1 John 2:28 — Word Study
N1904καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ, σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
BSAAndkai now,nun [at this present time] little children,teknion [dear ones, Christian converts] do abidemenō▸ [abide, stay] inen Him,autos [in union with Him] so thathina ifhotan He shall appearphaneroō▸ [is revealed, manifested] we may haveechō▸ boldnessparrēsia [have boldness, freedom in speaking] andkai notmē may be ashamedaischunō▸ [not feel shame or embarrassment] beforeapo Himautos aten theho comingparousia [presence, arrival] of Him.autos
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| νῦν, | now, | Adverb |
| τεκνία, | little children, | Noun, vocative, plural |
| μένετε | do abide | Verb, present, active |
| ἐν | in | Preposition |
| αὐτῷ, | Him, | Personal pronoun, dative, singular |
| ἵνα | so that | Conjunction |
| ἐὰν | if | Conjunction |
| φανερωθῇ, | He shall appear | Verb, aorist, passive |
| σχῶμεν | we may have | Verb, present, active |
| παρρησίαν | boldness | Noun, accusative, singular |
| καὶ | and | Conjunction |
| μὴ | not | Particle, negative |
| αἰσχυνθῶμεν | may be ashamed | Verb, aorist, passive |
| ἀπ᾽ | before | Preposition |
| αὐτοῦ | Him | Personal pronoun, genitive, singular |
| ἐν | at | Preposition |
| τῇ | the | Article, dative, singular |
| παρουσίᾳ | coming | Noun, dative, singular |
| αὐτοῦ. | of Him. | Personal pronoun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And now, little children, remain in Christ, so that when He appears, we may be confident and unashamed before Him at His coming. |
| KJV | And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. |
| ASV | And now, my little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming. |
| YLT | And now, little children, remain in him, that when he may be manifested, we may have boldness, and may not be ashamed before him, in his presence; |
| WEB | Now, little children, remain in him, that when he appears, we may have boldness and not be ashamed before him at his coming. |
| BBE | And now, my children, keep your hearts in him; so that at his revelation, we may have no fear or shame before him at his coming. |
Where they part company is μένετε — see How Translations Differ.
The sentence is structured around a main clause with a purpose and result clause, emphasizing the relationship between abiding in Christ and the confidence at His return.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbμένω
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 John 2:28
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 — Encouragement to Remain in Christgenerated
1 John 2:28 is part of a larger section where John emphasizes the importance of abiding in Christ. He reassures his readers that by remaining in Him, they can have confidence when He returns, avoiding any feelings of shame. This theme of assurance and confidence is consistent throughout John's letters, where he often reminds believers of their identity in Christ and the hope of His return.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 John 2:1 | My little children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an advocate before the Father—Jesus Christ, the Righteous One. |
| 2 | 1 John 3:2 | Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as He is. |
| 3 | Mark 8:38 | If anyone is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in His Father’s glory with the holy angels.” |
| 4 | Colossians 3:4 | When Christ, who is your life, appears, then you also will appear with Him in glory. |
| 5 | 1 Timothy 6:14 | Keep this commandment without stain or reproach until the appearance of our Lord Jesus Christ, |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — μένετε, menōgenerated
The verb μένω (menō) means to remain or abide. It is used in various contexts in the New Testament to describe a continual state of being, often in relation to one's relationship with Christ. The present active imperative form here indicates an ongoing action, urging the readers to actively stay connected to Christ.
Remaining in Christ implies a deep, ongoing relationship that is essential for spiritual growth and assurance. John emphasizes this connection as vital for facing the future with confidence, particularly at the time of Christ's return.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'remain in Christ,' which aligns with the KJV's 'abide in him.' Both translations emphasize the importance of staying in connection with Christ.
However, the translations differ slightly in wording: abide (KJV, ASV) versus remain (BSB, WEB). The phrase 'when He appears' is also rendered variably, with KJV and ASV using 'when he shall appear' while others simplify it to 'when He appears.'
Sentence Structuregenerated
The main verb of this verse is μένετε, do abide, which governs the structure. The verse contains a conditional clause introduced by ἵνα, so that, indicating purpose, followed by two clauses that describe the outcome of remaining in Christ.
The sentence structure is complex, with multiple clauses that detail the conditions and results of abiding in Christ, highlighting the assurance believers can have at His coming.
Septuagint Backgroundgenerated
The Greek word νῦν (nun), meaning 'now,' is frequently used in the Septuagint to denote the present time, often emphasizing immediacy in the context of God's actions or commands.
The verb μένω does not have a direct equivalent in the Septuagint but conveys a similar sense of remaining or abiding, reflecting the ongoing relationship between God and His people.
In plain words — the whole versegenerated
1 John 2:28 encourages believers to stay close to Christ. John calls them little children and assures them that if they remain in Him, they can face His return without shame. This message emphasizes the importance of a continued relationship with Jesus.
Frequently Asked Questionsgenerated
To remain in Christ means to maintain a close, ongoing relationship with Him, following His teachings and living in accordance with His will, as emphasized in John 15:4.
Confidence at His coming signifies a believer's assurance in their relationship with Christ, reflecting their faith and readiness to meet Him without shame.
John uses 'little children' as a term of endearment for believers, indicating their status as part of God's family and his pastoral concern for their spiritual well-being.
Believers can avoid shame by remaining steadfast in their faith and relationship with Christ, living in a way that reflects His teachings and love.
Reflection Questionsgenerated
- In what ways can I actively remain in Christ in my daily life?
- What practices help me grow in my relationship with Jesus?
- How can I encourage others to stay connected to Christ?
- What does confidence before Christ look like for me personally?
The early church on this verse — how the Fathers read it
Early church Fathers often referenced this verse to emphasize the importance of abiding in Christ and the confidence believers should have at His return.
"Even as it hath taught you, abide ye in the same. And now, little children, abide ye in Him, that when He shall be manifested, we may have boldness in His sight, that we be not put to shame by Him at His coming." Ye see,Early Church Fathers on 1 John 2 →
Having the Holy Spirit as your teacher of godly knowledge, do not go after deceiving spirits, but think in the way that he has taught you, so that at his appearing in glory we may stand with confidence before him.Early Church Fathers on 1 John 2 →
And now, little children, abide in Him, so that when He appears we may have confidence and not be ashamed before Him at His coming. If you know that He is righteous, you know that everyone who practices righteousness is born of Him.Early Church Fathers on 1 John 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 John 2:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd now, little children, abide in him,.... The apostle having finished his separate instructions exhortations to the fathers, young men and children, returns to the whole body of the saints in
Read John Gill on 1 John 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.
Read Robert Jamieson on 1 John 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe condescendingly includes himself with them, that we may have confidence; intimating, for their encouragement, the common mutual joy they should have together at Christ’ s appearance; he, that he had not been wanting in his endeavours that they might persevere; and they, that they had persevered; which is implied in the menace of the contrary, upon the contrary supposition.
Read Matthew Poole on 1 John 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. Ver. 28. Little children, abide in him] q.d. Your enemies are many and crafty; therefore keep home, keep home; this shall be no grief unto you, nor offence of heart, as she said, 1 Samuel 25:31.
Read John Trapp on 1 John 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) THE OF (1 John 2:18-28). (a) Signs whereby they should know the forerunners of the last time (1 John 2:18-23). (b) Exhortation to continue in the light (1 John 2:24-28). After cheering his readers by stating the grounds of his writing, and the opinion which he has of them, he reminds them of the momentous epoch at which they are living, of the discriminating effect which it has had on mere nominal Christians, and of the signs by which such might be known, introducing, as in 1 John 2:12, a saving clause to separate his friends from the condemnatory category. The train of thought connected with “the last hour” is suggested by 1 John 2:17, “the world passeth away,” and is appropriate to…
Read Charles John Ellicott on 1 John 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. And now, little children] τεκνια, Beloved children, abide in him-in Christ Jesus. Let his word and spirit continually abide in you, and have communion with the Father and the Son. That when he shall appear] To judge the world, we may have confidence, παρρησιαν, freedom of speech, liberty of access, boldness, from a conviction that our cause is good, and that we have had proper ground for exultation; and not be ashamed-confounded, when it appears that those who were brought to Christ Jesus, have apostatized, and are no longer found in the congregation of the saints, and consequently are not our crown of rejoicing in the day of the Lord Jesus. Abide in him, that this may not be the…
Read AdamClarke on 1 John 2 →CambridgeThe Cambridge Bible for Schools and Colleges28. And now] Introducing the practical conclusion: comp. John 17:5, where Jesus, ‘having accomplished the work given Him to do’, prays, ‘And now, O Father, glorify Thou Me’. So also in Acts 7:34; Acts 10:5. See on 2 John 1:5. Haupt thinks that ‘And now’ introduces the new division of the Epistle, which almost all agree begins near this point. The truth seems to be that these two verses (28, 29) are at once the conclusion of one division and the beginning of another.little children] Recalling the beginning of this section, 1 John 2:18 : it is the same word (τέκνια) as is used in 1 John 2:1; 1 John 2:12, and means all S. John’s readers.that, when he shall appear] Better, as R.V., that. if He…
Read Cambridge on 1 John 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd now, little children - See the notes at 1 John 2:1. Abide in him; that, when he shall appear - In the end of the world, to receive his people to himself. See the notes at John 14:2-3.
Read Albert Barnes on 1 John 2 →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
And now, little children, remain in Christ, so that when He appears, we may be confident and unashamed before Him at His coming.
Now, little children, remain in him, that when he appears, we may have boldness and not be ashamed before him at his coming.
And now, little children, remain in Christ, so that when He appears, we may be confident and unashamed before Him at His coming.
And now, little children, remain in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back.
Tyndale line
And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.
And now, my little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming.
And now, my little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming.
And now, little children, abide in him; that when he shall appear, we may have confidence, and not be ashamed before him at his coming.
And nowe, litle children, abide in him, that when he shall appeare, we may be bolde, and not be ashamed before him at his comming.
Strictly literal
And now, children, abide in him, that if he be manifested we may have boldness, and not be put to shame from before him at his coming.
And now, little children, remain in him, that when he may be manifested, we may have boldness, and may not be ashamed before him, in his presence;
And now, little children, remain in Him, so that when He may have appeared, we may have boldness, and may not be ashamed before Him, at His coming;
Now, dear children, remain in him, so that when he appears, we will have boldness and not be ashamed before him at his coming.
From the Latin
And now, little children, abide in him, that when he shall appear, we may have confidence, and not be confounded by him at his coming.
Simplified
Now, my dear friends, continue to live in Christ, so that when he appears, we can be confident and not feel ashamed before him at his coming.
And now, my children, keep your hearts in him; so that at his revelation, we may have no fear or shame before him at his coming.
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.
Et nunc, filioli, manete in eo : ut cum apparuerit, habeamus fiduciam, et non confundamur ab eo in adventu ejus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܗܫܐ ܒܢܝ ܩܘܘ ܒܗ ܕܡܐ ܕܡܬܓܠܐ ܠܐ ܢܒܗܬ ܡܢܗ ܐܠܐ ܬܗܘܐ ܠܢ ܓܠܝܘܬ ܐܦܐ ܒܡܐܬܝܬܗ
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.
καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ, σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
The standard critical text of the New Testament.
καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ, σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
The previous edition, still widely cited.
καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ, σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
The Society of Biblical Literature edition, freely licensed.
καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ, σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
The edition that turned scholarship toward the earliest manuscripts.
καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ, σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
An independent critical text built from the oldest witnesses then known.
καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ, σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
A recent critical edition following documentary evidence closely.
καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα — φανερωθῇ, — παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
The reading of the majority of surviving manuscripts.
καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα — φανερωθῇ, — παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἐὰν if | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| σχῶμεν we may have | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 John 2:28
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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
νῦν is an adverb meaning 'now,' indicating the present time as opposed to the past or future. It can also refer to the immediate past or future. The New Testament uses it frequently, including in John 11:8 and Romans 13:11. Abbott-Smith notes its use in logical sequences, while Liddell-Scott-Jones highlights its dialectal variations and broader applications.
νῦν, adv.,
[in LXX chiefly for עַתָּה;]
prop., of time, now, i.e. at the present time: as opp. to past, Jo 4:18, Ac 7:52, Ro 13:11, II Co 7:9, Col 1:24, al.; opp. to fut., Jo 12:27, Ro 11:31, al.; c. art., ὁ (ἡ, τὸ) et subst., the present: Ro 3:26, Ga 4:25, I Ti 6:17, Tit 2:12, al.; ἀπὸ τοῦ ν. (LXX for מֵעַתָּה), Lk 1:48, Read the full entry →
νῦν (nun) — now.
νῦν
(for νυν, νυ, see infr. II), adverb now, both of the present moment, and of the present time generally, οἳ ν. βροτοί εἰσιν mortals of our day, [Refs 8th c.BC+]; so in Ionic dialect and Attic dialect, οἱ ν. [ἄνθρωποι] men of the present day, [Refs 5th c.BC+]; ὁ ν. τρόπος, τὸ ν. βαρβαρικόν, [Refs 5th c.BC+]; Βοιωτοὶ οἱ ν.[Refs 5th c.BC+]the present, [LXX+5th c.BC+]; μέχρι ν. (variant{μ. τοῦ ν}.) [Refs 1st c.BC+]; τὰ ν. simply, ={ν}., [NT+5th c.BC+]
2. of the immediate past, just now, but now, ν. Μενέλαος ἐνίκησεν [Refs 8th c.BC+]
3. of the future, presently, ν. αὖτ᾽ ἐγχείῃ πειρήσομαι [Refs 8th c.BC+]; compare νῦν δή, νυνί.
νῦν
nun
a primary particle of present time; "now" (as adverb of date, a
transition or emphasis); also as noun or adjective present or
immediate:--henceforth, + hereafter, of late, soon, present, this
(time). See also 3569, 3570.
see GREEK for 3569
see GREEK for 3570
νῦν
Adv
now, already, at present
νῦν nyn 147x
now, at the present time, Mk. 10:30; Lk. 6:21, et al. freq.; just now, Jn. 11:8; forthwith, Jn. 12:31; καὶ νῦν, even now, as matters stand, Jn. 11:22; now, expressive of a marked tone of address, Acts 7:34; 13:11; Jas. 4:13; 5:1; τὸ νῦν, the present time, Lk. 1:48; τανῦν, or τὰ νῦν, now, Acts 4:29
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
149 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 148 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 257 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.
ἐναργέστατα καὶ διὰ τούτου παρίστησιν ὅτι διαφορὰ παμμεγέθης ἐστὶ τοῦ τε νῦν πλασθέντος ἀνθρώπου καὶ τοῦ κατὰ τὴν εἰκόνα θεοῦ γεγονότος πρότερον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
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.
τάξασθαι … ὠνητὴν τῶν ὑπογεγραμμένων μοι ἐγγαίων Ἐσθλάδαν Δρύτωνος διαγράφειν τοῖς ἀνδράσι· τὰ δὲ νῦν ἐποικονομ … διὸ ἀξιῶ, ἐὰν φαίνηται, συντάξαι ἐγδοθῆναι αὐτῶι τὴν καθήκουσαν διαγραφήν. οὗ καὶ
γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι
γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ
The Greek word τεκνίον (teknion) is a diminutive form of τέκνον (teknon), meaning 'little child' or 'infant.' It is used in the New Testament as a term of endearment, often addressing Christian converts as 'little children.' This term appears in several verses, including John 13:33 and 1 John 2:1, 12, 28.
† τεκνίον, -ου, τό
(dimin. of τέκνον),
a little child: as a term of endearment, in voc. pl., Jo 13:33, Ga 4:19, I Jo 2:1, 12, 28 3:7, 18 4:4 5:21.†
τεκνίον, -ov, τό, (dimin. of τέκνον, 4. v-; [on the accent, ef. W. 52; Chandler § 3477), a little child; in the N.T. used as a term of kindly address by teachers to their : τὲ καὶ a ‘ 4 ΄ τὸ KQL...TE... Kal, εἴτε... etre, see ei, III. . ἐάν Te, see ἐάν, 1. 3 e. . TEKVOD disciples [always in the plur. little children: Mk. x. 24 Lehm.]; Jn. xiii. 33; Gal. iv. 19 (where L txt. T Tr WH mrg. τέκνα); 1Jn. ii. 1, 12, 28; iii. 7 [WH mrg. παιδία], 18; iv. 4; ν. 21. (Anthol.)
τεκνίον. For this dim. of τέκνον cf. P Oxy XIV. 176614 (11|{|4.}.) ἀσπάζομαι... τὰ ἀβάσκαντα texvia, “I greet your children, whom the evil eye will not harm.” TEKVOYOVEO. With this NT ἅπ. eip. (1 Tim 513) = ‘‘bear a child,”’ we may compare the similar compa, τεκνοποιέομαι in the marriage contract P Eleph 1° (B.c. 311-10) (= Se/ections, p- 3), where the husband is bound down μηδὲ τεκνοποιεῖσθαι ἐξ ἄλλης γυναικός, ‘not to beget children by another woman.” In UPZ i. 45 (B.C. 164) ἕνεκ[α] τοῦ. . . τεκνοπ[ο]ήσασθαί -- θαι) αὐτήν, the meaning is “adopt” (cf. Wilcken’s note). See also s.v. τεκνογονία. τεκνογογία. Ramsay TZeaching p. 170ff. tries to show that, while Tekvoyovew is used in a physical sense in 1 Tim 5‘, the abstract noun τεκνογονία in 1 Tim 215 points rather to ‘‘the power of maternal instinct ”’ or ‘‘ motherhood.”’ But it is by no means clear that the writer did not use the two…
Read the full entry →τεκνίον (teknion) — children.
τεκν-ίον, τό,
= {τεκνίδιον}, [NT+2nd c.AD+].
τεκνίον
teknion
diminutive of 5043; an infant, i.e. (plural figuratively) darlings
(Christian converts):--little children.
see GREEK for 5043
τεκνίον, ου, τό
n.n.
a little child
τεκνίον τεκνίον, ου, τό, Dim. of τέκνον a little child, Anth., NTest.
Noun-VPN — Noun · vocative · plural · neutervocative — the one being addressed.
Agrees with anything else marked plural neuter.
N-VPN Part of Speech: Noun Case: Vocative Number: Plural Gender: Neuter
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
8 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
σοι ταῦτα τὰ γράμματά μου. ἄσπασαι τὴν γλυκυτάτην ἐμὴν μητέρα καὶ τὰ ἀβάσκαντά σου τεκνία καὶ τοὺς σοὺς πάντας. πέμψον μοι τὸ αἰγίδιον. ἐρρῶσθαι σε εὔχομαι πολλοῖς ἔτεσιν.
ἡ γὰρ εὐπραγία σου κοινή ἐστιν εὐτυχία. ἀσπάζομαι τὸν πατέρα Ἰσχυρίωνα καὶ τὰ ἀβάσκαντα τεκνία καὶ τὴν ἀγαθήν σου ἀδελφὴν καὶ Θέωνα καὶ Πατερμούθιον καὶ τοὺς φίλους ἡμῶν κατʼ
εσθαι ἐν τῷ ἔργῳ αὐτῶν … τοῖς τοιούτοις. ἀσπάζου τὸν … Σπαρτιάτην καὶ τὰ τεκνία καὶ τοὺς … υς· ἀσπάζεται ὑμᾶς τὰ παιδία καὶ η … αὐτῶν. ἐρρῶσθαί σε
μένω (menō) means to stay, abide, or remain. It can refer to physical location, duration of time, or a state of being, often indicating a sense of permanence or continuity. In the New Testament, it is used in various contexts, such as remaining in Christ (John 15:4) or the Holy Spirit (John 14:17). The entries do not present significant disagreement.
μένω,
[in LXX for עמד, קוּם etc.;]
to stay, abide, remain.
Intrans.;
of place: seq. ἐν, Lk 8:27, al.; παρά, c. dat. pers., Jo 1:40, al; σύν, Lk 1:56; καθ’ ἑαυτόν, Ac 28:16; c. adv., ἐκεῖ, Mt 10:11; ὧδε, Mt 26:38; metaph., I Jo 2:18; of the Holy Spirit, Jo 1:32, 33 14:17; of Christ, Jo 6:56 15:4, al.; ὁ θεός, I Jo 4:15, conversely, of Christians, Jo 6:56 15:4, I Jo 4:15, al.; ὁ λόγος τ. θεοῦ, I Jo 2:14; ἡ ἀλήθεια, II Jo 2, al.
Of time;
μένω; impf. ἔμενον; fut. μενῶ; 1 aor. ἔμεινα ; plupf. μεμενήκειν without augm. (1 Jn. ii. 19; ef. ἐκβάλλω, [and see 7'df. Proleg. p. 120 sq.]); [fr. Hom. down]; Sept. chiefly for my and Dip, also for 731, 30)", ete.; to remain, abide ; I. intransitively ; in reference τ. to PLACE; a. prop. i. q. Lat. commoror, to sojourn, tarry: ἐν w. dat. of place, Lk. viii. 27; x. 7; Jn. vii. 9; xi. 6; Acts xx.15; xxvii. 31; xxviii. 30 [RGL]; 2 Tim. iv. 20; with adverbs of place: ἐκεῖ, Mt. x.11; Jn. ii. 12; x. 40; [xi. 54 WHTrtxt.]; ὧδε, Mt. xxvi. 38; Mk. xiv. 34; παρά τινι, with one, Jn. i. 39 (40); xiv. 25; Acts xviii. 20 [RG]; xxi. 7; σύν τινι, Lk. i. 56; καθ᾽ ἑαυτόν, dwell at his own house, Acts xxviii. 16, cf. 30. iq. larry as a guest, lodge: ποῦ, Jn. i. 38 (39); ἐν w. dat. of place, Lk. xix.5; Acts ix.43; παρά τινι, in one’s house, Acts ix. 43; xviii. 3; xxi. 8; of tarrying for a night, μετά…
Read the full entry →μένω, “‘remain,” ‘‘abide,” is used intransitively with reference to (1) place, in P Hib I. 555 (B.c. 250) o]¥ yap σχολάζω μένειν πλείονα χρ[όνον, ‘for I have no leisure to remain longer,” P Oxy IV. 7445 (B.c. 1) (= Selections, Ρ- 32) ἐγὼ ἐν ᾿Αλεξανδρέᾳ (= εἰᾳ) μένω, P Fay 137? (question to an oracle—i/A.D.) χρημάτισόν μοι, ἢ μείνωι ἐν Βακχιάδι; P ΒΥ] IT. 23210 (ii/A.p.) οἱ δημόσιοι προσεφώνησαν αὐτῷ ὅτι μένις ἐν τῇ κω (6 κώμῃ), and Preisigke 2639 ποῦ μένι | Θερμοῦθις ἡ γυνὴ Π]ασοράσιος ; (cf. Jn 1387); see also Schulze Gr. Lat. p. 22 f.: (2) ¢éme, in P Ryl II. 1725! (A.D. 208) μενεῖς ἐπὶ τῇ προγεγραμμένῃ μισθώσι, ‘the aforesaid lease shall continue secured to you” (Edd.), and P Oxy VI. 90358 (iv/a.D.) ἔμεινεν λέγων, “the kept saying”: and (3) condition, in P Flor 11. 2321 (iii/a.p.) ἵνα μὴ λίαν ὃ χόρτος τῆς Θεοξενίδος ἄκοπος μείνῃ, ‘in order that the hay of Theoxenis may not remain too…
Read the full entry →μένω (menō) — to stay.
μένω,
Epic dialect infinitive μενέμεν [Refs 8th c.BC+] present participle μίνονσαι [Refs 4th c.BC+]; Epic dialect, Ionic dialect imperfect μένεσκον [Refs 8th c.BC+]: Epic dialect, Ionic dialect future μενέω [Refs 8th c.BC+]; Attic dialect μενῶ [Refs 5th c.BC+]: aorist ἔμεινα [Refs 8th c.BC+]: perfect μεμένηκα [Refs 4th c.BC+]; compare μίμνω:—stay, wait:
I. stand fast, in battle, οὐδ᾽ ἴφθιμοι Λύκιοι μένον, ἀλλὰ φόβηθεν [Refs 8th c.BC+]; φεύγειν μηδὲ μένειν Oracle texts cited in [Refs 5th c.BC+]; μ. κατὰ χώραν, of soldiers, [Refs 5th c.BC+]
I.2. stay at home, stay where one is, [Refs 8th c.BC+]
I.2. b lodge, stay, παρὰ ματρί [Refs 5th c.BC+]
μένω
meno
a primary verb; to stay (in a given place, state, relation or
expectancy):--abide, continue, dwell, endure, be present, remain,
stand, tarry (for), X thine own.
μένω
v.
I remain, abide
μένω menō 118x
pluperfect, μεμενήκειν, to stay, Mt. 26:38; Acts 27:31; to continue; 1 Cor. 7:11; 2 Tim. 2:13; to dwell, lodge, sojourn, Jn. 1:39; Acts 9:43; to remain, Jn. 9:41; to rest, settle, Jn. 1:32, 33; 3:36; to last, endure, Mt. 11:23; Jn. 6:27; 1 Cor. 3:14; to survive, Read the full entry →
μένω Lat. maneo, to stay stand fast, abide, in battle, Hom., Aesch.; μ. κατὰ χώραν, of soldiers, Thuc.
to stay at home, stay where one is, not stir, Il.; μ. εἴσω δόμων Aesch.; κατ᾽ οἶκον Eur., etc.:—but, μ. ἀπό τινος to stay away from, Il.
to stay, tarry, Hom., etc.
of things, to be lasting, remian, last, stand, στήλη μένει ἔμπεδον Il., etc.
of condition, to remain as one was, of a maiden, Il.; ἢ μείνωσιν ὅρκοι if oaths hold good, Eur.; μ. ἐπὶ τούτων to remain contented with.., Dem.
to abide by an opinion, conviction, etc., ἐπὶ τῶι ἀληθεῖ Plat.
impers. c. inf., it remains for one to do, ἀνθρώποισι κατθανεῖν μένει Eur.
trans. to await, expect, wait for, c. acc., Il.; so, like Lat. manere hostem, Hom., etc.:—so, also c. acc. et inf., ἦ μένετε Τρῶας σχεδὸν…
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
a-bid': Old English word signifying progressively to "await," "remain," "lodge," "sojourn," "dwell," "continue," "endure"; represented richly in Old Testament (King James Version) by 12 Hebrew and in New Testament by as many Greek words. In the Revised Version (British and American) displaced often by words meaning "to sojourn," "dwell," "encamp." The Hebrew and Greek originals in most frequent use are yashabh, "to dwell"; meno, "to remain." "Abide (sit or tarry) ye here" (Ge 22:5); "The earth abide (continueth) forever" (Ec 1:4); "Who can abide (bear or endure) the day?" (Mal 3:2); "Afflictions abide (await) me" (Ac 20:23). The past tense abode, in frequent use, has the same…
119 occurrences in the New Testament, rendered 47 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 118 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 39 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.
ὀρθὴ δ’ οὐκ ἐπιδέχεται σύγκρισιν οὐδ’ ὀρθοτέρα γίνεται παρ’ ἑτέραν, ἀλλ’ ἐν ὁμοίῳ μένει τὴν ἰδίαν φύσιν οὔποτ’ ἀλλάττουσα.
μένει δʼ ἄχρι δεῦρο κατὰ γῆν τὴν Σειρίδα.
ἔτι καὶ ἔτι ἐρωτῶ ὑμᾶς: ἑαυτῶν γίνεσθε νομοθέται ἀγαθοί, ἑαυτῶν μένετε σύμβουλοι πιστοί, ἄρατε ἐξ ὑμῶν πᾶσαν ὑπόκρισιν.
ς βεβαιούτω αὐτῷ ὁ Κάστωρ ως … δημοσίῳ ἡ συγγραφὴ κυρία ἔστω πανταχῇ ἐπιφερομένη. Μένων Καλιστράτου Πέρσης τῆς ἐπιγονῆς μεμίσθωμαι παρὰ Κάστορος Καλλιστράτου τὸν ὑπάρχοντα αὐτῷ περὶ τὸν κατὰ
δραχμῶν ἑκατὸν εἴκοσι καὶ τῶν ἑπομένων, ἐφʼ ᾧ κυρωθεῖσα διαγράψω ἐπὶ τὴν δημοσίαν τράπεζαν, μενεῖ δέ μοι ἡ τούτων κράτησις καὶ κυρεία ἀναφαίρετος ἐπὶ τὸν ἀεὶ χρόνον, ἐὰν φαίνηται
πρόβατα τελεῖα ἀθάνατα … τετυχηκότα τῆς ἴσης ἐπιμελείας καὶ φροντίδος … ἐὰν φαίνηται μισθῶσαι, μένοντός σοι … ὀφείλω φόρου μνῶν δύο — … ου Νείλου τοῦ καὶ Ἰσχυρίωνος
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 →
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 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 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
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
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
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
ἐάν is a conditional particle formed from εἰ (if) and ἄν. It indicates uncertainty or a hypothetical situation, often followed by the subjunctive mood. The New Testament uses it in various contexts, such as in Matthew 6:22 and Romans 2:25. It can also appear with other particles, enhancing its conditional meaning.
ἐάν, contr. fr. εἰ ἄν,
conditional particle,
representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ c. ind. (Bl., §65, 4; cf. Jo 13:17, I Co 7:36), if haply, if;
c. subjc. (cl.);
ἐάν ; I. aconditional particle (derived fr. εἰ ἄν), which makes reference to time and to experience, introducing something future, but not determining, before the event, whether it is certainly to take place; if, in case, (Lat. si; Germ. wenn; im Fall, dass; falls; wofern); οἴ.» among others, Hermann ad Viger. p.832; Klotz ad Devar. ii. 2 p- 450 sqq.; W. 291 (273) sq. It is connected 1. with the Subjunctive, according to the regular usage of the more ancient and elegant classic writers. a. with the subjunc. Present: Mt. vi. 22 (ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς 7, if it be the case, as to which I do not know, that thine eye etc.); ibid. 23; xvii. 20; Lk. x. 6; Jn. vii. 17; viii. 54 [RGL mrg.]; ix. 31; xi. 9,10; Acts v. 38; xiii. 41; Ro. ii. 25 sq.; 1 Co.ix.16; Gal. v. 2; 1 Tim. i. 8 [not Lehm.]; Heb. xiii. 23; 1 Jn. i. 9; ii. 3, 15 ete. Ὁ. with the subjunc. Aorist, corresponding to the Lat.…
Read the full entry →ἐάν (ean) — if.
ἐάν
(so early Attic Inscrr., as [Refs 4th c.BC+], also contraction ἤν and ἄν, see at {ἤν},{ἄν} (B) [ᾱ], which by crasis with καί become κἄν:—if haply, if, regularly followed by subjunctive: for its use and for examples, see at {εἰ} [Refs 5th c.BC+]
II. in Hellenistic and late Greek, ={ἄν} after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, [LXX+5th c.BC+]
ἐάν ἐάνπερ
ean
from 1487 and 302; a conditional particle; in case that, provided,
etc.; often used in connection with other particles to denote
indefiniteness or uncertainty:--before, but, except, (and) if, (if)
so, (what-, whither-)soever, though, when (-soever), whether (or), to
whom, (who-)so(-ever). See 3361.
see GREEK for 1487
see GREEK for 302
see GREEK for 3361
ἐάν
Cond.
if
ἐάν compounded of εἰ ἄν ἐα?ν contracts into ἤν and ἄν if haply, if, followed by subj. (whereas εἰ is foll. by ind. or opt.), epic εἴ κε, αἴ κε.
in NTest. ἐάν is used just like the adverb ἄν after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, ὅσος ἐάν, ὅστις ἐάν, ὅπου ἐάν, etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
345 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 339 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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 746 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
ἐὰν δέ που μόνῃ περιπεσὼν βιάσηται μηδενὸς βοηθοῦ παρόντος, μόνος ἀποθνησκέτω.
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.
δεδανεισμένος Πανᾶς Ἀγαθίνωι καὶ Πατῆτι τοῖς δανείζουσιν ἐν μηνὶ Ἐπεὶφ εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ
ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα
τοῦτο ἀποδότω ὁ δεδανεισμένος τῶι δανείζοντι ἐν μηνὶ Μεσορὴ λ τοῦ αὐτοῦ ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν
φανερόω is a verb meaning to make visible, clear, or known, derived from the root φανερός. It covers a range of meanings from revealing something hidden to making oneself known, particularly in the context of Christ's manifestation (e.g., John 2:11, 1 John 3:2). The entries indicate that it can be used both actively and passively, with references throughout the New Testament.
φανερόω, -ώ
[in LXX: Je 40 (33):6 (גּלה pi.) * ;]
to make visible, clear, manifest or known: c. acc rei, Jo 2:11 17:6, Ro 1:19, I Co 4:5, II Co 2:14 11:6, Col 4:4, Tit 1:3; pass., Mk 4:22, Jo 3:21 9:3, Ro 3:21 16:26, II Co 4:10, 11, Eph 5:13, Col 1:26, II Ti 1:10, Read the full entry →
φανερόω, -@; fut. φανερώσω ; 1 aor. ἐφανέρωσα; Pass., pres. φανεροῦμαι ; pf. πεφανέρωμαι; 1 aor. ἐφανερώθην; 1 fut. φανερωθήσομαι ; (φανερός) ; to make manifest or visibie or known what has been hidden or unknown, to of the | pavepow manifest, whether by words, or deeds, or in any other way; a. with an ace. of the thing: pass., Mk. iv. 22; Eph. v. 13; Rev. iii. 18; τὰ ἔργα τινός, pass. Jn. iii. 21; with ἔν τινι added, Jn. ix. 3; τὴν δόξαν αὐτοῦ, of Christ, Jn. ii. 11; sc. τὴν γνῶσιν, 2 Co. xi.6 LT Tr WH; τὰς βουλὰς τῶν καρδιῶν, of God as judge, 1 Co. iv. 5; τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ bt ἡμῶν ἐν παντὶ τύπῳ, 2 Co. ii. 14; τὴν σπουδὴν ὑμῶν ἐνώπιον τοῦ θεοῦ, pass. 2 Co. vii. 12; τὴν ζωὴν τοῦ ᾿Ιησοῦ ἐν τῷ σώματι, ἐν τῇ θνητῇ σαρκί, pass. 2 Co. iv. 10 84. ; χάρις τοῦ θεοῦ φανερωθεῖσα διὰ τῆς ἐπιφανείας τοῦ Χριστοῦ, 2 Tim. 1. 10; pass. used of something hitherto non-existent but now made…
Read the full entry →φανερόω, ““make clear,” ‘make known”: P Goodsp Cairo 1.519 (A.D. 362) ἐφανέρωσα τῇ μονῇ Kal τῷ Bonde [το]ῦ πραιποσίτου, “1 have made known both to the establishment of the praepfosttus and to his assistant” (Ed.). See also the Christian prayer P Oxy VI. 9254 (v/vi Α. Ὁ.) (= Selections, Ρ- 131) ὃ θ(εδὴς. . . φανέρωσόν μοι τὴν παρὰ σοὶ ἀλήθιαν εἰ βούλῃ με ἀπελθεῖν εἰς Χιούτ, ““Ο God, reveal to me thy truth, whether it be thy will that I go to Chiout” (Edd.).
φανερόω (phaneroō) — to reveal.
φᾰνερ-όω,
make manifest, σεαυτὸν τῷ κόσμῳ [NT]; reveal, make clear, τινὶ τὴν ἀλήθειαν [Refs 5th c.AD+]; ἀληθῆ πεφανέρωται have been demonstrated, [Refs 5th c.BC+]
II. make known or famous, [Refs 1st c.BC+]:—passive, become so, ἐφανερώθη ἐς τοὺς Ἕλληνας δαπάνῃσι μεγίστῃσι [Refs 5th c.BC+]
φανερόω
phaneroo
from 5318; to render apparent (literally or figuratively):--appear,
manifestly declare, (make) manifest (forth), shew (self).
see GREEK for 5318
φανερόω
v.
I make clear, visible, or manifest
φανερόω phaneroō 49x
to bring to light, to set in a clear light; to manifest, display, Jn. 2:11; 7:4; 9:3; to show, Rom. 1:19; 2 Cor. 7:12; to declare, make known, Jn. 17:6; to disclose, Mk. 4:22; 1 Cor. 4:5; Col. 4:4; to reveal, Rom. 3:21; 16:26; Col. 1:26; to present to view, Jn. 21:1, 14; pass. to make an appearance, Read the full entry →
φανερόω φα^νερόω, φυτ. -ώσω φανερός to make manifest, NTest.
to make known or famous:—Pass. to become so, Hdt.
Verb-APS-3S — Verb · aorist · passive · subjunctive · third person · singularaorist passive subjunctive — a completed action, viewed as a whole.
V-APS-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Subjunctive Person: third Number: Singular
a-per': Of eight Hebrew originals the chief is ra'ah, "to be seen." Used mainly of God's self-revelations in person and in dreams and visions: "Yahweh appeared unto Abram" (Ge 12:7); to Moses (Ex 3:2); to Solomon (1Ki 3:5). All originals used of Nature's processes, of the appearing, i.e. coming of the morning (Ex 14:27); stars (Ne 4:21); flowers, flocks of goats, tender grapes (So 2:12; 4:1 m; So 7:12 margin). So New Testament ophthen, passive of horao, "I see," "to be seen" used especially of angelic revelations and…
47 occurrences in the New Testament, rendered 33 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 49 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
εἰ δὲ ζητοῦσα εὑρήσεις θεόν, ἄδηλον, πολλοῖς γὰρ οὐκ ἐφανέρωσεν ἑαυτόν, ἀλλ’ ἀτελῆ τὴν σπουδὴν ἄχρι παντὸς ἔσχον·
πάντα δὲ ἀνίχνευέν τε καὶ πρὸς τὸν ἀδελφὸν μειζόνως ἐκδεινοῦσα ἀπεσήμαινεν συνόδους τε κρυπτὰς καὶ πότους βουλευτήριά τε ἀφανῶς κατεσκευασμένα, ὧν μὴ ἐπʼ ὀλέθρῳ τῷ ἐκείνου συντιθεμένων κἂν πεφανερῶσθαι μὴ κεκωλῦσθαι.
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
γεγηρακότα εἰμὶ γὰρ ὅλων ὀγδοήκοντα καὶ τριῶν ἐτῶν καὶ τὰ δόξαντα τῷ μεγέθει αὐτοῦ φανερωθῆναι ὑμῖν ἐποίησα πρὸ πολλοῦ μὲν ἔτι ἄνωθεν καὶ νῦν δὲ διὰ στρατηγικοῦ ὑπηρέτου, ἀλλὰ
τοῦ διασημοτάτου ἐπάρχου τῆς Αἰγύπτου Φλαουίου Ὑγίνου … γραμμάτια δι … … … ἀξιῶν φανερωθῆναι τοῖς ἑξῆς δανεισταῖς, ἵνʼ εἰδῶσι τὰ κεκελευσμένα καὶ τούτοις ἐξακολουθήσωσιν. εἰσὶ δέ·
τόμου δ. ἕως τούτων τὸ ἴσον. διευτύχει. ὑπατείας τῆς προκειμένης Μεχεὶρ κ. Ὡριγένης ἐπιδέδωκα. ἐφανέρωσα τῷ ἐνγεγραμμένῳ διὰ Νεκῆτος ὑπηρέτου Μεχεὶρ εἰκάδι
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAS-1P — Verb · present · active · subjunctive · first person · pluralpresent active subjunctive — an action in progress.
V-PAS-1P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: first Number: Plural
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
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.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
παρρησία is built from πᾶς (all) and ῥῆσις (speech), covering meanings like freedom of speech, boldness, and confidence. It appears in various contexts in the New Testament, such as Acts 4:13 and John 7:13. The lexicons note its use in both positive and negative senses, with some indicating a shift from boldness in speech to general confidence.
παρρησία, -ας, ἡ
(< πᾶς + ῥῆσις, speech),
[in LXX: Le 26:13 (μετὰ π., קוֹמְמִיּוּת), Pr 1:20 10:10, Wi 5:1, al.;]
freedom of speech, plainness, openness, freedom in speaking (Eur., Plat., al.): Ac 4:13, II Co 3:12; παρρησίᾳ, adverbially, freely, openly, plainly, Mk 8:32, Jo 7:13, 26 10:24 11:14 16:29 18:20; opp. to ἐν παροιμίαις, Jo 16:25; ἐν π., Eph 6:19; μετὰ π., Ac 2:29 4:29, 31 28:31.
παρρησία, -as, 7, (πᾶν and pros; cf. ἀρρησία silence, κατάρρησις accusation, πρόρρησις prediction) ; 1. freedom in speaking, unreservedness in speech, (Kur., Plat., Dem., al.): ἡ π. τινός, Acts iv. 13; χρῆσθαι παρρησίᾳ, 2 Co. iii. 12; παρρησίᾳ adverbially,— freely: λαλεῖν, Jn. vii. 13, 26; xviii. 20 ;— openly, frankly, i. e. without concealment: Mk. viii. 32; Jn. xi. 14; — without ambiguity or cireumlocution: εἰπὲ ἡμῖν παρρησίᾳ (Philem. ed. Meineke p. 405), Jn. x. 24;— without the use of figures and comparisons, opp. to ἐν παροιμίαις : Jn. xvi. 25, and RG in 29 (where L TTr WH ἐν παρρησίᾳ); ἐν παρρησίᾳ, Sreely, Eph. vi. 19; pera παρρησίας, Acts xxviil. 31 ; εἰπεῖν, Acts ii. 29; λαλεῖν, Acts iv. 29, 31. 2. free and fearless confidence, cheerful courage, boldness, assurance, (1.Mace. iv. 18; Sap. ν. 1 ; Joseph. antt. 9, 10,4; 15, 2, 7; [οἷν W. 23]): Phil. i. 20 (opp. to αἰσχύνεσθαι, cf.…
Read the full entry →παρρησία. ‘In accordance with its etymology παρρησία is used especially of ‘‘freedom,’’ ‘‘ boldness” zz speech, but it readily passes into the more general meaning ‘‘ confidence,’’ as in Heb 38, 1 Jn 228, Job 2719, Zest. xzt. patr. Reub iv. 2. This may be illustrated from P Par 63%%! 7 (B.c. 165) καλῶς ἔχειν ὑπέλαβον ταύτην ἔτι τὴν παρησίαν (for spelling, cf. Winer-Schmiedel Gy. p. 56) ἀγαγεῖν πρός σε. P Oxy VIII. 1100!° (A.D. 206) με]τὰ παρρησίας (cf. Ac 2831), unfortunately in a broken context, and Kazse/ 1096 παρησίαν ὁμοίαν οὐκ ἔχων βροτοῖς. Cf. also Aristeas 125 συμβουλευόντων παρρησίᾳ πρὸς τὸ συμφέρον τῶν φίλων, ‘since friends unreservedly offer advice for one’s best interests ” (Thackeray). In OG/S 3231° (B C. 159-8) εὐδοκι[μη]κὼς ἐν ταῖς χρείαις ἁπάσαις κιεκ]όσμηκε τὸν αὑτοῦ [β]ίον τῆι καλλίστηι παρρησίαι. the word seems to be equivalent to ““ liberality,” and in Vett. Val. p.…
Read the full entry →παρρησία (parrēsia) — boldness.
παρρησί-α, ἡ,
(πᾶς, ῥῆσις) outspokenness, frankness, freedom of speech, claimed by the Athenians as their privilege, ἐλεύθεροι παρρησίᾳ θάλλοντες οἰκοῖεν πόλιν κλεινῶν Ἀθηνῶν [Refs 5th c.BC+]; ἔχειν π. [Refs 5th c.BC+]; δημοκρατίας οὔσης οὐκ ἔστι π. [Refs 5th c.BC+]; περὶ παρρησίας, title of work by Philodemus.
2. in bad sense, licence of tongue, ἡ εἰς τοὺς θεοὺς π. [Refs 5th c.BC+]
3. freedom of action, [Refs 5th c.AD+]; π. ζωῆς καὶ θανάτου power of life and death, [Refs]; licence, permission, [Refs 6th c.AD+]; παρρησίᾳ ἐκτέμνεται τὸ δέρμα without fear, [Refs 6th c.AD+]; ἤγαγον ὑμᾶς μετὰ παρρησίας openly, [LXX]
παρρησία
parrhesia
from 3956 and a derivative of 4483; all out-spokenness, i.e.
frankness, bluntness, publicity; by implication, assurance:--bold (X
-ly, -ness, -ness of speech), confidence,
X freely, X openly, X plainly(-ness).
see GREEK for 3956
see GREEK for 4483
παρρησία, ας, ἡ
n.f.
freedom, confidence
παρρησία parrēsia 31x
freedom in speaking, boldness of speech, Acts 4:13; παρρησίᾳ, as an adv., freely, boldly, Jn. 7:13, 26; so μετὰ παρρησίας, Acts 2:29; 4:29, 31; license, authority, Phlm. 8; confidence, assurance, 2 Cor. 7:4; Eph. 3:12; Heb. 3:6; 10:19; openness, frankness, 2 Cor. 3:12; παρρησίᾳ, and ἐν παρρησίᾳ, adverbially, openly, plainly, perspicuously, unambiguously, Mk. 8:32; Jn. 10:24…
Read the full entry →Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
bold'-nes (parresia, "confidence," "fearlessness," "freedom of speech"): This was one of the results of discipleship (Ac 4:13,29,31; Eph 3:12; Php 1:20; 1Ti 3:13; 1Jo 4:17). It was a necessary qualification for the work assigned them. They were not only subject to violent persecutions, but also were the constant subject of ridicule and contempt. Paul uses the word in the sense of plainness in 2Co 3:12. In Heb 10:19; 1Jo 2:28; 4:17, it has the sense of freeness resulting from confidence. In Phm 1:8, the reference is…
31 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 31 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
καὶ ὅταν γε μόνος ἰδίᾳ τῷ θεῷ προσέρχηται, μετὰ παρρησίας φησὶ μὴ εἶναι εὔλογος — ἴσον τῷ μὴ τῶν εὐλόγων καὶ πιθανῶν ἐφίεσθαι —, πεπονθέναι δὲ τοῦτο πρὸ τῆς ἐχθὲς καὶ τρίτης, ἀφ’ οὗ τὸν θεὸν ἄρξασθαι διαλέγεσθαι ὡς θεράποντι αὐτῷ (Exod.
τῆς δὲ πρὸς τὸν ἄνδρα κοινωνίας ἀπόλαυσιν ἐχούσης ἀκίνδυνον καὶ προσέτι πολλὴν τὴν ἀπὸ τοῦ συνειδότος καὶ πρὸς τὸν θεὸν παρρησίαν καὶ πρὸς τοὺς ἀνθρώπους·
Ὁ ἀγαθὸς ἐργάτης μετὰ παρρησίας λαμβάνει τὸν ἄρτον τοῦ ἔργου αὐτοῦ, ὁ νωθρὸς καὶ παρειμένος οὐκ ἀντοφθαλμεῖ τῷ ἐργοπαρέκτῃ αὐτοῦ,
τοῦτο μόνον. παρακληθείς, ἄδελφε, διαλλάγηθί μοι ὅπως χρήσωμαι καὶ ἐν τῇ στρατείᾳ τῇ σῇ παρρησίᾳ. τὸ δὴ λοιπὸν μὴ εἶχές με μηδʼ ἑξῆς ἀδελφῷ ἐξ οὗ ἐπεξενώθην; ἀλλʼ ἔχω
των τ … … ν διασειόντων τῶν εἰς ταῦτα ὑπηρη … … μετὰ παρρησίας, καὶ ἂν ἐλεγχθῶσι, τῆς προσηκούσης τεύξονται τιμωρίας. εἰ δὲ … … … ροιντο τοῖς
ἀναστάντος καὶ διὰ τῶν θεωμένων ἐλθόντος κατὰ μέσον τοῦ θεάτρου, ἐφώνησαν· Ἰσίδωρε ἡ βία παρρησία· τίς ὁ φθόνος τῆς εἰρήνης; τὸν ἀναστάσεως … … … ωνι ἔχεις αὐτόν· στρατηγέ,
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 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 →
Counted over the 1,321 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.
The Greek word αἰσχύνω (i.e., *aischunō*) is derived from αἶσχος (shame) and primarily means to disfigure or dishonor. In the New Testament, it appears in its passive form, indicating feelings of shame or being put to shame, as seen in verses like 2 Corinthians 10:8 and 1 Peter 4:16. The lexicons note its usage in both moral and physical contexts.
αἰσχύνω
(< αἶσχος, shame),
[in LXX chiefly for בּוּשׁ;]
to disfigure (Hom.).
to dishonour (Pr 29:15).
to make ashamed (Si 13:7). Pass., to be put to shame, be ashamed: II Co 10:8; Phl 1:20, I Pe 4:16, I Jo 2:28; c. inf. (M, Pr., 205), Lk 16:3 (cf. ἐπ- (-ομαι), κατ-αἰσχύνω).†
αἰσχύνω: (αἶσχος [cf. αἰσχρός); 1. to disfigure: πρόσωπον, Hom. Il. 18, 24, and many others. 2. to dishonor: Sept. Prov. xxix. 15. 3. to suffuse with shame, make ashamed: Sir. xiii. 7. In the N. T. only pass., αἰσχύνομαι: fut. αἰσχυνθήσομαι; 1 aor. ἠσχύνθην; to be suffused with shame, be made ashamed, be ashamed : 2 Co. x. 8; Phil. i. 20; 1 Pet. iv. 16; μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ that we may not in shame shrink from him, 1 Jn. ii. 28 (Sir. xxi. 22 αἰσχυνθήσεται ἀπὸ προσώπου [Is. i. 29; Jer. xii. 13; cf. B. § 147, 2]); foil. by inf. (on which see W. 346 (325)), Lk. xvi. 8. [Comp.: ἐπ(μαι), κατ-αισχύνω.}
αἰσχύνομαι. P Par 4955 (B.C. 164-58) ὁ δέ, φαίνεται, τὴν ἡμέραν ἐκείνην ἀσχοληθείς, ἤσχυνται συμμεῖξαί por: we may either suppose φαίνεται parenthetical or emend ἠσχύνθαι. Zi. 38 οὐκέτι ἥκει πρὸς ἐμὲ αἰσχυνθείς, Sy// 80212 (iii/p.c., Epidaurus) αἰσχυνόμενος S[& ἅτε] καταγελάμενος tm[d] τῶν ἄλλων. For the active (not in NT) see P Oxy III. 4974 (early ii/A.D.) αἰσχύνειν Θέωνα, P Gen 2111, as quoted under αἰσχύνη.
αἰσχύνω (aischunō) — be ashamed.
αἰσχύνω [ῡ]:
Ionic dialect imperfect αἰσχύνεσκε (κατ-) [Refs 4th c.AD+]: future -ῠνῶ[Refs 5th c.BC+], Ionic dialect -υνέω[Refs 5th c.BC+]: aorist ᾔσχῡνα[Refs 8th c.BC+]: perfect σχυγκα[Refs 2nd c.AD+]:—passive, future αἰσχῠνοῦμαι[Refs 5th c.BC+]: aorist ᾐσχύνθην[Refs 5th c.BC+] and Attic dialect, poetry infinitive αἰσχυνθῆμεν[Refs 5th c.BC+]perfect ᾔσχυμμαι (see. below [Refs 5th c.BC+]:—make ugly, disfigure, πρόσωπον, κόμην, [Refs 8th c.BC+]; αἰ. τὸν ἵππον give the horse a bad form, [Refs 5th c.BC+]
2. mostly in moral sense, dishonour, tarnish, μηδὲ γένος πατέρων αἰσχυνέμεν[Refs 8th c.BC+]
2. b especially dishonour a woman, [Refs 5th c.BC+]; εἰς τὸ σῶμα αἰ. [Refs 4th c.BC+]
αἰσχύνω
aischuno
from aischos (disfigurement, i.e. disgrace); to feel shame (for
oneself):--be ashamed.
αἰσχύνομαι
v.
I am ashamed, am put to shame
Verb-APS-1P — Verb · aorist · passive · subjunctive · first person · pluralaorist passive subjunctive — a completed action, viewed as a whole.
V-APS-1P Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Subjunctive Person: first Number: Plural
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
5 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 46 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ ἐμαυτοῦ πάθος, ὃ μυριάκις παθὼν οἶδα, διηγούμενος οὐκ αἰσχύνομαι·
λοιπὸν αἰσχυνθῶμεν, φοβηθῶμεν τὴν μακροθυμίαν τοῦ θεοῦ, ἵνα μὴ ἡμῖν εἰς κρίμα γένηται.
εἰ ἐνδεχόμενόν ἐστιν, ἀποστείλας. χρείαν γὰρ ἔχομεν. εἰ δὲ μὴ ἐνδέχεται κομίσασθαι, γράψον μοι. αἰσχύνομαι γὰρ περὶ οὐδενὸς πλεονάκις σε ἐνοχλῶν. ἔρρωσο.
γυναῖκα εἶναι. οὐκ εἶ δὲ γυνή· ὅλον τὸ πραισίδιον ἀγνωμονεῖν πεποίηκες. ἐγὼ ὅλως οὐκ αἰσχύνομαι ἐρχόμενος παρά σε, ἀπάρτι δὲ μέλλω αἰσχυνὴν ἔχειν χάριν τῆς δελφακίδος. ἐὰν μὴ ἔλθῃς
ἀμφοτέροις πλεῖστα χαίρειν. πρὸ μὲν πάντων τὸ προσκύνημα ὑμῶν ποιῶ παρὰ τοῖς ἐνθάδε θεοῖς. αἰσχύνομαι μὲν γράφων συ τη οὗτως … ο … ε πρὸς τόδ' ἔπεισεν αὐτήν·
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
677 occurrences in the New Testament, rendered 23 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 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 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 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
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
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
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 παρουσία (parousia) means 'presence' or 'arrival' and is derived from the participle of πάρειμι (pareimi), meaning 'to be near.' It is often used in the New Testament to refer specifically to the 'Advent' or 'coming' of Christ, particularly in the context of his return. The term is also found in classical literature, where it denotes the presence of a person, often in an official capacity.
παρ-ουσία, -ας, ἡ,
[in LXX: Ne 2:6 A, Jth 10:18, II Mac 8:12 15:21, III Mac 3:17*;]
usually in cl., a being present, presence: I Co 16:17, II Co 10:10; opp. to ἀπουσία, Phl 2:12 (cf. II Mac 15:21).
a coming, arrival, advent (Soph., Eur., Thuc., al., v. LS, s.v.; so Jth 10:18, II Mac 8:12): II Co 7:6, 7, Phl 1:26, II Th 2:9; in late writers (v. M, Th., 145 ff.; MM, xix; LAE, 372 ff.) as technical term for the visit of a king; hence, in NT, specif. of the Advent or Parousia of Christ: Mt 24:3, 27, 37, 39,
παρ-ουσία, -as, ἡ, (παρών, -οὔῦσα, -dv, fr. πάρειμι q- V-), in Grk. auth. fr. the Tragg., Thuce., Plat., down; not found in Sept. ; 1. presence: 1 Co. xvi. 17; 2 Co. x. 10; opp. to ἀπουσία, Phil. ii. 12 (2 Mace. xv. 21; [Aristot. phys. 2, 3 p. 195", 14; metaphys. 4, 2 p. 1018", 14; meteor. 4, 5 p. 882", 33 etc.]). 2. the presence of one coming, hence the coming, arrival, advent, ([Polyb. 3, 41,1. 8]; Judith x. 18; 2 Mace. viii. 12; [Herm. sim. 5, 5,3]): 2Co. vii. 6 sq.; 2 Th. ii. 9 (cf. 8 ἀποκαλυφθήσεtat); ἡ - - - πάλιν πρός τινα, of a return, Phil. i. 26. In the N. T. esp. of the advent, i. 6. the future, visible, return from heaven of Jesus, the Messiah, to raise the dead, | hold the last judgment, and set up formally and gloriously the kingdom of God: Mt. xxiv. 3; ἡ παρ. τοῦ υἱοῦ τοῦ ἀνθρώπου, [27], 37, 39; τοῦ κυρίου, 1 Th. iii. 13; iv. 15; v. 23; 2 Th.ii.1; Jas. v.7sq.; 2 Pet. 11].…
Read the full entry →παρουσία. For παρουσία in the general sense of ‘‘presence,’’ ‘arrival,’ as in the later books of the LXX (Judith 101%, 2 Macc 813, a/.), it is sufficient to cite P Oxy III. 486! (A.D. 131) ἡ ἐπιμ[ζέϊλεια τῶν ὑπὸ τοῦ ποτί α]μοῦ παρασεσυρμένων χρήζει μου τῆς παρουσία[ς, ‘the repair of what has been swept away by the river requires my presence’”” (Edd.), 2. XIV. 1668?° (iii/a.p.) τὴν ὑμῶν παρουσίαν ἐγδεχόμεθα, “we await your presence,’’ a man to his ‘‘brothers,” 26. I. 118%% (late iii/A.D.) οὐδὲν γὰρ ὄφελος ὑστερησάντων (/. ὑστερήσαντος) τῶν χρειωδῶν TH παρουσίᾳ αὐτοῦ, ‘it is no use if a person comes too late for what required his presence” (Edd.), and τό. VI. 903” (iv/A.D.), where a woman declares that her husband #pooev ἐπὶ παρουσίᾳ τῶν ἐπισκόπων καὶ τῶν ἀδελφῶν αὐτοῦ ὅτι ἀπεντεῦθεν οὐ μὴ κρύψω αὐτὴ -“ν;- πάσας μου τὰς κλεῖς, “‘swore in the presence of the bishops and of his own…
Read the full entry →παρουσία (parousia) — coming.
παρουσ-ία, ἡ,
(πάρειμι) presence, of persons, δεσπότου, etc., [Refs 4th c.BC+]; ἀνδρῶν π., ={ἄνδρες οἱ παρόντες}, [Refs 5th c.BC+]; πόλις μείζων τῆς ἡμετέρας π., ={ἡμῶν τῶν παρόντων}, [Refs 5th c.BC+]; παρουσίαν μὲν οἶσθα.. φίλων, ὡς οὔτις ἡμῖν ἐστιν, i.e. that we have no friends present to assist us, [Refs 5th c.BC+]; of things, κακῶν [Refs 5th c.BC+]
2. arrival, ἡμῶν κοινόπουν π. [Refs 5th c.BC+]; especially visit of a royal or official personage, βασιλέως, etc., [Refs 3rd c.BC+], etc.; of a god, [Refs]
3. occasion, variant in [Refs 5th c.BC+]
4. π. τισὶ ποιεῖσθαι entertain them on their official visits, [Refs 2nd c.BC+]
5. in NT, the Advent, [NT]
παρουσία
parousia
from the present participle of 3918; a being near, i.e. advent (often,
return; specially, of Christ to punish Jerusalem, or finally the
wicked); (by implication) physically, aspect:--coming, presence.
see GREEK for 3918
παρουσία, ας, ἡ
n.f.
presence, a coming, arrival, advent
παρουσία parousia 24x
presence, 2 Cor. 10:10; Phil. 2:12; a coming, arrival, advent, Phil. 1:26; Mt. 24:3, 27, 37, 39; 1 Cor. 15:23
παρουσία παρουσία, ἡ, πάρειμι a being present, presence, Aesch., Eur., etc.; so, πόλις μείζων τῆς ἡμετέρας παρουσίας ῀ ἡμῶν τῶν παρόντων, Thuc.:—of things, κακῶν π. Eur. : —παρουσίαν ἔχειν for παρεῖναι, Soph.
arrival, id. Soph., Eur.:— the Advent, NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
24 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 24 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὥσπερ γὰρ τοῦ πυρὸς ἡ δύναμις ἀπουσίᾳ μὲν ὕλης ἡσυχάζει, παρουσίᾳ δὲ ἀνακαίεται, οὕτως καὶ ὅσαι πρὸς ἀρετὴν ἢ κακίαν ψυχῆς δυνάμεις ἀφορῶσι, σβέννυνται μὲν ἀκαιρίαις, καθάπερ
πρὸ γὰρ τῆς Ἁβράμου παρουσίας Αἰγύπτιοι τούτων εἶχον ἀμαθῶς·
αἱ δὲ βοτάναι αἱ ἐκτετιλμέναι ἐκ τοῦ ἀμπελῶνος ἀνομίαι εἰσὶ τῶν δούλων τοῦ θεοῦ: τὰ δὲ ἐδέσματα, ἃ ἔπεμψεν αὐτῷ ἐκ τοῦ δείπνου, αἱ ἐντολαί εἰσιν, ἃς ἔδωκε τῷ λαῷ αὐτοῦ διὰ τοῦ υἱοῦ αὐτοῦ: οἱ δὲ φίλοι καὶ σύμβουλοι οἱ ἅγιοι ἄγγελοι οἱ πρῶτοι…
μὴ προσδεομένων τῆς τοῦ Ψύφεως τοῦ καὶ Ἁρποχρατίωνος καὶ τῆς Τετουσίρεως τῆς καὶ Διονυσίας παρουσίας κατὰ μηδεμίαν παρεύρεσιν. καὶ αὐτοὺς δὲ τοὺς προγεγραμμένους Ὀννῶφριν καὶ Ψῦφιν καὶ Ψενκῆβκιν ἐπάναγκον
καὶ δουλείαν πάντων τῶν ὑπὸ τῆς μητρὸς Θαυβαρίου συνκεχωρημένων αὐτῷ ὑπαρχ … ων παρουσίας συν … … ης εὐδοκήσεως ἐφʼ ὧν ἐὰν ποιήσω οἰκονομιῶν … Διδύμηι τὰ προκείμενα
εἴλης, ὃν ἐπὶ τούτῳ ἔταξα, οὗ καὶ τὰς ὑπογραφὰς οἱ ἀποδείξαντες ἀναγκαίαν αὑτῶν τὴν παρουσίαν λήμψονται κατὰ τοῦτο τὸ παράγγελμα ἐντὸς τῆς τριακάδος τοῦ ἐνεστῶτος μηνὸς Ἐπεὶφ … ἐπανελθεῖν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 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 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
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