hom.
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
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
221 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 214 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 424 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.
πάλιν δ’ αὖ γυναιξὶν ἡ φορὰ τῶν καταμηνίων εἰς ἑπτὰ τὰς πλείστας ἡμέρας χορηγεῖται.
περὶ Σάρρας τῆς Ἁβράμου γυναικός, καὶ πῶς τὸν βίον κατέστρεψεν.
ἀκούσατε οὖν περὶ τοῦ λαοῦ τί λέγει ἡ γραφή: Ἐδεῖτο δὲ Ἰσαὰκ περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν: καὶ συνέλαβεν.
ὠνὴν Αἰγυπτίαν ἥν ἔθετο διʼ Ἐσπνούθιος Αἰγυπτίου μονογράφου Κροκοδίλων πόλεως Τνεφερῶτι τῇ τοῦ Νεχθανούπιος γυναικὶ ἀντὶ τῆς παρακεχωρημένης ἐν τῆι ἄνω σφραγῖδι ἀρούρας μιᾶς ἡμίσους τετάρτου ὑφʼ ὑμῶν· καὶ
εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ μὴ ἐπελεύσεσθαι Ὧρον μηδʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ ἐπὶ τὸν
τὰ προγεγραμμένα. τοῦτο δʼ ἐστὶν τὸ ὀφείλημα ὃ ὤφειλεν Ἁρπὼς Παβῦτος καὶ ἡ τούτου γυνὴ Ταρεῆσις. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.