1 Corinthians 9:24 — Word Study
N1904Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
BSASurelyou you knoweidō■ thathoti thoseho inen a race coursestadios [a competitive running event, a test of endurance] runningtrechō▸ [those who participate, athletes] allpas indeedmen run,trechō▸ [exert themselves, strive] oneehis [a single individual, the winner] howeverde receiveslambanō▸ [is given, obtains] theho prize?brabeion [a reward, a trophy] Thusohutō, ohutōs [with diligence, with purpose] do runtrechō▸ [exert yourselves, strive] thathina you may grasp [it].katalambanō▸ [grasp, seize, the reward, the crown]
| Greek | English | Parsing |
|---|---|---|
| Οὐκ | Surely | Particle, negative |
| οἴδατε | you know | Verb, perfect, active |
| ὅτι | that | Conjunction |
| οἱ | those | Article, nominative, plural |
| ἐν | in | Preposition |
| σταδίῳ | a race course | Noun, dative, singular |
| τρέχοντες | running | Verb, present, active |
| πάντες | all | Adjective, nominative, plural |
| μὲν | indeed | Particle |
| τρέχουσιν, | run, | Verb, present, active |
| εἷς | one | Adjective, nominative, singular |
| δὲ | however | Conjunction |
| λαμβάνει | receives | Verb, present, active |
| τὸ | the | Article, accusative, singular |
| βραβεῖον; | prize? | Noun, accusative, singular |
| οὕτως | Thus | Adverb |
| τρέχετε | do run | Verb, present, active |
| ἵνα | that | Conjunction |
| καταλάβητε. | you may grasp [it]. | Verb, second aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do you not know that in a race all the runners run, but only one receives the prize? Run in such a way as to take the prize. |
| KJV | Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. |
| ASV | Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. |
| YLT | have ye not known that those running in a race — all indeed run, but one doth receive the prize? so run ye, that ye may obtain; |
| WEB | Don’t you know that those who run in a race all run, but one receives the prize? Run like that, so that you may win. |
| BBE | Do you not see that in a running competition all take part, but only one gets the reward? So let your minds be fixed on the reward. |
Where they part company is οἴδατε — see How Translations Differ.
The sentence is structured around a main clause with two subordinate clauses explaining the race and an imperative urging action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbοιδατε
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 9:24
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 — Running the Race of Faithgenerated
1 Corinthians 9:24 is part of Paul's broader discussion on the discipline required in the Christian life. He uses the metaphor of a race to illustrate that just as athletes train rigorously to win a prize, Christians must also strive diligently in their faith. This passage encourages believers to focus on the eternal rewards that come from living a life dedicated to God, contrasting the temporary rewards of athletic competitions with the lasting crown promised to those who persevere in their faith.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 12:10 | I spoke through the prophets and multiplied their visions; I gave parables through the prophets. |
| 2 | Psalm 19:5 | Like a bridegroom emerging from his chamber, like a champion rejoicing to run his course, |
| 3 | Ecclesiastes 9:11 | I saw something else under the sun: The race is not to the swift, nor the battle to the strong; neither is the bread to the wise, nor the wealth to the intelligent, nor the favor to the skillful. For time and chance happen to all. |
| 4 | Jeremiah 12:5 | “If you have raced with men on foot and they have worn you out, how can you compete with horses? If you stumble in a peaceful land, how will you do in the thickets of the Jordan? |
| 5 | 1 Corinthians 9:26 | Therefore I do not run aimlessly; I do not fight like I am beating the air. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — βραβεῖον, brabeiongenerated
The Greek word βραβεῖον is a noun meaning 'prize' or 'reward', specifically the award given in athletic competitions. It emphasizes the idea of victory and achievement, much like the trophies awarded to winners. In this context, it symbolizes the ultimate reward for believers — eternal life and the blessings that come from faithfully following Christ.
Paul's use of this term highlights the seriousness of the Christian race, suggesting that just as athletes aim for a tangible prize, Christians should pursue their spiritual goals with the same intensity and dedication.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as, 'Do you not know that in a race all the runners run, but only one receives the prize? Run in such a way as to take the prize.' This aligns closely with the KJV and ASV, which also emphasize the competitive nature of the race and the singularity of the prize.
However, WEB and BBE use slightly different phrasing, with WEB stating, 'Run like that, so that you may win,' which emphasizes the action of running towards victory rather than merely receiving a prize.
Sentence Structuregenerated
The main finite verb is οἴδατε, you know, which introduces a statement about the race. The structure includes a subordinate clause explaining the nature of the race, and a second clause urging the audience to run in a specific manner.
The sentence is constructed with a series of clauses that build upon one another, creating a logical flow from the knowledge of the race to the imperative action of running to win.
Septuagint Backgroundgenerated
The words in 1 Corinthians 9:24 reflect a significant connection to the Septuagint, particularly with the use of τρέχοντες (trechō) and τρέχουσιν (trechō), both meaning 'running'. These terms correspond to the Hebrew רוּץ (rûṣ), which also means 'run', found in the LXX. This choice emphasizes the active and competitive nature of the race Paul is describing.
Additionally, the word λαμβάνει (lambanō), meaning 'receives', translates the Hebrew לָקַח (lāqaḥ), meaning 'take'. This reinforces the idea that while many participate in the race, only one successfully takes the prize, highlighting the importance of striving to attain the goal.
In plain words — the whole versegenerated
1 Corinthians 9:24 compares the Christian life to a race where everyone runs, but only one wins the prize. Paul encourages believers to run in such a way that they can seize the prize, which represents the rewards of faithfulness and perseverance in their spiritual journey.
Frequently Asked Questionsgenerated
The 'prize' refers to the eternal rewards and blessings that come from living a faithful Christian life, symbolizing the ultimate goal of salvation and communion with God.
Paul uses the race metaphor to illustrate the discipline, focus, and effort required in the Christian life, encouraging believers to strive for their spiritual goals as athletes do in competitions.
Running your race well involves being disciplined in your spiritual practices, focusing on your relationship with God, and striving to live according to His will, much like an athlete trains for a competition.
Paul implies that those who do not run with purpose may miss out on the rewards of their faith, emphasizing the importance of intentionality in the Christian walk.
Reflection Questionsgenerated
- What are some specific ways I can discipline myself in my spiritual life to run my race well?
- How does understanding the concept of a prize motivate me in my daily walk with Christ?
- In what areas of my life do I need to strive more diligently to achieve the goals God has set for me?
- How can I encourage others in my community to run their race with purpose and determination?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to discuss the discipline required in the Christian life and the pursuit of spiritual rewards.
But I so run, not as uncertainty; I fight, not as One beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway."Early Church Fathers on 1 Corinthians 9 →
Your master, Jesus Christ, has anointed you with his Spirit and has brought you to this training ground. He determined long before the day of the contest to take you from a softer way of life to a harsher regimen,Early Church Fathers on 1 Corinthians 9 →
So then, my brothers, let us strive, knowing that the contest is close at hand and that many make voyages for corruptible contests, but not all are crowned—only those who have labored much and striven well.Early Church Fathers on 1 Corinthians 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 9:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKnow ye not that they which run in a race,.... The allusion in this and the following verses is to the Grecian games, which consisted, among other things, of running of races, and of wrestling,
Read John Gill on 1 Corinthians 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKnow ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. Know ye not.
Read Robert Jamieson on 1 Corinthians 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe apostle presseth all his former discourse by minding them of the difficulty of getting to heaven, and of the obligation that lay upon them to be the first in the spiritual race. To this purpose he fetcheth a similitude from what they saw daily, in the practice of those who frequented those games by which the Romans and Corinthians were wont to divert themselves. They had several, known by the names of the Olympian, Pythian, Nemean, and Isthmian games, the latter of which were most proper to Greece. At these games there were several that ran races, either on foot or on horseback: and several that wrestled. The reward was a crown, or garland: and for those that ran, we read that the crown…
Read Matthew Poole on 1 Corinthians 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. Ver. 24. Know ye not] The apostle argueth from their profane sports, yet approveth them not; as neither doth the Lord patronize usury, Matthew 25:27; injustice, Luke 16:1; thefts, 1 Thessalonians 5:2; dancing, Matthew 11:17. So run that ye may obtain, ] Here is the race, but above the crown, saith Ignatius to Polycarp. (ωδεμενεστιτοσταδιον, εκειδεοιστεφανοι.) Run to get the race, said Mr Bradford to his fellow sufferers, you are almost at your journey’ s end. I doubt not but our Father will with us send to you also, as he did to Elias, a fiery chariot to convey us into his kingdom.…
Read John Trapp on 1 Corinthians 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Know ye not . . .—The illustration which follows refers to these Isthmian games (so called from their taking place in the isthmus where Corinth stood) with which his readers would be familiar. These, like the other games of Greece—the Olympian, Pythian, and Nemean—included every form of athletic exercise, and stood on an entirely different footing from anything of the kind in modern times. For the Greek, these contests were great national and religious festivals. None but freemen could enter the lists, and they only after they had satisfied the appointed officers that they had for ten months undergone the necessary preliminary training. For thirty days previous to the contest the…
Read Charles John Ellicott on 1 Corinthians 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. They which run in a race run all] It is sufficiently evident that the apostle alludes to the athletic exercises in the games which were celebrated every fifth year on the isthmus, or narrow neck of land, which joins the Peloponnesus, or Morea, to the main land; and were thence termed the Isthmian games. The exercises were running, wrestling, boxing, throwing the discus or quoit, c. to the three first of these the apostle especially alludes. But one receiveth the prize?] The apostle places the Christian race in contrast to the Isthmian games; in them, only one received the prize, though all ran; in this, if all run, all will receive the prize; therefore he says, So run that ye may…
Read AdamClarke on 1 Corinthians 9 →CambridgeThe Cambridge Bible for Schools and Colleges24–27. Exhortation to Self-restraint24. Know ye not that they which run in a race run all, but one receiveth the prize?] Not that this is the case in the Christian course, but that each should manifest the same eagerness and sustained effort as if the prize could be given to one only. The Corinthians are now exhorted to follow the example of their teacher in all self-mistrust and self-restraint. There can be little doubt that there is an allusion here to the Isthmian games, which took place every three years at a spot on the seacoast about nine miles from Corinth. This was one of those festivals “which exercised so great an influence over the Grecian mind, which were, in fact, to their…
Read Cambridge on 1 Corinthians 9 →Albert Barnes1798–1870Barnes' Notes on the BibleKnow ye not ... - In the remainder of this chapter, Paul illustrates the general sentiment on which he had been dwelling - the duty of practicing self-denial for the salvation of others - by a
Read Albert Barnes on 1 Corinthians 9 →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
Do you not know that in a race all the runners run, but only one receives the prize? Run in such a way as to take the prize.
Don’t you know that those who run in a race all run, but one receives the prize? Run like that, so that you may win.
Do you not know that in a race all the runners run, but only one receives the prize? Run in such a way as to take the prize.
Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win.
Tyndale line
Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain.
Know ye not that they which run in a race run all, but one receiveth the prize? Even so run, that ye may attain.
Know ye not, that they who run in a race, all run, but one receiveth the prize? So run, that ye may obtain.
Knowe ye not, that they which runne in a race, runne all, yet one receiueth the price? so runne that ye may obtaine.
Strictly literal
Know ye not that they who run in [the] race-course run all, but one receives the prize? Thus run in order that ye may obtain.
have ye not known that those running in a race — all indeed run, but one doth receive the prize? so run ye, that ye may obtain;
have you not known that those running in a race—all indeed run, but one receives the prize? So run that you may obtain;
Do you not know that in a race all the runners run the race, but that only one receives the prize? So run to win the prize.
From the Latin
Know you not that they that run in the race, all run indeed, but one receiveth the prize? So run that you may obtain.
Simplified
Wouldn't you agree that there are many runners in a race, but only one gets the prize? So run your best, so you may win!
Do you not see that in a running competition all take part, but only one gets the reward? So let your minds be fixed on the reward.
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.
Nescitis quod ii qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium ? Sic currite ut comprehendatis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܝܕܥܝܢ ܐܢܬܘܢ ܕܐܝܠܝܢ ܕܒܐܣܛܕܝܘܢ ܪܗܛܝܢ ܟܠܗܘܢ ܗܘ ܪܗܛܝܢ ܐܠܐ ܚܕ ܗܘ ܢܣܒ ܠܗ ܙܟܘܬܐ ܗܟܢܐ ܗܪܛܘ ܐܝܟ ܕܬܕܪܟܘܢ
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 οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
The standard critical text of the New Testament.
Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
The previous edition, still widely cited.
Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
The Society of Biblical Literature edition, freely licensed.
Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
The edition that turned scholarship toward the earliest manuscripts.
Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
An independent critical text built from the oldest witnesses then known.
Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
A recent critical edition following documentary evidence closely.
Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
The reading of the majority of surviving manuscripts.
Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 9:24
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
Verb-RAI-2P — Verb · perfect · active · indicative · second person · pluralperfect active indicative — a past action whose result still stands.
V-RAI-2P Part of Speech: Verb Tense: peRfect Voice: Active Mood: Indicative Person: second Number: Plural
285 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 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 1,293 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 →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
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 most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
στάδιον refers to a measure of length, specifically 600 Greek feet or one-eighth of a Roman mile, and is often associated with a race-course. It appears in several New Testament passages, including Matthew and John, where it denotes both distance and the context of racing. The term is built from the root of ἵστημι, meaning 'to stand' or 'to be fixed,' highlighting its use as a standard measure.
στάδιον, -ου, τό pl., στάδια (Jo 6:19, T), and metapl., στάδιοι (v. B1., § 9, 1),
[in LXX: Da LXX 4:9, Su 37, II Mac 11:5 12:9 ff. * ;]
a stadium, i.e.
a measure of length = 600 Greek feet or 1⁄8 of a Roman mile Mt 14:24 (Rec., WH, txt., R, mg.), Lk 24:13, Jo 6:19 11:18, Re 14:20 21:16, and, this being the length of the Olympic course,
a race-course: I Co 9:24.†
στάδιον, -ov, plur. ra στάδια [ Jn. vi. 19 Tdf.], and of στάδιοι (so [ Mt. xiv. 24 Tr txt. WH txt.]; Lk. xxiv. 13; Jn. vi. 19 [not Tdf.]; Rev. xxi. 16 [Εἰς GLWHmrg.]; 2 Mace. xi.5; xii. 10, 29; in the other pass. the gend. is not apparent [see 7df. Proleg. p. 117; WH. App. p. 157]; Kriiger 8 19, 2, 1), (STAQ, ἵστημι; hence prop., ‘established,’ that which stands fast, a‘ stated’ distance, a ‘fixed standard’ of length), a s/adium, i. 6. 1. ἃ measure of length comprising 600 Grk. feet, or 625 Roman feet, or 125 Roman paces (Plin. h. n. 2, 23 (21), 85), hence one eighth of a Roman mile [i. 6. 6063 Eng. feet (about 15 m. less than one fifth of a kilom.)]; the space or distance of that length [A.V.a furlong]: [Mt. xiv. 24 Tr txt. WH txt.]; Lk. xxiv. 13; Jn. vi. 19; xi. 18; Rey. xiv. 20; xxi. 16. 2. a race-course, i.e. place in which contests in running were held; the one who outstripped the…
Read the full entry →στάδιος (stadios) — stadium.
στάδιος [ᾰ], α, ον,
(ἵστημι) standing fast and firm, σ. ὑσμίνη close fight, fought hand to hand, [Refs 8th c.BC+]; ἐνὶ σταδίῃ (i.e. ὑσμίνῃ) [Refs 8th c.BC+], compare σταδαῖο; [πῖδαξ] σταδίη μένει, of a spring from which no water flows, [Refs 3rd c.AD+]
2. firm, fixed, θάλαμοι [Refs 5th c.BC+]. immobility, [Refs 2nd c.AD+]
3. standing upright or straight, σ. χιτών,= ὀρθοστάδιον, an ungirt tunic hanging in straight plaits, [Refs 3rd c.BC+], compare στατό; θώραξ σ. a stiff breastplate, plate-armour, opposed to στρεπτός or ἁλυσιδωτός, [Refs 3rd c.BC+]
II. (ἵστημι A.IV) weighed, [Refs 2nd c.BC+]
στάδιος
stadion
stadios stad'-ee-os
from the base of 2476 (as fixed); a stade or certain measure of
distance; by implication, a stadium or race-course:--furlong, race.
see GREEK for 2476
στάδιον, ου, τό
n.m. & n.n.
one eighth of a Roman mile
στάδιον stadion 7x
pr. a fixed standard of measure; a stadium, the eighth part of a Roman mile, and nearly equal to a furlong, containing 201.45 yards, about 192 meters, Lk. 24:13; Mt. 14:24; Jn. 6:19; 11:18; Rev. 14:20; 21:16; a race-course, a race, 1 Cor. 9:24*
στάδιον pl. στάδια and στάδιοι, but never στάδιος in sg. στῆναι a fixed standard of length, a stade, = 100 ὀργυιαί or 6 πλέθρα, i. e. 600 Greek or 606 3/4 English feet, about 1/8 of a Roman mile, Polyb.: —ἑκατὸν σταδίοισιν ἄριστος "best by a hundred miles, " Ar.; πλεῖν ἢ σταδίῳ λαλίστερος more loquacious than a mile and more, id. Ar.
a race-course (that of Olympia being a stade long), Pind., etc.; ἀγωνίζεσθαι στ. to run a race, Hdt.; στ. νικᾶν to win one, Xen.
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
kors (from Latin cursus, "a running," "race," "voyage," "way"):
(1) euthudromeo, "forward or onward movement," as of a ship: "We made a straight course" (Ac 16:11; compare Ac 21:1); "We had finished our course." (the Revised Version (British and American) "voyage," Ac 21:7).
(2) A (prescribed or self-appointed) path, as of the sun: "Swift is the sun in his course" (1 Esdras 4:34); of the stars: "The stars in their courses fought against Sisera" (Jud 5:20 the King James Version) (see ASTRONOMY; ASTROLOGY); of a river (or irrigating canal?): "as willows by the watercourses" (Isa 44:4); of a race (techo "that the word of the…
7 occurrences in the New Testament, rendered 2 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 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐὰν μέντοι πορευόμενος μήτε κάμῃ, ὡς ὑπενδοὺς ὀκλάσαι, μήτε ῥᾳθυμήσῃ, ὡς παρ’ ἑκάτερα ἐκτραπόμενος πλανᾶσθαι τῆς μέσης καὶ εὐθυτενοῦς διαμαρτὼν ὁδοῦ, μιμησάμενος δὲ τοὺς ἀγαθοὺς δρομεῖς τὸ στάδιον ἀπταίστως ἀνύσῃ τοῦ βίου, στεφάνων καὶ ἄθλων ἐπαξίων…
Βάλακος δʼ αὐτὸς ἀφικνεῖται τὸν μάντιν σὺν βασιλικῇ θεραπείᾳ φιλοτίμως ἀγόμενος εἰς ὄρος, ὅπερ ὑπὲρ κεφαλῆς αὐτῶν ἔκειτο τοῦ στρατοπέδου σταδίους ἀπέχον ἑξήκοντα.
ὅρμους ἐφ’ ἡμέρας ρπ καὶ κατάγειν παρὰ μὲν τῶν πλεῖον ἀπεχόντων τόπων ἕως ρκ σταδίων ἐφ’ ἑκάστου ὑποζυγίου πυροῦ ἀρτάβας υπ, ἡμιόνου ψκ, ἵππου ψκ, καμήλου ϡξ
καὶ ἀριστ … α … ειχ καὶ αν … … … … … τῷ σταδίῳ τοῦ … … … ν … μ … ων … ρα
ἄνακαθάρσεως τῶν καμίνων … μεγάλων σελλίων καὶ τῶν μικρῶν … ἄνακαθάρσεως τῶν μέτρων καὶ σταδίων … τῶν γ χαλκοθεσίων … τῶν αὐτῶν γ χαλκοθεσίων
τρέχω (trechō) means 'to run' and is used both literally and metaphorically in various contexts. It can refer to physical running, as seen in Mark 5:6 and John 20:2, or to striving towards a goal, as in Romans 9:16 and Galatians 5:7. The word is built from the root related to running and includes various compound forms. Notably, it appears in the metaphor of a race in Hebrews 12:1.
τρέχω
[in LXX chiefly for רוּץ ;]
to run: Mk 5:6, Jo 20:2, 4, I Co 9:24, 26; c. inf., Mt 28:8; seq. ἐπί, Lk 24:12 [T |[WH]| R, mg., om.]; εἰς, Re 9:9; ptcp., δραμών, c. indic., Mt 27:48, Mk 15:36, Lk 15:20. Metaph., from runners in a race, of swiftness or of effort to attain an end: Ro 9:16, Ga 2:2 5:7, Phl 2:16; τ. ἀγῶνα (Hdt., Eur., al.),
τρέχω ; impf. ἔτρεχον ; 2 aor. ἔδραμον ; fr. Hom. down; Sept. for y95 torun; a. prop.: of persons in haste, Mk. v. 6; Jn. xx. 2,4; with a telic inf. Mt. xxviii. 8; δραμών with a finite verb, Mt. xxvii. 48; Mk. xv. 36; Lk. xv. 20; τρέχω ἐπί with an ace. of place, Lk. xxiv. 12[T om. LTr br. WH reject the vs.]; εἰς πόλεμον, Rey. ix. 9; of those who run in a race-course (ἐν σταδίῳ), 1 Co. ix. 24, 26. b. metaph.: of doctrine rapidly propagated, 2 Th. iii. 1[R.V. run]; by a metaphor taken from the runners in a race, to exert one’s self, strive hard; to spend one’s strength in performing or attaining something: Ro. ix. 16; Gal. v. 7; εἰς κενόν, Gal. ii. 2 [W. 504 (470); B. § 148, 10]; Phil. ii. 16; τὸν ἀγῶνα, Heb. xii. 1 (see ἀγών, 2); the same expression occurs in Grk. writ., denoting to incur extreme peril, which it requires the exertion of all one’s efforts to overcome, Hat. 8, 102; Eur.…
Read the full entry →τρέχω in the lit. sense ‘‘ run” occurs in a criminal process of an Alexandrian gymnasiarch before the Emperor Commodus, P Oxy I. 33 versoiii12 (= Chrest. I. p. 35) © ἠβό[κατο]ς εὐθὺς δραμὼν παρέθετο [τῷ] κυρίῳ λέγων, “‘Kipte, κάθῃ, “Ῥωμαῖοι γονγύζο[υσ]ι,᾿ “the veteran forthwith ran and told his lord, saying, ‘ Lord, while you are sitting in judgment, the Romans are murmuring.’’” The same document shows τρέχω in its derived sense ‘‘ strive” —! 1 τρέχε, τέκνον, τελεύτα. κλέος σοί ἐστιν ὑπὲρ τῆς γλυκυτάτης σου πατρίδος τελευτῆσαι, ‘onward, my son, to death, it is a glory for you to die for your beloved country” (Edd.). See also P Lond 1307? (horoscope—i/ii A.D.) (=I. p. 135) μοίρας ἔτρεχε δεκατρεῖς, and J/enandrea p. 73} ἵν᾿ ἀναπηδήσας τρέχῃ, ‘‘that he might jump up and come at a run.” We may add a wooden tablet, apparently for school use, published in Afé/. Weco/e p. 181 (= Katbel Praef.…
Read the full entry →τρέχω (trechō) — to run.
τρέχω,
[Refs 8th c.BC+]future θρέξομαι (ἀπο-) [Refs 5th c.BC+]; θρέξω only in [Refs 3rd c.BC+]; but ἀπο-θρέξεις [Refs 5th c.BC+]aorist 1 ἔθρεξα (see. below):—but the usual future and aorist come from the root δραμ-, i.e. δρᾰμοῦμαι [Refs 5th c.BC+]; Ionic dialect δραμέομαι [LXX+6th c.BC+]; δράμομαι in compound ἀναδράμεται [Refs 1st c.AD+]aorist 2 ἔδρᾰμον (see. below): perfect δεδράμηκα [ᾰ] [Refs 5th c.BC+]pluperfect ἐδεδραμήκεσαν (κατ-) [Refs 5th c.BC+]perfect δέδρομα (ἀνα-, ἐπι-) [Refs 8th c.BC+] —passive, perfect δεδράμημαι (ἐπι-) [Refs 5th c.BC+]—The Verb is not common in [Refs 8th c.BC+], who has present in [Refs 8th c.BC+] was also old Attic dialect, epigram cited in [Refs 5th c.BC+]; but the common aorist was ἔδραμον, [Refs 8th c.BC+]—Doric dialect τράχω [ᾰ] [Refs 5th c.BC+]: future θραξοῦμαι [Refs 5th c.AD+]:—run, of men, ἰθὺς δράμε [Refs 8th…
Read the full entry →τρέχω
trecho
apparently a primary verb (properly, threcho; compare 2359); which
uses dremo drem'-o (the base of 1408) as alternate in certain tenses;
to run or walk hastily (literally or figuratively):--have course, run.
see GREEK for 2359
see GREEK for 1408
τρέχω
v.
I run, exercise myself
τρέχω trechō 20x
to run, Mt. 27:48; 28:8; to run a race, 1 Cor. 9:24; met. 1 Cor. 9:24, 26; Heb. 12:1; in NT to run a certain course of conduct, Gal. 5:7; to run a course of exertion, Rom. 9:16; Gal. 2:2; Phil. 2:16; to run, to progress freely, to advance rapidly, 2 Thess. 3:1
τρέχω δραμοῦμαι and ἔδραμον from Root ΔΡΕΜ or ΔΡΑΜ to run, Lat. curro, Hom., etc.:—of horses, Il.:—of things, to run, move quickly, Hom., etc.
c. acc. loci, to run over, Eur., Xen.
c. acc. cogn., τρ. δρόμον, ἀγῶνα to run a course, a heat, Eur., etc.: often metaph., ἀγῶνα δρ. to run a risk, id. Eur.; πολλοὺς ἀγῶνας δραμεῖν περὶ σφέων αὐτέων to run many risks for their lives, Hdt.:—sometimes the acc. is omitted, τρ. περὶ ἑωυτοῦ to run the risk of his life, id. Eur.; τρ. περὶ τῆς νίκης Xen.
παρ᾽ ἓν πάλαισμα ἔδραμε νικᾶν he was within one bout of carrying off the victory, Hdt.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
20 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 20 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 25 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.
κατευξάμενος δ’ ἐκείνῳ καὶ θεοφιλέστατον προσειπών, τὸν ὁμομήτριον περιβλεψάμενος ἀδελφὸν ὡς εἶδεν, οὐ κατασχὼν ἀλλ’ ἤδη νικώμενος ὑπὸ τοῦ πάθους, πρὶν γενέσθαι καταφανής, ἐπιστρέφεται καὶ δραμὼν πρόφασιν ἐπί τι τῶν κατεπειγόντων—ἐκλαλῆσαι γὰρ…
θέρους γὰρ ὥρᾳ πάντες ἐπὶ τὴν συγκομιδὴν τῶν καρπῶν ἐν ταῖς ἀρούραις ὑπάρχοντες ὡς εἶδον τὴν κιβωτὸν ὑφʼ ἡδονῆς ἁρπαγέντες καὶ τὸ ἔργον ἐκ τῶν χειρῶν ἀφέντες ἔδραμον εὐθὺς ἐπὶ τὴν ἅμαξαν.
πεπεισμένους ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλ̓ ἐν πίστει καὶ δικαιοσύνῃ, καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ κυρίῳ, ᾧ καὶ συνέπαθον.
χαίρειν. … ν πωλεῖσθαι … ἐν Κροκοδίλων πόλει χόρτον. καλῶς οὖν ποιήσεις … αν δραμὼν περὶ τῆς … … … … … ἵπποι τ … … ολωι … ἀπεστείλαμεν
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
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 ὁ
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 μέν is a particle that typically indicates a contrast with a following clause, often paired with δέ. It can express certainty or affirmation, but is frequently left untranslated. In the New Testament, it appears in various constructions, such as ὁ μὲν ... ὁ δέ (the one ... the other) and τοῦτο μὲν ... τοῦτο δέ (partly ... partly). Its usage is less common than in classical Greek.
μέν,
conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows.
It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause.
μέν, a weakened form of μήν, and hence properly a particle of affirmation: truly, certainly, surely, indeed, —its affirmative force being weakened, yet retained most in Ionic, Epic, and Herodotus, and not wholly lost in Attic and Hellenistic writers (μέν ‘confirmative’; ef. 4 Mace. xviii. 18). Owing to this its original meaning it adds a certain force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes ther. from others. Accordingly it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following δέ or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. It corresponds to the Lat. quidem, indeed, Germ.…
Read the full entry →μέν, an untranslatable particle, was originally a form of μήν (g.v.). The correlation μὲν... δέ, so common in classical Greek, is largely reduced in the NT (cf. Blass Gr. p. 266 f.). For μέν solitartum, i.e. μέν followed by no contrasting particle, as in Rom 1® πρῶτον μέν, a/., cf. BGU 11. 423? (ii/A.D.) (= Selections, p. 90) πρὸ μὲν πάντων εὔχομαί oe ὑγιαίνειν καὶ διὰ παντὸς ἐρωμένον (1. ἐρρωμένον) εὐτυχεῖν," 5 γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον περὶ τῆς τῶν ἀδελφῶν pov. The combination μὲν οὖν in narrative, summing up what precedes, or introducing what follows (Ac 18, 9%, αἰ. : cf. Blass Gr. p. 273), is seen in such passages as P Petr II. 13 (19) (mid. iii/B.c.) (= Witkowski?, p. 19) μάλιστα μὲν οὖν τῆν πᾶσαν σπουδὴν πόησαι [το]ῦ ἀφεθῆναί σε διὰ τέλους, P Lille I. 26? (111,8...) (= Witkowski, p. 49) ἔγραψάς μοι περὶ τῆς εἰς τὴν σησαμείαν γῆς, μάλιστα δὲ…
Read the full entry →μέν (men) — on the other hand.
μέν,
Particle, used partly to express certainty on the part of the speaker or writer; partly, and more commonly, to point out that the word or clause with which it stands is correlative to another word or clause that is to follow, the latter word or clause being introduced by δέ.
__A
__A.I μέν used absolutely to express certainty, not followed by correlative δέ, indeed, of a truth, synonymous with μήν, as appears from the Epic dialect and Ionic dialect form ἦ μέν in protestations and oaths (where Attic dialect used ἦ μήν), καί μοι ὄμοσσον, ἦ μ. μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν [Refs 8th c.BC+]: also in Trag., ἀκτὴ μὲν ἥδε τῆς περιρρύτου χθονός [Refs 8th c.BC+]; γε μέν, compare γε [Refs]
μέν
men
a primary particle; properly, indicative of affirmation or concession
(in fact); usually followed by a contrasted clause with 1161 (this
one, the former, etc.):--even, indeed, so, some, truly, verily. Often
compounded with other particles in an intensive or asseverative sense.
see GREEK for 1161
μέν
Disj.prt.
truly, indeed
μέν men 179x
a particle serving to indicate that the term or clause with which it is used stands distinguished from another, usually in the sequel, and then mostly with δέ correspondent, Mt. 3:11; 9:39; Acts 1:1; ὁ μὲν ... ὁ δέ, this ... that, the one ... the other, Phil. 1:16, 17; one ... another, οἱ μὲν ... οἱ δέ, some ... others, Matt 22:5; ὅλλος μὲν ... ὅλλος δέ, one ... another, pl. some ... others, Matt 13:8; 21:35; ὅλλος μὲν ... ὅλλος δέ, one ... another, 1 Cor. 15:39; ὡδε μὲν ... ἐκεῖ δέ, here ... there, Heb.…
Read the full entry →μέν Particle, used to shew that the word or clause with which it stands answers to a following word or clause, which is introduced by δέ. Generally, μέν and δέ may be rendered on the one hand, on the other hand, or as well . . , as, while or whereas, but it is often necessary to leave μέν untranslated.
μέν is not always answered by δέ, but by other equiv. Particles, as ἀλλά, ἀτάρ or αὐτάρ, αὖ, αὖθις, αὖτε; also πρῶτον μέν, εἶτα Soph.; πρῶτον μέν, ἔπειτα id. Soph.; πρῶτον μέν, μετὰ τοῦτο Xen.
the answering clause with δέ is sometimes left to be supplied, ὡς μὲν λέγουσι as indeed they say, (but as I believe not), Eur.; this isolated μέν is often a Pron., ἐγὼ μὲν οὐκ οἶδα I for my part, (whatever others may say), Xen.; οὗτος μέν Plat.
Read the full entry →Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
194 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 180 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.
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.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
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.
ἐν ἀρούραις ἑπτὰ καὶ τοῦ προσόντος χαλάσματος ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς
παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ Πελαίου
πεδίωι Παθύρεως σφραγίδων τριῶν , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πα-νᾶτος τοῦ Πατῆτος, μιᾶς μὲν γείτονες νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ
τρέχω (trechō) means 'to run' and is used both literally and metaphorically in various contexts. It can refer to physical running, as seen in Mark 5:6 and John 20:2, or to striving towards a goal, as in Romans 9:16 and Galatians 5:7. The word is built from the root related to running and includes various compound forms. Notably, it appears in the metaphor of a race in Hebrews 12:1.
τρέχω
[in LXX chiefly for רוּץ ;]
to run: Mk 5:6, Jo 20:2, 4, I Co 9:24, 26; c. inf., Mt 28:8; seq. ἐπί, Lk 24:12 [T |[WH]| R, mg., om.]; εἰς, Re 9:9; ptcp., δραμών, c. indic., Mt 27:48, Mk 15:36, Lk 15:20. Metaph., from runners in a race, of swiftness or of effort to attain an end: Ro 9:16, Ga 2:2 5:7, Phl 2:16; τ. ἀγῶνα (Hdt., Eur., al.),
τρέχω ; impf. ἔτρεχον ; 2 aor. ἔδραμον ; fr. Hom. down; Sept. for y95 torun; a. prop.: of persons in haste, Mk. v. 6; Jn. xx. 2,4; with a telic inf. Mt. xxviii. 8; δραμών with a finite verb, Mt. xxvii. 48; Mk. xv. 36; Lk. xv. 20; τρέχω ἐπί with an ace. of place, Lk. xxiv. 12[T om. LTr br. WH reject the vs.]; εἰς πόλεμον, Rey. ix. 9; of those who run in a race-course (ἐν σταδίῳ), 1 Co. ix. 24, 26. b. metaph.: of doctrine rapidly propagated, 2 Th. iii. 1[R.V. run]; by a metaphor taken from the runners in a race, to exert one’s self, strive hard; to spend one’s strength in performing or attaining something: Ro. ix. 16; Gal. v. 7; εἰς κενόν, Gal. ii. 2 [W. 504 (470); B. § 148, 10]; Phil. ii. 16; τὸν ἀγῶνα, Heb. xii. 1 (see ἀγών, 2); the same expression occurs in Grk. writ., denoting to incur extreme peril, which it requires the exertion of all one’s efforts to overcome, Hat. 8, 102; Eur.…
Read the full entry →τρέχω in the lit. sense ‘‘ run” occurs in a criminal process of an Alexandrian gymnasiarch before the Emperor Commodus, P Oxy I. 33 versoiii12 (= Chrest. I. p. 35) © ἠβό[κατο]ς εὐθὺς δραμὼν παρέθετο [τῷ] κυρίῳ λέγων, “‘Kipte, κάθῃ, “Ῥωμαῖοι γονγύζο[υσ]ι,᾿ “the veteran forthwith ran and told his lord, saying, ‘ Lord, while you are sitting in judgment, the Romans are murmuring.’’” The same document shows τρέχω in its derived sense ‘‘ strive” —! 1 τρέχε, τέκνον, τελεύτα. κλέος σοί ἐστιν ὑπὲρ τῆς γλυκυτάτης σου πατρίδος τελευτῆσαι, ‘onward, my son, to death, it is a glory for you to die for your beloved country” (Edd.). See also P Lond 1307? (horoscope—i/ii A.D.) (=I. p. 135) μοίρας ἔτρεχε δεκατρεῖς, and J/enandrea p. 73} ἵν᾿ ἀναπηδήσας τρέχῃ, ‘‘that he might jump up and come at a run.” We may add a wooden tablet, apparently for school use, published in Afé/. Weco/e p. 181 (= Katbel Praef.…
Read the full entry →τρέχω (trechō) — to run.
τρέχω,
[Refs 8th c.BC+]future θρέξομαι (ἀπο-) [Refs 5th c.BC+]; θρέξω only in [Refs 3rd c.BC+]; but ἀπο-θρέξεις [Refs 5th c.BC+]aorist 1 ἔθρεξα (see. below):—but the usual future and aorist come from the root δραμ-, i.e. δρᾰμοῦμαι [Refs 5th c.BC+]; Ionic dialect δραμέομαι [LXX+6th c.BC+]; δράμομαι in compound ἀναδράμεται [Refs 1st c.AD+]aorist 2 ἔδρᾰμον (see. below): perfect δεδράμηκα [ᾰ] [Refs 5th c.BC+]pluperfect ἐδεδραμήκεσαν (κατ-) [Refs 5th c.BC+]perfect δέδρομα (ἀνα-, ἐπι-) [Refs 8th c.BC+] —passive, perfect δεδράμημαι (ἐπι-) [Refs 5th c.BC+]—The Verb is not common in [Refs 8th c.BC+], who has present in [Refs 8th c.BC+] was also old Attic dialect, epigram cited in [Refs 5th c.BC+]; but the common aorist was ἔδραμον, [Refs 8th c.BC+]—Doric dialect τράχω [ᾰ] [Refs 5th c.BC+]: future θραξοῦμαι [Refs 5th c.AD+]:—run, of men, ἰθὺς δράμε [Refs 8th…
Read the full entry →τρέχω
trecho
apparently a primary verb (properly, threcho; compare 2359); which
uses dremo drem'-o (the base of 1408) as alternate in certain tenses;
to run or walk hastily (literally or figuratively):--have course, run.
see GREEK for 2359
see GREEK for 1408
τρέχω
v.
I run, exercise myself
τρέχω trechō 20x
to run, Mt. 27:48; 28:8; to run a race, 1 Cor. 9:24; met. 1 Cor. 9:24, 26; Heb. 12:1; in NT to run a certain course of conduct, Gal. 5:7; to run a course of exertion, Rom. 9:16; Gal. 2:2; Phil. 2:16; to run, to progress freely, to advance rapidly, 2 Thess. 3:1
τρέχω δραμοῦμαι and ἔδραμον from Root ΔΡΕΜ or ΔΡΑΜ to run, Lat. curro, Hom., etc.:—of horses, Il.:—of things, to run, move quickly, Hom., etc.
c. acc. loci, to run over, Eur., Xen.
c. acc. cogn., τρ. δρόμον, ἀγῶνα to run a course, a heat, Eur., etc.: often metaph., ἀγῶνα δρ. to run a risk, id. Eur.; πολλοὺς ἀγῶνας δραμεῖν περὶ σφέων αὐτέων to run many risks for their lives, Hdt.:—sometimes the acc. is omitted, τρ. περὶ ἑωυτοῦ to run the risk of his life, id. Eur.; τρ. περὶ τῆς νίκης Xen.
παρ᾽ ἓν πάλαισμα ἔδραμε νικᾶν he was within one bout of carrying off the victory, Hdt.
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
20 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 20 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 25 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.
κατευξάμενος δ’ ἐκείνῳ καὶ θεοφιλέστατον προσειπών, τὸν ὁμομήτριον περιβλεψάμενος ἀδελφὸν ὡς εἶδεν, οὐ κατασχὼν ἀλλ’ ἤδη νικώμενος ὑπὸ τοῦ πάθους, πρὶν γενέσθαι καταφανής, ἐπιστρέφεται καὶ δραμὼν πρόφασιν ἐπί τι τῶν κατεπειγόντων—ἐκλαλῆσαι γὰρ…
θέρους γὰρ ὥρᾳ πάντες ἐπὶ τὴν συγκομιδὴν τῶν καρπῶν ἐν ταῖς ἀρούραις ὑπάρχοντες ὡς εἶδον τὴν κιβωτὸν ὑφʼ ἡδονῆς ἁρπαγέντες καὶ τὸ ἔργον ἐκ τῶν χειρῶν ἀφέντες ἔδραμον εὐθὺς ἐπὶ τὴν ἅμαξαν.
πεπεισμένους ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλ̓ ἐν πίστει καὶ δικαιοσύνῃ, καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ κυρίῳ, ᾧ καὶ συνέπαθον.
χαίρειν. … ν πωλεῖσθαι … ἐν Κροκοδίλων πόλει χόρτον. καλῶς οὖν ποιήσεις … αν δραμὼν περὶ τῆς … … … … … ἵπποι τ … … ολωι … ἀπεστείλαμεν
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 336 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 444 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
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 →
λαμβάνω (lambanō) means both 'to take' and 'to receive,' covering a wide range of applications from literal actions like grasping or seizing to more abstract uses such as accepting ideas or concepts. It appears frequently in the New Testament, often in contexts involving physical actions (e.g., taking bread in Mt 26:26) or receiving something (e.g., receiving a message in Jn 6:21). The lexicons note that the word can also imply a sense of violence or urgency in some contexts.
λαμβάνω,
[in LXX chiefly for לקח, also for נשׂא, לכד, אחז, etc.;]
to take, lay hold of: absol., Mt 26:26, Mk 14:22; c. acc. rei, Mt 5:40 26:52, al. mult.; c. acc. pers., Mt 21:35, Mk 12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mt 13:31 14:19, al.; so also indic., Mk 7:27, Jo 19:1, 40, Re 8:5, al.; metaph., c. acc. rei, ἀφορμήν, Ro 7:8, 11; ὑδόδειγμα, Ja 5:10; id. c. acc. pers.…
Read the full entry →λαμβάνω; impf. ἐλάμβανον; fut. λήψομαι, (LT Tr WH λήμψομαι, an Alexandrian form; 568 8. v. M, μ); 2 aor. ἔλαβον (2 pers. plur. once [in Tdf. 7 after B*] ἐλάβατε, 1 Jn. ii. 27; see reff. s. v. ἀπέρχομαι, init.), impv. λάβε (Rey. x. 8 54.), not λαβέ (W. § 6,1 a.; B. 62 (54)); pf. εἴληφα, 2 pers. εἴληφας [and εἴληφες (Rev. xi. 17 WHI; see xomidw); on the use of the pf. interchangeably with an aor. (Rey. v. 7; viii. 5, ete.) οἵ. B. 197 (170) ; W. 272 (255); Jebb in Vincent and Dickson’s Mod. Grk. 2d ed. App. §§ 67, 68], ptep. εἰληφώς ; [Pass., pres. ptep. λαμβανόμενος ; pf. 3 pers. sing. εἴληπται, Jn. viii. 4 ὙΠ το. (rejected section)]; Sept. hundreds of times for n>), very often for 8wW3, also for 729 and several times for 108; [fr. Hom. down]; I. to take,i.e. 1. to take with the hand, lay hold of, any pers. or thing in order to use it: absol., where the context shows what is taken, Mt.…
Read the full entry →λαμβάνω in its ordinary sense of ‘‘ receive,” ‘‘ get,” as in Mt 78, Jn 357, is naturally very common, e.g. P Giss I. 67° (ii/a.p.) ἔλαβόν σου ἐπιστολήν, P Ryl II. 122} (a.p. 127) λαβὼν τὸ πιττάκιον τὸ ἀκόλουθον ποίει, “on receipt of this document, act in accordance with it” (Edd.), P Fay 1274 (ii/iii a.p.) | ἐὰ (= ἐὰν) λάβητε φαγὸν πέμψαι ἐμοὶ διὰ Karolrov, “if you get any lentils send them to me by Katoitus " (Edd.), and 76, 1355 (iv/A.D.) τὰ ἀργύρια ἃ ἔλαβες, “money which you received.” Similarly in connexion with money receipts, as 26. 1098 (early i/A.D.) ἀποχὴν θέλω λαβεῖν, “1 wish to get a receipt,” 20. 2113 (A.D. 134) ἀλλήλ[οις] ἀποχὰς τούς τε διδόντας καὶ τοὺς λαμβάν[ο]ντας, ‘‘that payer and payee shall mutually give receipts’’ (Edd.). Wilcken Ostr. i. p. 109 has pointed out that in the case of all ostraca receipts known to him the writers were Romans, but see 7hed Ostr 1058…
Read the full entry →λαμβάνω (lambanō) — to take.
λαμβάνω,
future λήψομαι (λήψω only late, variant in [LXX]; Ionic dialect λάψομαι [Refs 5th c.BC+]; Doric dialectfuture 2nd pers. singular λαψῇ [Refs 5th c.BC+], infinitive λαμψεῖσθαι [Refs 2nd c.BC+]aorist 2 ἔλᾰβον, Epic dialect ἔλλᾰβον [Refs 8th c.BC+]; Ionic dialect Iterat. λάβεσκον [Refs 8th c.BC+]; written λάβε in middle Ms. of [Refs 4th c.BC+] Attic dialectaccusative to [Refs 2nd c.AD+]: perfect εἴληφα [Refs 7th c.BC+]; Ionic dialect, Doric dialect, [Refs 5th c.BC+]; infinitive λελαβήκειν [Refs]: pluperfect εἰλήφειν [Refs 5th c.BC+] (κατα-); Doric dialect perfect subjunctive 3rd.pers. singular (παρ-) λελόνβῃ [Refs] —middle, aorist 2 ἐλαβόμην, Epic dialect ἐλλ-, [Refs 8th c.BC+]; Epic dialect reduplicate λελαβέσθαι [Refs]:—passive, future ληφθήσομαι [Refs 5th c.BC+]: aorist ἐλήφθην [Refs 5th c.BC+]; Ionic dialect ἐλάφθην [Refs 5th…
Read the full entry →λαμβάνω
lambano
a prolonged form of a primary verb, which is use only as an alternate
in certain tenses; to take (in very many applications, literally and
figuratively (properly objective or active, to get hold of; whereas
1209 is rather subjective or passive, to have offered to one; while
138 is more violent, to seize or remove)):--accept, + be amazed,
assay, attain, bring, X when I call, catch, come on (X unto), +
forget, have, hold, obtain, receive (X after), take (away, up).
see GREEK for 1209
see GREEK for 138
λαμβάνω
v.
I receive, take
λαμβάνω lambanō 258x
to take, take up, take in the hand, Mt. 10:38; 13:31, 33; to take on one’s self, sustain, Mt. 8:17; to take, seize, seize upon, Mt. 5:40; 21:34; Lk. 5:26; 1 Cor. 10:13; to catch, Lk. 5:5; 2 Cor. 12:16; to assume, put on, Phil. 2:7; to make a rightful or successful assumption of, Jn. 3:27; to conceive, Acts 28:15; to take by…
Read the full entry →λαμβάνω from Root ΛΑΒ The orig. sense of the word is two-fold, one (more active) to take, and the other (more passive) to receive
to take:
to take hold of, grasp, seize, Hom., etc.; the part seized in gen., the whole in acc., τὴν πτέρυγος λάβεν caught her by the wing, Il.; γούνων λάβε κούρην Od., etc.:—then, with gen. of part only, ποδῶν, γούνων, κόρυθος λάβεν took hold of the feet, etc., Il.
to take by violence, seize, carry off as prize or booty, Hom.
λ. δίκην, ποινάς, Lat. sumere poenas, to exact punishment, Eur., etc.; v. infr. II. 3.
of passions, feelings, etc., to seize, Hom., etc.; of fever and sudden illnesses, to attack, Hdt., attic
of a deity, to seize, possess, τινά Hdt.: of darkness, and the like, to occupy, possess, Aesch.
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
265 occurrences in the New Testament, rendered 76 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 258 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 650 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.
εἶθ’, οἷα φιλεῖ, προσπεριειργάζετο, τίς ἡ τῶν ὁρατῶν δὴ τούτων οὐσία καὶ εἰ ἀγένητοι πεφύκασιν ἢ γενέσεως ἔλαβον ἀρχὴν καὶ τίς ὁ τρόπος τῆς κινήσεως καὶ τίνες αἱ αἰτίαι δι’ ὧν ἕκαστα οἰκονομεῖται·
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῶι ε ἔτει πρὸς τὰ ταύτης ἐκφόρια, καὶ λαβὼν τὴν εἰθισμένην διαγραφὴν ἐπικεχωρηκέναι ταύτηι τὴν ἑαυτοῦ δ μερίδα, ὃς καὶ παρὼν ἐπὶ τοῦ
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῷ πέμπτωι ἔτει πρὸς τὰ τῆς γῆς ἐκφόρια λαβὼν τὴν εἰθισμένην διαγραφήν. ὁ Ἁρκοννῆσις ἐπικεχώρηκεν ταύτῃ τὴν τετάρτην μερίδα πρὸς πυροῦ ἀρτάβας δέκα
τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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 βραβεῖον (brabeion) means a prize awarded in athletic competitions, derived from βραβεύς (an umpire). It is used in the New Testament to refer to both literal prizes in games, as in 1 Corinthians 9:24, and metaphorically for the Christian's reward, as seen in Philippians 3:14. The lexicons consistently emphasize its connection to rewards for victory.
* βραβεῖον, -ου, τό
(< βραβεύς, an umpire),
a prize in the games: I Co 9:24; metaph., of the Christian's reward, Phl 3:14.†
βραβεῖον, -ov, τό, (βραβεύς the arbiter and director of a contest, who awards the prize; called also βραβευτής, Lat. designator), the award to the victor in the games, a prize, (in eccl. Lat. brabeum, brabium), (Vulg. bravium) : 1 Co. ix. 24; metaph. of the heavenly reward for Chris tian character, Phil. iii. 14. (Oppian, cyn. 4, 197; Lycophr. 1154; ὑπομονῆς Bp. Clem. Rom. 1 Cor. 5, 5 [where see Lghtft., Gebh. and Harn.]; ἀφθαρσίας, Mart. Polyce. 17.) * -
βραβεῖον (brabeion) — prize.
βρᾰβ-εῖον,
Epic dialect βρᾰβ-ήϊον, τό, prize in the games, [NT+4th c.BC+]
II. wand, baton given as a prize, τιμηθεὶς χρυσείῳβ. [Refs 2nd c.AD+]
βραβεῖον
brabeion
from brabeus (an umpire of uncertain derivation); an award (of
arbitration), i.e. (specially) a prize in the public games:--prize.
βραβεῖον, ου, τό
n.n.
a prize
βραβεῖον brabeion 2x
a prize bestowed on victors in the public games, such as a crown, wreath, chaplet, garland, etc., 1 Cor. 9:24; Phil. 3:14*
βραβεῖον from βραβεύς a prize in the games, NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
priz: Two Greek words are so rendered in English Versions of the Bible:
(1) brabeion, the award to the victor in the Greek games, consisting of a garland of bay, olive, or pine; so called because it was given by the brabeus, the adjudicator who assigned the prize at the games (Vulgate bravium, from which may be derived the English "brave" = originally gaily dressed, handsome). Used literally in 1Co 9:24, and figuratively of the heavenly reward for Christian character in Php 3:14.
(2) harpagmos, in the English Revised Version of Php 2:6, "counted it not a prize to be on an equality with God." The termination -uos, -mos, would lead us to expect the active sense: "an act of grasping," "plundering" (the King James Version "robbery")…
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
τῷ δὲ κατ’ εὐμοιρίαν φύσεως αὐτήκοον καὶ αὐτομαθῆ καὶ αὐτοδίδακτον κτησαμένῳ τὴν ἀρετὴν βραβεῖον ἀναδίδοται χαρά·
διὰ ζῆλον καὶ ἔριν Παῦλος ὑπομονῆς βραβεῖον ὑπέδειξεν,
The Greek word οὕτω (i.e., houto) is an adverb meaning 'in this way' or 'thus.' It is derived from the demonstrative pronoun οὗτος and is used in various contexts to refer to what precedes or follows in a statement. The New Testament employs it frequently, particularly in the Gospels and Acts, to clarify or emphasize descriptions and comparisons.
οὕτως, rarely (Bl., § 5, 4; WH, App., 146 f.) οὕτω, adv.
(< οὗτος),
[in LXX chiefly for כֵּן;]
in this way, so, thus;
referring to what precedes: Mt 5:16 6:30, Mk 10:43 14:59, Lk 1:25 2:48 15:7, Jo 3:8, Ro 1:15, I Co 8:12, al.; οὕτως καί, Mt 17:12, Mk 13:29, al.; pleonastically, resuming a ptcp. (cl.; v. Bl., § 74, 6), Ac 20:11 27:17.
οὕτω and οὕτως (formerly in printed editions οὕτω appeared before a consonant, οὕτως before a vowel; but [recent critical editors, following the best Mss. (“cod. Sin. has -ro but fourteen times in the N. T.” Scrivener, Collation ete. p. liv.; οἵ. his Introduction ete. p. 561), have restored οὕτως; viz. Treg. uniformly, 205 times; Taf. 203 times, 4 times + ; Lchm. 196 times, 7 times +w (all before a consonant); WH 196 times, 10 times -ro (all before a consonant); cf. Tdf. Proleg. p. 97; WH. App. p- 146 54.7; ef. W. § 5, 1b.; B. 9; [Lob. Pathol. Elementa ii. 213 sqq.]; ef. Kriiger § 11, 12, 1; Kiihner §72, 3 a.), adv., (fr. οὗτος), [fr. Hom. down], Sept. for 13, in this manner, thus, 80; 1. by virtue of its native demonstrative force it refers to what precedes; in the manner spoken of; in the way described; in the way it was done; in this manner; in such a manner; thus, so: Mt. vi. 30…
Read the full entry →οὕτως (ohutō, ohutōs) — thus(-ly).
οὕτως,
and before a consonant οὕτω (but sometimes οὕτως before a consonant, [Refs 5th c.BC+], and οὕτω before a vowel is found in Epic dialect Poets and _Ionic dialect_ Prose, see near the end); in Attic dialect strengthened
__A οὑτωσί [Refs 5th c.BC+]; see at {οὗτος Α}:— adverb of οὗτος, in this way or manner, so, thus: οὕτως is antecedent to ὡς, [Refs 8th c.BC+]; in Attic dialect also οὕτως ὥσπερ [Refs 5th c.BC+]; ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; ὡσαύτως, ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; also οὕτως, ὅπως.. [Refs 5th c.BC+]; poetry also ὥστε.., οὕτω δὲ.. [Refs 5th c.BC+] is frequently left out after ὡς, ὡς ἔδοξεν αὐτοῖς, καὶ ἐποίουν ταῦτα [Refs 5th c.BC+] —Sts. οὕτω or -ως refers to what follows, thus, as follows, οὕτω χρὴ ποιεῖν: ἐὰν.. [Refs 5th c.BC+] followed by a quotation, [Refs 5th c.BC+]; καὶ οὕτως even…
οὕτω οὕτως
houto
houtos hoo'-toce
adverb from 3778; in this way (referring to what precedes or
follows):--after that, after (in) this manner, as, even (so), for all
that, like(-wise), no more, on this fashion(-wise), so (in like
manner), thus, what.
see GREEK for 3778
οὕτως
Adv
thus, so, in this manner
οὕτως houtōs 208x
thus, in this way, Mt. 1:18; 2:5; 5:16; et al. freq.; ὁς μὲν οὕτως, ὁς δὲ οὕτως, one so, and another so, one in one way, and another in another, 1 Cor. 7:7; so, Mt. 7:12; 12:40; 24:27, 37, et al. freq.; thus, under such circumstances, Acts 20:11; in such a condition, viz., one previously mentioned, Acts 27:17; 1 Cor. 7:26, 40; and, perhaps, Jn. 4:6; in an ordinary way, at ease, like Latin sic, perhaps, Jn. 4:6
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
215 occurrences in the New Testament, rendered 13 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 209 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 419 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.
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…
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
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.
καὶ συνγραφὴν πατρικῆς … ὑπογράφει ἐν τοῖς μάρτυσι ὁ Πατοῦς συνορῶν … τὴν ὑπογραφήν. οὕτως ἑκουσίως ὁ Καλλιμήδης … α διὰ μονογράφου Θορταίου ἔφεσιν λαβόν… τοῦ λδ ἔτους
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι
καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν
τρέχω (trechō) means 'to run' and is used both literally and metaphorically in various contexts. It can refer to physical running, as seen in Mark 5:6 and John 20:2, or to striving towards a goal, as in Romans 9:16 and Galatians 5:7. The word is built from the root related to running and includes various compound forms. Notably, it appears in the metaphor of a race in Hebrews 12:1.
τρέχω
[in LXX chiefly for רוּץ ;]
to run: Mk 5:6, Jo 20:2, 4, I Co 9:24, 26; c. inf., Mt 28:8; seq. ἐπί, Lk 24:12 [T |[WH]| R, mg., om.]; εἰς, Re 9:9; ptcp., δραμών, c. indic., Mt 27:48, Mk 15:36, Lk 15:20. Metaph., from runners in a race, of swiftness or of effort to attain an end: Ro 9:16, Ga 2:2 5:7, Phl 2:16; τ. ἀγῶνα (Hdt., Eur., al.),
τρέχω ; impf. ἔτρεχον ; 2 aor. ἔδραμον ; fr. Hom. down; Sept. for y95 torun; a. prop.: of persons in haste, Mk. v. 6; Jn. xx. 2,4; with a telic inf. Mt. xxviii. 8; δραμών with a finite verb, Mt. xxvii. 48; Mk. xv. 36; Lk. xv. 20; τρέχω ἐπί with an ace. of place, Lk. xxiv. 12[T om. LTr br. WH reject the vs.]; εἰς πόλεμον, Rey. ix. 9; of those who run in a race-course (ἐν σταδίῳ), 1 Co. ix. 24, 26. b. metaph.: of doctrine rapidly propagated, 2 Th. iii. 1[R.V. run]; by a metaphor taken from the runners in a race, to exert one’s self, strive hard; to spend one’s strength in performing or attaining something: Ro. ix. 16; Gal. v. 7; εἰς κενόν, Gal. ii. 2 [W. 504 (470); B. § 148, 10]; Phil. ii. 16; τὸν ἀγῶνα, Heb. xii. 1 (see ἀγών, 2); the same expression occurs in Grk. writ., denoting to incur extreme peril, which it requires the exertion of all one’s efforts to overcome, Hat. 8, 102; Eur.…
Read the full entry →τρέχω in the lit. sense ‘‘ run” occurs in a criminal process of an Alexandrian gymnasiarch before the Emperor Commodus, P Oxy I. 33 versoiii12 (= Chrest. I. p. 35) © ἠβό[κατο]ς εὐθὺς δραμὼν παρέθετο [τῷ] κυρίῳ λέγων, “‘Kipte, κάθῃ, “Ῥωμαῖοι γονγύζο[υσ]ι,᾿ “the veteran forthwith ran and told his lord, saying, ‘ Lord, while you are sitting in judgment, the Romans are murmuring.’’” The same document shows τρέχω in its derived sense ‘‘ strive” —! 1 τρέχε, τέκνον, τελεύτα. κλέος σοί ἐστιν ὑπὲρ τῆς γλυκυτάτης σου πατρίδος τελευτῆσαι, ‘onward, my son, to death, it is a glory for you to die for your beloved country” (Edd.). See also P Lond 1307? (horoscope—i/ii A.D.) (=I. p. 135) μοίρας ἔτρεχε δεκατρεῖς, and J/enandrea p. 73} ἵν᾿ ἀναπηδήσας τρέχῃ, ‘‘that he might jump up and come at a run.” We may add a wooden tablet, apparently for school use, published in Afé/. Weco/e p. 181 (= Katbel Praef.…
Read the full entry →τρέχω (trechō) — to run.
τρέχω,
[Refs 8th c.BC+]future θρέξομαι (ἀπο-) [Refs 5th c.BC+]; θρέξω only in [Refs 3rd c.BC+]; but ἀπο-θρέξεις [Refs 5th c.BC+]aorist 1 ἔθρεξα (see. below):—but the usual future and aorist come from the root δραμ-, i.e. δρᾰμοῦμαι [Refs 5th c.BC+]; Ionic dialect δραμέομαι [LXX+6th c.BC+]; δράμομαι in compound ἀναδράμεται [Refs 1st c.AD+]aorist 2 ἔδρᾰμον (see. below): perfect δεδράμηκα [ᾰ] [Refs 5th c.BC+]pluperfect ἐδεδραμήκεσαν (κατ-) [Refs 5th c.BC+]perfect δέδρομα (ἀνα-, ἐπι-) [Refs 8th c.BC+] —passive, perfect δεδράμημαι (ἐπι-) [Refs 5th c.BC+]—The Verb is not common in [Refs 8th c.BC+], who has present in [Refs 8th c.BC+] was also old Attic dialect, epigram cited in [Refs 5th c.BC+]; but the common aorist was ἔδραμον, [Refs 8th c.BC+]—Doric dialect τράχω [ᾰ] [Refs 5th c.BC+]: future θραξοῦμαι [Refs 5th c.AD+]:—run, of men, ἰθὺς δράμε [Refs 8th…
Read the full entry →τρέχω
trecho
apparently a primary verb (properly, threcho; compare 2359); which
uses dremo drem'-o (the base of 1408) as alternate in certain tenses;
to run or walk hastily (literally or figuratively):--have course, run.
see GREEK for 2359
see GREEK for 1408
τρέχω
v.
I run, exercise myself
τρέχω trechō 20x
to run, Mt. 27:48; 28:8; to run a race, 1 Cor. 9:24; met. 1 Cor. 9:24, 26; Heb. 12:1; in NT to run a certain course of conduct, Gal. 5:7; to run a course of exertion, Rom. 9:16; Gal. 2:2; Phil. 2:16; to run, to progress freely, to advance rapidly, 2 Thess. 3:1
τρέχω δραμοῦμαι and ἔδραμον from Root ΔΡΕΜ or ΔΡΑΜ to run, Lat. curro, Hom., etc.:—of horses, Il.:—of things, to run, move quickly, Hom., etc.
c. acc. loci, to run over, Eur., Xen.
c. acc. cogn., τρ. δρόμον, ἀγῶνα to run a course, a heat, Eur., etc.: often metaph., ἀγῶνα δρ. to run a risk, id. Eur.; πολλοὺς ἀγῶνας δραμεῖν περὶ σφέων αὐτέων to run many risks for their lives, Hdt.:—sometimes the acc. is omitted, τρ. περὶ ἑωυτοῦ to run the risk of his life, id. Eur.; τρ. περὶ τῆς νίκης Xen.
παρ᾽ ἓν πάλαισμα ἔδραμε νικᾶν he was within one bout of carrying off the victory, Hdt.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
20 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 20 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 25 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.
κατευξάμενος δ’ ἐκείνῳ καὶ θεοφιλέστατον προσειπών, τὸν ὁμομήτριον περιβλεψάμενος ἀδελφὸν ὡς εἶδεν, οὐ κατασχὼν ἀλλ’ ἤδη νικώμενος ὑπὸ τοῦ πάθους, πρὶν γενέσθαι καταφανής, ἐπιστρέφεται καὶ δραμὼν πρόφασιν ἐπί τι τῶν κατεπειγόντων—ἐκλαλῆσαι γὰρ…
θέρους γὰρ ὥρᾳ πάντες ἐπὶ τὴν συγκομιδὴν τῶν καρπῶν ἐν ταῖς ἀρούραις ὑπάρχοντες ὡς εἶδον τὴν κιβωτὸν ὑφʼ ἡδονῆς ἁρπαγέντες καὶ τὸ ἔργον ἐκ τῶν χειρῶν ἀφέντες ἔδραμον εὐθὺς ἐπὶ τὴν ἅμαξαν.
πεπεισμένους ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλ̓ ἐν πίστει καὶ δικαιοσύνῃ, καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ κυρίῳ, ᾧ καὶ συνέπαθον.
χαίρειν. … ν πωλεῖσθαι … ἐν Κροκοδίλων πόλει χόρτον. καλῶς οὖν ποιήσεις … αν δραμὼν περὶ τῆς … … … … … ἵπποι τ … … ολωι … ἀπεστείλαμεν
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
καταλαμβάνω means to seize, grasp, or comprehend, and can refer to both physical and mental actions. It covers a range of meanings from overtaking or catching up with someone, to understanding or perceiving something. In the New Testament, it appears in contexts such as Mark 9:18 and John 1:5. The lexicons indicate that it can also imply being surprised or overtaken by events.
κατα-λαμβάνω: 2 aor. κατέλαβον; pf. inf. κατειληφέναι ; Pass., pf. 3 pers. sing. κατείληπται (Jn. vill. 4 as given in LT Tr WI txt.), pf. ptep. κατειλημμένος ; 1 aor. κατειλήφθην (Jn. vili. 4 R**e*G) [on the augm. ef. W. § 12, 6], and κατεληφθην (Phil. iii. 12 RG), and xareλήμφθην (ibid. LT Tr WH; on the p see 8. v. M, p); Mid., pres. καταλαμβάνομαι; 2 aor. κατελαβόμην; cf. Kiihner i. p. 856; [Veitch, 5. v. λαμβάνω]; Sept. for YW, 339, also for 30, ete.; [fr. Hom. down]; to lay hold of; i. 6. 1. to lay hold of so as to make one’s own, to obtain, attain to: w. the ace. of the thing; the prize of victory, 1 Co. ix. 24; Phil. iii. 12 sq. 5 τὴν δικαιοσύνην, Ro. ix. 30; 1. 4- to make one’s own, to take into one’s self, appropriate: ἡ σκοτία αὐτὸ (i. 6. τὸ φῶς) οὐ Kaτέλαβεν, Jn. i. 5. 2. to seize upon, take possession of, (Lat. occupare); 8. of evils overtaking one (so in Grk. writ. fr. Hom.…
Read the full entry →καταλαμβάνω. Many of the NT meanings of this common verb can be paralleled from our sources. Thus P Oxy XII. 14131} (A.D. 270-5) κατείληφα πόρον, τουτέστιν γενήματα ἀποκείμενα ἐν τῷ Μονίμου, “1 have impounded the property, that is to say produce deposited at the farmstead of Monimus’”’ (Edd.), Syll 933° (iv/B.c.) οἵδε] κατέλαβον τὰν χώρ[αν καὶ ἐτείχιξ]αν τὰν méAtw—then follow the names of colonists who ‘© appropriated ”’ the land: this is Paul’s regular use of the verb in active and passive. In the letter of Epicurus to a child, discovered at Herculaneum, 1764 (= Se/ectzons, p. 5), the philosopher writes—a]elypeba εἰς Λάμψακον. . . kal ἐκεῖ κατειλήφαμεν ὑγ[ι]αίνοντας Θεμίσταν Kal τοὺς λοιποὺς [pQAof[v]s, ‘‘we have arrived at Lampsacus, and there we have found Themistas and the rest of our friends in good health’’: cf. P Tebt I. 155 (p.c. 114) ἡμῶν συνεκπηδησάντων κατέλαβονον (/.…
Read the full entry →καταλαμβάνω (katalambanō) — to grasp.
καταλαμβάνω,
future -λήψομαι[Refs 5th c.BC+], Ionic dialect -λάμψομαι[Refs 7th c.BC+]: perfect -είληφα[Refs 5th c.BC+] c.BC)), -λελάβηκα [Refs 6th c.BC+]:—passive, Ionic dialect aorist -ελάμφθην[Refs]; -ελάφθην [Refs 4th c.BC+]: perfect in middle sense, [Refs 1st c.BC+]:—seize, lay hold of, with accusative, τοῦ κατὰ νῶτα λαβών [Refs 8th c.BC+]; πάντα φυλακαῖς κ. [Refs 5th c.BC+]; φάσκων Ποσειδῶ πρότερον Ἀθηνᾶς καταλαβεῖν αὐτήν (i.e. τὴν πόλιν) [Refs 5th c.BC+]; later, simply, arrive at a place, [Refs 6th c.AD+], etc.:—middle, seize for oneself, τὰ πρήγματα [Refs 5th c.BC+]; τὰ ἄλλοι οὐ κατελάβοντο matters which others had not preoccupied, [Refs 2nd c.BC+] —passive, of a person, ὑπὸ τοῦ θεοῦ καταληφθείς possessed, [Refs 3rd…
Read the full entry →καταλαμβάνω
katalambano
from 2596 and 2983; to take eagerly, i.e. seize, possess, etc.
(literally or figuratively):--apprehend, attain, come upon,
comprehend, find, obtain, perceive, (over-)take.
see GREEK for 2596
see GREEK for 2983
καταλαμβάνω
v.
I seize tight hold of, overtake, comprehend
καταλαμβάνω katalambanō 15x
to lay hold of, grasp; to obtain, attain, Rom. 9:30; 1 Cor. 9:24; Phil. 3:12, 13; to seize, to take possession of, Mk. 9:18; to come suddenly upon; overtake, surprise, Jn. 12:35; 1 Thess. 5:4; to detect in the act, seize, Jn. 8:3, 4; met. to comprehend, apprehend, Jn. 1:5; mid. to understand, perceive, Acts 4:13; 10:34; 25:25; Read the full entry →
καταλαμβάνω fut. -λήψομαι ionic -λάμψομαι perf. -είληφα ionic plup. -λελαβήκεε Pass., ionic aor1 -ελάμφθην to seize upon, lay hold of, Lat. occupare, Od., Hdt., attic:—Mid. to seize for oneself, Lat. capesso, Hdt.
to seize, overpower, of death and fatigue, Hom.
to seize with the mind, apprehend, comprehend, Plat.
to catch, overtake, come up with, τοὺς φεύγοντας Hdt.: of mischances, to overtake, befall, id. Hdt.
to surprise, catch, find, Lat. deprehendo, with a partic., κ. τινὰ ζῶντα id. Hdt.; καταλαμβάνει τοὺς ἄρχοντας ἐξιόντας Dem., etc.
impers., καταλαμβάνει τινά, c. inf., like the attic συμβαίνει, it happens to one, it is one's fortune to do so and so, τοῦτον κατέλαβε κεῖσθαι Hdt.
Verb-2AAS-2P — Verb · second aorist · active · subjunctive · second person · pluralsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-2P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: second Number: Plural
15 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 15 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 43 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.
γέγηθε δὲ καὶ χαίρει, ὅταν ὥσπερ ἐναυγασθεὶς ἴδῃ καὶ καταλάβῃ τὸν νοῦν τοῦ δηλουμένου πράγματος ἄκρως·
στάσις οὖν αὐτοὺς οἵαν ἴσμεν οὔτε παρʼ Ἕλλησιν οὔτε παρὰ βαρβάροις γενομένην κατέλαβεν, ὑφʼ ἧς ἅπαντας ἀπολέσθαι κινδυνεύσαντας ἔσωσε Μωυσῆς οὐ μνησικακῶν, ὅτι παρʼ ὀλίγον ἦλθε καταλευσθεὶς ὑπʼ αὐτῶν ἀποθανεῖν.
φύγωμεν οὑν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε καταλάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας: καὶ μισήσωμεν τὴν πλάνην τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν.
αλ … … ξαι αὐτῶι ἕως καταβῶι καὶ μὴ ἐμποδισθήτω τὰ ἐκεῖ ἕως ὅτου καταλάβῃ … εαν ἀπὸ τῆς ἀριθμήσεως. … ἔρρωσο. ἔτους γ Γαίου Καίσαρος Σεβαστοῦ Γερμανικοῦ, Μεσορὴ
ἁπάντων ἐνδομενείας τε συμβόλων καὶ ὀσπρέων καὶ ἀργυρίου ὧν μόλις πολυπραγμονήσας τὸ καθʼ ἓν κατελαβόμην, νομὴν ἔχειν εἰς ταῦτα μόνη βεβούληται, ἐπιχειρήσασα μὲν κατʼ ἀρχὰς τῶν ὑπαρχόντων τὴν νομὴν
Διονυσιάδος παρέχητε ὁπότερʼ ὑμῶν ὑπὸ ἄξονα ἀποφερόμενον εἰς Ἰβιῶνα Ἀργαίου καὶ ἡ ὥρα αὐτὸν καταλάβῃ τοῦ καταχθῆναι παρʼ ὑμῖν παράσχετε αὐτῷ τροφὰς καὶ τῷ ταυρελάτῃ τὴν συνήθην δαπάνην. ἀναγνόντες